We learn -

I. THAT GOD ENDOWS HIS SERVANTS WITH VARIOUS GIFTS We have been following the course and rejoicing in the good work of Paul; now we come to another Christian workman of different make, - Apollos. God furnished him with opportunities and faculties that fitted him for service other than that which the great apostle of the Gentiles rendered. Apollos:

1. Had an acquaintance with Greek thought, gained at Alexandria, superior to that which Paul would obtain at Tarsus.

2. Had the great advantage of readiness and force of language; he was "an eloquent man" (ver. 24). He shared with his more illustrious co-worker

(1) a large knowledge of Scripture, and

(2) great fervor of spirit (ver. 25).

It is certain that Paul could do what Apollos would never have accomplished; it is equally certain that Apollos could effect some things which were not within the compass of the apostle. Like faithful Christian men, they rejoiced in one another. Instead of underestimating, and disparaging one another because they differed in gifts and methods, they valued one another's special work and heartily co-operated in the mission field. Few things are more unworthy and discreditable than petty jealousies and disputations between Christian workmen of different types of excellence; few things are more admirable than the hearty appreciation by one man of the work rendered by another which is beyond his own powers of accomplishment.

II. THAT HUMBLER DISCIPLES CAN RENDER VALUABLE SERVICE TO THOSE WHO ARE DISTINGUISHED. (Vers. 26, 27.)

1. The service of enlightenment. This was rendered to Apollos by Aquila and Priscilla (ver. 26). They had learnt "the way of God" from Paul, and they could and did teach it to Apollos, so that he understood it more perfectly. The little child in a Christian home could teach the profoundest philosopher who was ignorant of revealed truth things which, in spiritual worth, would weigh down all the speculations of his life. Two simple Christian disciples at Ephesus could and did inform the mind of the cultured and eloquent Apollos so that, instructed by them, he would become a great power for truth and Christ in the whole neighborhood. It is within the power of the simplest and humblest to breathe those words of truth and grace which may make a man a fountain of blessing to his kind. 2. The service of introduction (ver. 27). Unknown brethren wrote a letter, and this, reaching the right hands, introduced a valuable exponent of Christian truth to a large and important sphere. If the act of introduction be regarded as it surely should be, not merely as cans of obliging a friend, but as something in which the Master himself and his Church may be importantly served, then, by the conscientious writing of "a letter of commendation," one who is of humble rank may do excellent work for his kind - he touches a spring whence healing and refreshing waters flow.

III. THAT ONE CHRISTIAN TEACHER MAY FOLLOW ANOTHER WITH THE GREATEST ADVANTAGE. (Ver. 28.) "Apollos mightily convinced the Jews;" perhaps more successfully than Paul would have done. When one Christian workman goes and another comes, the latter supplements the former in two ways.

1. He deepens the impression which the former has made. By bearing the same testimony he constrains the people to feel more convinced of the truth and value of that which they have heard.

2. He brings additional light. He puts the same truth in other forms and phases; he presents it as it has shaped itself to his own mind and has been colored by his own experience. Thus he meets the need of some whose necessity had not been met, and wins some that would have remained unwon.

IV. THAT THE COMING OF A STRONG SERVANT OF CHRIST SHOULD BE BUT A REINFORCEMENT TO THOSE ALREADY IN ACTIVE SERVICE. The Church at Corinth was not in a state of inactivity and uuaggressiveness when Apollos arrived. What he did there was, not to originate a mission, but to help those already in the field (vers. 27, 28). He helped them by ably sustaining their endeavors to advance the cause of Christ. The Churches of the Savior should always and everywhere be in a state of evangelistic activity; then they will be prepared to welcome as a timely reinforcement the coming of a specially powerful advocate who will master and secure those whom he encounters. - C.

1. We should give our Christian brother Godspeed on his work for God.

2. We can sometimes help the cause of foreign missions without leaving our own homes.

3. We cannot, however, be Christians at all, without being in some sense foreign missionaries.

4. We should match the self-surrender of the brother who gives up his home and land to carry on the work abroad, by self-denial for his support.

5. We should give to the faithful brother who is going forth in Christ's name, that most comforting of all assurances — that the prayers of Christ's Church are with him.

6. We should help Apollos. and Apollos should help us, and our helping of one another should be to the end that the Master's kingdom may be widened and upbuilded.

7. We may be sure that time and money used in teaching Apollos the truth are well "employed, for Apollos will in turn become a powerful teacher of the truth.

(S. S. Times.)

One of the gravest of modern ecclesiastical problems relates to the removal of members. There is a constant drain on our Churches through business exigencies, family arrangements, the habit of removing from town into the country, etc. In some neighbourhoods in the course of a few years the personnel of the congregation is entirely changed. What becomes of those who thus remove? It is notorious that a vast number drop out of Church life altogether. This like other problems arises from our departure from apostolic precedent. Members leave without reporting themselves either to the Church they are leaving, or to the Church to which they are removing; they are allowed to leave without commendation, or are allowed to come without welcome; and failing to adjust themselves to their new environment they simply fall out of the Church's ranks and so are lost. But even at this early date an arrangement was made which effectually checked this evil. A member of a particular Church was made to feel that he was a member of the Church of Christ everywhere. And so the "brethren" at Ephesus commended by letter Apollos to the "disciples" at Corinth, who, when he arrived in his new sphere in the most natural manner imaginable, took up the threads of his old life and continued his old work. Note then —

I. THAT THE CHURCH FROM WHICH A MEMBER IS REMOVING SHOULD COMMEND HIM TO THE CHURCH TO WHICH HE REMOVES.

1. This authenticates the member and is an effectual safeguard against imposture. In the absence of such a commendation the caution which is mistaken for coldness is only natural, for many a Church has suffered from receiving non-authenticated strangers.

2. This secures for the member a welcome and a home. There can be no hesitation in receiving one who has earned a good report amongst those who have known him for years.

3. This shows a brotherly interest in the prosperity of other Churches. "Brother So-and-so has been of use to us as a Sunday school teacher, or a church officer — make use of him; he will do you good, as he has done us good."

II. THE CHURCH TO WHICH A MEMBER REMOVES SHOULD "RECEIVE" HIM, if he brings his credentials —

1. Without suspicion. He has been already approved by a sister Church, and should not have to undergo another period of probation.

2. With hearty brotherly affection. Parting with old associates if often most distressing; let him feel that he has only changed one group of brethren for another.

3. To full Church rights and privileges. Let him take as nearly as possible the position he occupied amongst his old friends. This was what the Corinthians did in the case of Apollos.

III. A MEMBER ON REMOVING SHOULD ASK FOR HIS CREDENTIALS AND AT ONCE PRESENT THEM AND CONTRIBUTE HIS SHARE OF CHURCH LIFE AND USEFULNESS.

1. He should put a proper value on his membership by securing its continuity himself. How is the Church to know he is removing and where he is removing to without information? Surely it is not infra dig. to give this information, and to secure at least a friendly recommendation!

2. He should not wait to be "looked up" in his new sphere, and because screened from observation in some back seat, or lost in the crowd of retiring worshippers, complain that he is neglected.

3. He should take as deep an interest in the work of his new sphere as in the work of the old. This is what Apollos did. Conclusion: This rule should not be sectarian. When a member of one branch of Christ's Church removes to a place represented only by another branch, let him be duly accredited and received as belonging to the common Christian community; and let him not withhold his full fellowship, least of all create a schism ill favour of his own denomination because of some difference in creed or polity.

(J. W. Burn.)

1. The God of nature is the God of grace. In the world of nature, God not only brings creatures into life, but provides for their support. So in the world of grace. Christians are new creatures; but they require attention and supplies. And "He who giveth to the beast his food, and to the young ravens which cry," will not overlook the wants of His own children.

2. In harmony with this reflection are the words of the text, Apollos was "an eloquent man," etc. Here we remark that talent and knowledge are distinguishable; and that the heart may be right with God, while the judgment in Divine things is defective. It is well, however, to see a man using the light he has, and "to him that hath shall be given, and he shall have more abundantly." This was the case here (ver. 26).

3. This honours both parties.(1) It commends Aquila and Priscilla. Though they found Apollos, in Christian knowledge, inferior to themselves, yet they did not disparage him, saying, "He may do for others; but such a young, raw preacher is not deep enough for us": — so many a gifted brother and sister in our day would have said — but they encouraged him, and communicated to him of their own experience. But observe — They did it with a delicate regard to his feelings alone in their own house.(2) And it looks well in Apollos, that he so willingly received their instruction. He was a young preacher exceedingly cried up and followed — and it was not an apostle that undertook to teach him; nor even a brother minister; but two of his hearers, and mechanics too — but he listens to them with pleasure and gratitude.

4. Apollos was willing to go where there was least help, and most probability of usefulness. But no preacher ought to be countenanced till he is accredited. When, therefore, Apollos was "disposed to pass into Achaia," he travelled with letters of recommendation; and "when he was come, he helped them much which had believed through grace." Whence we observe that —

I. CHRISTIANS AND BELIEVERS. To believe is to have a persuasion of the truth of a thing submitted to our attention. It is obvious, however, that the credence which characterises the subjects of Divine grace does not rest in the judgment without producing a correspondent state of the heart: "for with the heart man believeth unto righteousness." "Faith worketh by love." James shows the inutility of that faith which admits the truth into the understanding, while the possessor is not sanctified by it. If a man believe anything, it is his own mortality; and yet the conviction is completely counteracted by his passions and sins, and he lives as if he were to live here always. Ungodly characters may, therefore, give credit to the Scriptures, and to the most interesting doctrines of the gospel, and yet "hold the truth in unrighteousness." The hazard of deception arises from the resemblance there often is between a counterfeit and a genuine faith; and the tendency there is in men to be satisfied with the assent of the mind, which costs nothing, without "obeying from the heart the form of doctrine which is delivered us." But such is the disposition of everyone that believes to the saving of the soul.

II. That they who believe, BELIEVE THROUGH GRACE. From this source comes —

1. The very object of faith as a revelation. This principally consists in the "record, that God hath given to us eternal life, and that this life is in His Son."

2. The existence of faith as a production. This may be inferred from our moral inability. "Who can bring a clean thing out of an unclean? Not one." But we are not left to infer the fact: we have the most express ascriptions of it to a Divine influence. "Blessed art thou, Simon Barjona: for flesh and blood hath not revealed this unto thee, but My Father which is in heaven." And so far was this from being peculiar to him, that it is said of the Ephesians, "By grace are ye saved, through faith: and that not of yourselves, it is the gift of God."

3. The exercise of faith as a principle. This faith must be exerted in every condition. But as there is nothing of so much importance, there is nothing so much opposed. And how is it to be maintained? "I have prayed. for thee, that thy faith fail not." "Lord, increase our faith." Thus the continuance and the progress of the principle depend upon the same grace which produced it; and He who is the Author, is also the Finisher of our faith.

III. THEY NEED HELP. This they all feel. Paul himself, after all his proficiency, was not ashamed to say, "I have not yet attained, neither am I already perfect." The Christian feels a deficiency which requires help.

1. In his knowledge.

2. In his sanctification. His graces are imperfect. Something is wanting — and, oh! how much — to his patience, his love, his hope, his faith.

3. In his comfort.

IV. But ASSISTANCE IS AFFORDED BY THE MINISTRY OF THE GOSPEL. "Who, when he was come, helped them much which had believed through grace." It is necessary, however, to observe that he did this only through the blessing of God attending his labours. "Who then is Paul, and who is Apollos," etc.? (1 Corinthians 3:5). Apollos helped the believers —

1. By his prayers. This was done by his praying with them and for them, not only in public, but in private. "The effectual fervent prayer of a righteous man availeth much."

2. By preaching. Preaching is an ordinance peculiar to the gospel. Every religion of old had its rites; and its votaries were accustomed to assemble together at stated times and on various occasions, in their temples and at their altars: but they never came to receive instruction. What instruction had their leaders to communicate? But when your ministers meet you, they have everything that is interesting to announce.

3. By example. Example is deservedly said to be more influential than precept. The physician is not likely to gain the confidence of the patient when he prescribes for a disease under which he labours himself.Conclusion:

1. "Dost thou believe on the Son of God?"

2. If faith comes from the grace of God, they are mistaken who place it in the virtue of man. "By the grace of God, I am what I am." Let the same truth which excludes boasting prevent despair.

3. Do not despise the day of small things. Despise it not —(1) In others. Observe and cherish every serious conviction, and resemble Him who does "not break a bruised reed, or quench the smoking flax."(2) In yourselves. The life of God is progressive, and the commencement is often no more to the completion than the mustard seed to the mustard tree.

4. Pity those who are destitute of your religious advantages.

5. Be grateful for the privileges you enjoy, and be concerned properly to improve them.

(W. Jay.)

What Apollos was at Ephesus (ver. 24) he was at Corinth. Change of sphere sometimes takes all the might out of a preacher. But this is not always his fault. The preacher who, supported by the prayers, cooperation, and enthusiasm of a warm-hearted Church, wins many souls to Christ, is not to be blamed if his ministry amongst an apathetic people is comparatively barren of results. Mighty preaching is —

I. CONVINCING PREACHING.

1. Some preaching is —(1) Merely interesting. It deals with topics which fall in with the popular mood and agree with the popular tastes. It has taking titles, is eloquent in its language, is full of illustrations, and. is well garnished with poetical quotations. This often lacks power because it fails to grip.(2) Philosophical. It deals with mental, theological, and moral problems. It appeals to the cultured intellect and taxes thought to the utmost. This too often lacks power, because only a few can appreciate it.(3) Comforting. This deals with the afflictions of the body or the soul, and applies the soothing and healing balm of the promises of God; but often it is enervating, and has on many the effect which medicine has on a healthy body.

2. All these kinds of preaching are important and necessary in their place: but even these are powerless unless they produce conviction; and wisely handled subjects of passing interest, grave mental and moral problems, and the woes of humanity may be made instruments of power. The mighty preaching of Apollos produced conviction —(1) Of sin.(2) Of the need of a Saviour.(3) Of the suitableness of Christ for His saving work. And no preaching is mighty which fails here.

3. For this convincing preaching the Holy Spirit is essential (John 16:7-11).

II. THE MEANS OF PRODUCING THIS CONVICTION ARE THE SCRIPTURES.

1. Some endeavour to produce conviction by abstract reasoning. And nothing is more incontestible than that the fact of sin and the power and claims of Christ as Saviour can be proved on intellectual lines. But logic is too cold to be powerful, and those who are capable of following closely subtle lines of argument are very. few.

2. Some depend on authority, and the result is either stubborn antagonism or the manufacture of worthless devotees. Rarely has conviction been produced by the mere ipse dixit of a preacher or a Church.

3. The mighty preacher deals with the Scriptures and shows from them that Christ is —(1) A Divinely authorised Saviour.(2) An all-sufficient Saviour.(3) Just such a Saviour as can meet, by His Divine power, His human sympathies, His atoning sacrifice, the sinner's needs.

III. MIGHTY PREACHING IS THE GREAT MEANS OF HELPING THE CHURCH. Apollos helped them much, "for he mightily convinced," etc. Of course he helped those whom he convinced — by being the means of their conversion; and doubtless he, like others, helped the Church by counsel, government, encouragement, etc. Still the main help that the Church wanted then and what it wants now is that referred to in the text. This —

1. Strengthens the Church numerically. Those who are convinced that Jesus is Christ, join the Church and thus add to its numerical strength. The law of growth operates here as elsewhere. Vigour is manifested by growth.

2. Encourages its hopes. A stationary or declining Church is a desponding Church; and despondency is paralysis. On the contrary a hopeful Church is a progressive Church, and nothing stimulates hope like success.

(J. W. Burn.).