[185] Meyer, in his Commentary on ch. xix. 5, enunciates the following extraordinary theory about Apollos, which plainly shows that, valuable as may be his textual criticism, his conception of Christian doctrine and of Apostolic Church life is very defective: "We may not infer from this passage that the disciples of John, who passed over to Christianity, were uniformly re-baptized; for in the case of the apostles who passed over from John to Jesus this certainly did not take place; and even as regards Apollos the common opinion that he was baptized by Aquila is purely arbitrary, as in xviii. 26 his instruction in Christianity, and not his baptism, is narrated." Again: "Apollos could dispense with re-baptism, seeing that he, with his fervid spirit, following the references of John to Christ, and the instruction of his teachers, penetrated without any new baptismal consecration into the pneumatic elements of life." Meyer evidently fails to grasp what the sacrament of baptism was, as conceived by St. Paul, and uses the most dangerous line of argument, that from silence, concluding that, because there is no mention of the Christian baptism of Apollos, therefore such a baptism never took place. But this is not all. Meyer's theory cannot possibly explain why baptism was necessary for Cornelius, though he enjoyed the gift of the Holy Ghost, while it was not necessary for Apollos, "who penetrated without any new baptismal consecration into the pneumatic element of life." Meyer says, indeed, that in the whole New Testament there is no example except in xix. 1-5 of the re-baptism of a disciple of John. But then in the Acts and Epistles, where alone we read of the administration of Christian baptism, there are only two examples of the admission of John's disciples. In one case twelve such were admitted, and they were all baptized by Paul's own order. In the case of Apollos there is silence. Surely the sounder conclusion is that Christian baptism was administered there too, though nothing is said about it! As for the apostles not being baptized with Christian baptism, the explanation is not far to seek. Baptism is the reception of a disciple into covenant with Christ through the medium of water. In the case of the apostles this reception took place in person, and not through any medium. In the apostles' case, too, there is another consideration. Meyer's conclusion is simply one _e silentio_ even in their case. We know not, however, everything that Christ did as regards His apostles.