<title type="x-s3"><reference osisRef="Acts.17.16-Acts.17.34">Ac 17:16-34</reference>. Paul at Athens.</title>

<hi type="bold">16-17. wholly given to idolatry--</hi>"covered with idols"; meaning the city, not the inhabitants. Petronius, a contemporary writer at Nero's court, says satirically that it was easier to find a god at Athens than a man. This "stirred the spirit" of the apostle. "The first impression which the masterpieces of man's taste for art left on the mind of St. Paul was a revolting one, since all this majesty and beauty had placed itself between man and his Creator, and bound him the faster to his gods, who were not God. Upon the first contact, therefore, which the Spirit of Christ came into with the sublimest creations of human art, the judgment of the Holy Ghost--through which they have all to pass--is set up as "the strait gate," and this must remain the correct standard for ever" [Baumgarten].

Ac 17:16-34. Paul at Athens. 16-17. wholly given to idolatry-- "covered with idols"; meaning the city, not the inhabitants. Petronius, a contemporary writer at Nero's court, says satirically that it was easier to find a god at Athens than a man. This "stirred the spirit" of the apostle. "The first impression which the masterpieces of man's taste for art left on the mind of St. Paul was a revolting one, since all this majesty and beauty had placed itself between man and his Creator, and bound him the faster to his gods, who were not God. Upon the first contact, therefore, which the Spirit of Christ came into with the sublimest creations of human art, the judgment of the Holy Ghost--through which they have all to pass--is set up as "the strait gate," and this must remain the correct standard for ever" [Baumgarten].


<hi type="bold">18-21. certain ... of the Epicureans--</hi>a well-known school of atheistic materialists, who taught that pleasure was the chief end of human existence; a principle which the more rational interpreted in a refined sense, while the sensual explained it in its coarser meaning.

<hi type="bold">and of the Stoics--</hi>a celebrated school of severe and lofty pantheists, whose principle was that the universe was under the law of an iron necessity, the spirit of which was what is called the Deity: and that a passionless conformity of the human will to this law, unmoved by all external circumstances and changes, is the perfection of virtue. While therefore the Stoical was in itself superior to the Epicurean system, both were alike hostile to the Gospel. "The two enemies it has ever had to contend with are the two ruling principles of the Epicureans and Stoics--Pleasure and Pride" [Howson].

<hi type="bold">What will this babbler say?--</hi>The word, which means "a picker-up of seeds," bird-like, is applied to a gatherer and retailer of scraps of knowledge, a prater; a general term of contempt for any pretended teacher.

<hi type="bold">a setter forth of strange gods--</hi>"demons," but in the Greek (not Jewish) sense of "objects of worship."

<hi type="bold">because he preached Jesus and the resurrection--</hi>Not as if they thought he made these to be two divinities: the strange gods were Jehovah and the Risen Saviour, ordained to judge the world.

18-21. certain... of the Epicureans-- a well-known school of atheistic materialists, who taught that pleasure was the chief end of human existence; a principle which the more rational interpreted in a refined sense, while the sensual explained it in its coarser meaning. and of the Stoics-- a celebrated school of severe and lofty pantheists, whose principle was that the universe was under the law of an iron necessity, the spirit of which was what is called the Deity: and that a passionless conformity of the human will to this law, unmoved by all external circumstances and changes, is the perfection of virtue. While therefore the Stoical was in itself superior to the Epicurean system, both were alike hostile to the Gospel. "The two enemies it has ever had to contend with are the two ruling principles of the Epicureans and Stoics--Pleasure and Pride" [Howson]. What will this babbler say?-- The word, which means "a picker-up of seeds," bird-like, is applied to a gatherer and retailer of scraps of knowledge, a prater; a general term of contempt for any pretended teacher. a setter forth of strange gods-- "demons," but in the Greek (not Jewish) sense of "objects of worship." because he preached Jesus and the resurrection-- Not as if they thought he made these to be two divinities: the strange gods were Jehovah and the Risen Saviour, ordained to judge the world.


<hi type="bold">22. Then Paul stood ... and said--</hi>more graphically, "standing in the midst of Mars' hill, said." This prefatory allusion to the position he occupied shows the writer's wish to bring the situation vividly before us [Baumgarten].

<hi type="bold">I perceive that in all things ye are too superstitious--</hi>rather (with most modern interpreters and the ancient Greek ones), "in all respects extremely reverential" or "much given to religious worship," a conciliatory and commendatory introduction, founded on his own observation of the symbols of devotion with which their city was covered, and from which all Greek writers, as well as the apostle, inferred the exemplary religiousness of the Athenians. (The authorized translation would imply that only too much superstition was wrong, and represents the apostle as repelling his hearers in the very first sentence; whereas the whole discourse is studiously courteous).

22. Then Paul stood... and said-- more graphically, "standing in the midst of Mars' hill, said." This prefatory allusion to the position he occupied shows the writer's wish to bring the situation vividly before us [Baumgarten]. I perceive that in all things ye are too superstitious-- rather (with most modern interpreters and the ancient Greek ones), "in all respects extremely reverential" or "much given to religious worship," a conciliatory and commendatory introduction, founded on his own observation of the symbols of devotion with which their city was covered, and from which all Greek writers, as well as the apostle, inferred the exemplary religiousness of the Athenians. (The authorized translation would imply that only too much superstition was wrong, and represents the apostle as repelling his hearers in the very first sentence; whereas the whole discourse is studiously courteous).


<hi type="bold">23. as I passed by and beheld your devotions--</hi>rather, "the objects of your devotion," referring, as is plain from the next words, to their works of art consecrated to religion.

<hi type="bold">I found an altar ... To the--</hi>or, "an"

<hi type="bold">unknown god--</hi>erected, probably, to commemorate some divine interposition, which they were unable to ascribe to any known deity. That there were such altars, Greek writers attest; and on this the apostle skilfully fastens at the outset, as the text of his discourse, taking it as evidence of that dimness of religious conception which, in virtue of his better light, he was prepared to dissipate.

<hi type="bold">Whom therefore ye ignorantly worship--</hi>rather, "Whom, therefore, knowing Him not, ye worship," alluding to "The Unknown God."

<hi type="bold">him declare--</hi>announce.

<hi type="bold">I unto you--</hi>This is like none of his previous discourses, save that to the idolaters of Lycaonia (<reference osisRef="Acts.14.15-Acts.14.17">Ac 14:15-17</reference>). His subject is not, as in the synagogues, the Messiahship of Jesus, but THE Living God, in opposition to the materialistic and pantheistic polytheism of Greece, which subverted all true religion. Nor does he come with speculation on this profound subject--of which they had had enough from others--but an authoritative "announcement" of Him after whom they were groping not giving Him any name, however, nor even naming the Saviour Himself but unfolding the true character of both as they were able to receive it.

23. as I passed by and beheld your devotions-- rather, "the objects of your devotion," referring, as is plain from the next words, to their works of art consecrated to religion. I found an altar... To the-- or, "an" unknown god-- erected, probably, to commemorate some divine interposition, which they were unable to ascribe to any known deity. That there were such altars, Greek writers attest; and on this the apostle skilfully fastens at the outset, as the text of his discourse, taking it as evidence of that dimness of religious conception which, in virtue of his better light, he was prepared to dissipate. Whom therefore ye ignorantly worship-- rather, "Whom, therefore, knowing Him not, ye worship," alluding to "The Unknown God." him declare-- announce. I unto you-- This is like none of his previous discourses, save that to the idolaters of Lycaonia (Ac 14:15-17). His subject is not, as in the synagogues, the Messiahship of Jesus, but THE Living God, in opposition to the materialistic and pantheistic polytheism of Greece, which subverted all true religion. Nor does he come with speculation on this profound subject--of which they had had enough from others--but an authoritative "announcement" of Him after whom they were groping not giving Him any name, however, nor even naming the Saviour Himself but unfolding the true character of both as they were able to receive it.


<hi type="bold">24-25. God that made the world and all ... therein--</hi>The most profound philosophers of Greece were unable to conceive any real distinction between God and the universe. Thick darkness, therefore, behooved to rest on all their religious conceptions. To dissipate this, the apostle sets out with a sharp statement of the fact of creation as the central principle of all true religion--not less needed now, against the transcendental idealism of our day.

<hi type="bold">seeing he is Lord--</hi>or Sovereign.

<hi type="bold">of heaven and earth--</hi>holding in free and absolute subjection all the works of His hands; presiding in august royalty over them, as well as pervading them all as the principle of their being. How different this from the blind Force or Fate to which all creatures were regarded as in bondage!

<hi type="bold">dwelleth not in temples made with hands--</hi>This thought, so familiar to Jewish ears (<reference osisRef="1Kgs.8.27">1Ki 8:27</reference>; <reference osisRef="Isa.66.1">Is 66:1</reference>, 2; <reference osisRef="Acts.7.48">Ac 7:48</reference>), and so elementary to Christians, would serve only more sharply to define to his heathen audience the spirituality of that living, personal God, whom he "announced" to them.

24-25. God that made the world and all... therein-- The most profound philosophers of Greece were unable to conceive any real distinction between God and the universe. Thick darkness, therefore, behooved to rest on all their religious conceptions. To dissipate this, the apostle sets out with a sharp statement of the fact of creation as the central principle of all true religion--not less needed now, against the transcendental idealism of our day. seeing he is Lord-- or Sovereign. of heaven and earth-- holding in free and absolute subjection all the works of His hands; presiding in august royalty over them, as well as pervading them all as the principle of their being. How different this from the blind Force or Fate to which all creatures were regarded as in bondage! dwelleth not in temples made with hands-- This thought, so familiar to Jewish ears (1Ki 8:27; Is 66:1, 2; Ac 7:48), and so elementary to Christians, would serve only more sharply to define to his heathen audience the spirituality of that living, personal God, whom he "announced" to them.


<hi type="bold">26-27. and hath made of one blood all nations of men to dwell on all the face of the earth--</hi>Holding with the Old Testament teaching, that in the blood is the life (<reference osisRef="Gen.9.4">Ge 9:4</reference>; <reference osisRef="Lev.17.11">Le 17:11</reference>; <reference osisRef="Deut.12.23">De 12:23</reference>), the apostle sees this life stream of the whole human race to be one, flowing from one source [Baumgarten].

<hi type="bold">and hath determined the times before appointed, and the bounds of their habitation--</hi>The apostle here opposes both Stoical Fate and Epicurean Chance, ascribing the periods and localities in which men and nations flourish to the sovereign will and prearrangements of a living God.

26-27. and hath made of one blood all nations of men to dwell on all the face of the earth-- Holding with the Old Testament teaching, that in the blood is the life (Ge 9:4; Le 17:11; De 12:23), the apostle sees this life stream of the whole human race to be one, flowing from one source [Baumgarten]. and hath determined the times before appointed, and the bounds of their habitation-- The apostle here opposes both Stoical Fate and Epicurean Chance, ascribing the periods and localities in which men and nations flourish to the sovereign will and prearrangements of a living God.


<hi type="bold">28. For in him we live, and move, and have our being--</hi>(or, more briefly, "exist").--This means, not merely, "Without Him we have no life, nor that motion which every inanimate nature displays, nor even existence itself" [Meyer], but that God is the living, immanent Principle of all these in men.

<hi type="bold">as certain also of your own poets have said, For we are also his offspring--</hi>the first half of the fifth line, word for word, of an astronomical poem of Aratus, a Greek countryman of the apostle, and his predecessor by about three centuries. But, as he hints, the same sentiment is to be found in other Greek poets. They meant it doubtless in a pantheistic sense; but the truth which it expresses the apostle turns to his own purpose--to teach a pure, personal, spiritual Theism. (Probably during his quiet retreat at Tarsus. <reference osisRef="Acts.9.30">Ac 9:30</reference>, revolving his special vocation to the Gentiles he gave himself to the study of so much Greek literature as might be turned to Christian account in his future work. Hence this and his other quotations from the Greek poets, <reference osisRef="1Cor.15.33">1Co 15:33</reference>; <reference osisRef="Titus.1.12">Tit 1:12</reference>).

28. For in him we live, and move, and have our being-- (or, more briefly, "exist").--This means, not merely, "Without Him we have no life, nor that motion which every inanimate nature displays, nor even existence itself" [Meyer], but that God is the living, immanent Principle of all these in men. as certain also of your own poets have said, For we are also his offspring-- the first half of the fifth line, word for word, of an astronomical poem of Aratus, a Greek countryman of the apostle, and his predecessor by about three centuries. But, as he hints, the same sentiment is to be found in other Greek poets. They meant it doubtless in a pantheistic sense; but the truth which it expresses the apostle turns to his own purpose--to teach a pure, personal, spiritual Theism. (Probably during his quiet retreat at Tarsus. Ac 9:30, revolving his special vocation to the Gentiles he gave himself to the study of so much Greek literature as might be turned to Christian account in his future work. Hence this and his other quotations from the Greek poets, 1Co 15:33; Tit 1:12).


<hi type="bold">29. Forasmuch then as we are the offspring of God, we ought not to think--</hi>The courtesy of this language is worthy of notice.

<hi type="bold">that the Godhead is like unto gold, or silver, or stone, graven by art and man's device--</hi>("graven by the art or device of man"). One can hardly doubt that the apostle would here point to those matchless monuments of the plastic art, in gold and silver and costliest stone, which lay so profusely beneath and around him. The more intelligent pagan Greeks no more pretended that these sculptured gods and goddesses were real deities, or even their actual likenesses, than Romanist Christians do their images; and Paul doubtless knew this; yet here we find him condemning all such efforts visibly to represent the invisible God. How shamefully inexcusable then are the Greek and Roman churches in paganizing the worship of the Christian Church by the encouragement of pictures and images in religious service! (In the eighth century, the second council of Nicea decreed that the image of God was as proper an object of worship as God Himself).

29. Forasmuch then as we are the offspring of God, we ought not to think-- The courtesy of this language is worthy of notice. that the Godhead is like unto gold, or silver, or stone, graven by art and man's device-- ("graven by the art or device of man"). One can hardly doubt that the apostle would here point to those matchless monuments of the plastic art, in gold and silver and costliest stone, which lay so profusely beneath and around him. The more intelligent pagan Greeks no more pretended that these sculptured gods and goddesses were real deities, or even their actual likenesses, than Romanist Christians do their images; and Paul doubtless knew this; yet here we find him condemning all such efforts visibly to represent the invisible God. How shamefully inexcusable then are the Greek and Roman churches in paganizing the worship of the Christian Church by the encouragement of pictures and images in religious service! (In the eighth century, the second council of Nicea decreed that the image of God was as proper an object of worship as God Himself).


<hi type="bold">30. the times of this ignorance God winked at--</hi>literally (and far better), "overlooked," that is, bore with, without interposing to punish it, otherwise than suffering the debasing tendency of such worship to develop itself (compare <reference osisRef="Acts.14.16">Ac 14:16</reference>, and see on <reference osisRef="Rom.1.24">Ro 1:24</reference>, &c.).

<hi type="bold">but now--</hi>that a new light was risen upon the world.

<hi type="bold">commandeth--</hi>"That duty--all along lying upon man estranged from his Creator, but hitherto only silently recommending itself and little felt--is now peremptory."

<hi type="bold">all men every where to repent--</hi>(compare <reference osisRef="Col.1.6">Col 1:6</reference>, <reference osisRef="1Cor.1.23">23</reference>; <reference osisRef="Titus.1.11">Tit 1:11</reference>)--a tacit allusion to the narrow precincts of favored Judaism, within which immediate and entire repentance was ever urged. The word "repentance" is here used (as in <reference osisRef="Luke.13.3">Lu 13:3</reference>, <reference osisRef="Luke.13.5">5</reference>; <reference osisRef="Luke.15.10">15:10</reference>) in its most comprehensive sense of "repentance unto life."

30. the times of this ignorance God winked at-- literally (and far better), "overlooked," that is, bore with, without interposing to punish it, otherwise than suffering the debasing tendency of such worship to develop itself (compare Ac 14:16, and see on Ro 1:24, &c.). but now-- that a new light was risen upon the world. commandeth-- "That duty--all along lying upon man estranged from his Creator, but hitherto only silently recommending itself and little felt--is now peremptory." all men every where to repent-- (compare Col 1:6, 23; Tit 1:11)--a tacit allusion to the narrow precincts of favored Judaism, within which immediate and entire repentance was ever urged. The word "repentance" is here used (as in Lu 13:3, 5; 15:10) in its most comprehensive sense of "repentance unto life."


<hi type="bold">31. Because he hath appointed a day in the which he will judge the world--</hi>Such language beyond doubt teaches that the judgment will, in its essence, be a solemn judicial assize held upon all mankind at once. "Aptly is this uttered on the Areopagus, the seat of judgment" [Bengel].

<hi type="bold">by that man whom he hath ordained--</hi>compare <reference osisRef="John.5.22">Joh 5:22</reference>, 23, 27; <reference osisRef="Acts.10.42">Ac 10:42</reference>.

<hi type="bold">whereof he hath given assurance unto all men, in that he hath raised him from the dead--</hi>the most patent evidence to mankind at large of the judicial authority with which the Risen One is clothed.

31. Because he hath appointed a day in the which he will judge the world-- Such language beyond doubt teaches that the judgment will, in its essence, be a solemn judicial assize held upon all mankind at once. "Aptly is this uttered on the Areopagus, the seat of judgment" [Bengel]. by that man whom he hath ordained-- compare Joh 5:22, 23, 27; Ac 10:42. whereof he hath given assurance unto all men, in that he hath raised him from the dead-- the most patent evidence to mankind at large of the judicial authority with which the Risen One is clothed.


<hi type="bold">32-34. when they heard of the resurrection of the dead, some mocked--</hi>As the Greek religion was but the glorification of the present life, by the worship of all its most beauteous forms, the Resurrection, which presupposes the vanity of the present life, and is nothing but life out of the death of all that sin has blighted, could have no charm for the true Greek. It gave the death blow to his fundamental and most cherished ideas; nor until these were seen to be false and fatal could the Resurrection, and the Gospel of which it was a primary doctrine, seem otherwise than ridiculous.

<hi type="bold">others said, We will hear thee again of this--</hi>"an idle compliment to Paul and an opiate to their consciences, such as we often meet with in our own day. They probably, like Felix, feared to hear more, lest they should be constrained to believe unwelcome truths" (<reference osisRef="Acts.24.25">Ac 24:25</reference>; and compare <reference osisRef="Matt.13.15">Mt 13:15</reference>) [Webster and Wilkinson].

32-34. when they heard of the resurrection of the dead, some mocked-- As the Greek religion was but the glorification of the present life, by the worship of all its most beauteous forms, the Resurrection, which presupposes the vanity of the present life, and is nothing but life out of the death of all that sin has blighted, could have no charm for the true Greek. It gave the death blow to his fundamental and most cherished ideas; nor until these were seen to be false and fatal could the Resurrection, and the Gospel of which it was a primary doctrine, seem otherwise than ridiculous. others said, We will hear thee again of this-- "an idle compliment to Paul and an opiate to their consciences, such as we often meet with in our own day. They probably, like Felix, feared to hear more, lest they should be constrained to believe unwelcome truths" (Ac 24:25; and compare Mt 13:15) [Webster and Wilkinson].


<title type="x-s2">CHAPTER 18</title> <title type="x-s3"><reference osisRef="Acts.18.1-Acts.18.22">Ac 18:1-22</reference>. Paul's Arrival and Labors at Corinth, Where He Is Rejoined by Silas and Timothy, and, under Divine Encouragement, Makes a Long Stay--At Length, Retracing His Steps, by Ephesus, Cæsarea, and Jerusalem, He Returns for the Last Time to Antioch, Thus Completing His Second Missionary Journey.</title>

<hi type="bold">1-4. came to Corinth--</hi>rebuilt by Julius Cæsar on the isthmus between the Ægean and Ionian Seas; the capital of the Roman province of Achaia, and the residence of the proconsul; a large and populous mercantile city, and the center of commerce alike for East and West; having a considerable Jewish population, larger, probably, at this time than usual, owing to the banishment of the Jews from Rome by Claudius Cæsar (<reference osisRef="Acts.18.2">Ac 18:2</reference>). Such a city was a noble field for the Gospel, which, once established there, would naturally diffuse itself far and wide.

CHAPTER 18 Ac 18:1-22. Paul's Arrival and Labors at Corinth, Where He Is Rejoined by Silas and Timothy, and, under Divine Encouragement, Makes a Long Stay--At Length, Retracing His Steps, by Ephesus, Cæsarea, and Jerusalem, He Returns for the Last Time to Antioch, Thus Completing His Second Missionary Journey. 1-4. came to Corinth-- rebuilt by Julius Cæsar on the isthmus between the Ægean and Ionian Seas; the capital of the Roman province of Achaia, and the residence of the proconsul; a large and populous mercantile city, and the center of commerce alike for East and West; having a considerable Jewish population, larger, probably, at this time than usual, owing to the banishment of the Jews from Rome by Claudius Cæsar (Ac 18:2). Such a city was a noble field for the Gospel, which, once established there, would naturally diffuse itself far and wide.


<hi type="bold">5-6. And when Silas and Timotheus were come from Macedonia--</hi>that is, from Thessalonica, whither Silas had probably accompanied Timothy when sent back from Athens (see on <reference osisRef="Acts.17.15">Ac 17:15</reference>).

<hi type="bold">Paul was pressed in the spirit--</hi>rather (according to what is certainly the true reading) "was pressed with the word"; expressing not only his zeal and assiduity in preaching it, but some inward pressure which at this time he experienced in the work (to convey which more clearly was probably the origin of the common reading). What that pressure was we happen to know, with singular minuteness and vividness of description, from the apostle himself, in his first Epistles to the Corinthians and Thessalonians (<reference osisRef="1Cor.2.1-1Cor.2.5">1Co 2:1-5</reference>; <reference osisRef="1Thess.3.1-1Thess.3.10">1Th 3:1-10</reference>). He had come away from Athens, as he remained there, in a depressed and anxious state of mind, having there met, for the first time, with unwilling Gentile ears. He continued, apparently for some time, laboring alone in the synagogue of Corinth, full of deep and anxious solicitude for his Thessalonian converts. His early ministry at Corinth was colored by these feelings. Himself deeply humbled, his power as a preacher was more than ever felt to lie in demonstration of the Spirit. At length Silas and Timotheus arrived with exhilarating tidings of the faith and love of his Thessalonian children, and of their earnest longing again to see their father in Christ; bringing with them also, in token of their love and duty, a pecuniary contribution for the supply of his wants. This seems to have so lifted him as to put new life and vigor into his ministry. He now wrote his First Epistle to the Thessalonians, in which the "pressure" which resulted from all this strikingly appears. (See Introduction to First Thessalonians). Such emotions are known only to the ministers of Christ, and, even of them, only to such as "travail in birth until Christ be formed in" their hearers.

5-6. And when Silas and Timotheus were come from Macedonia-- that is, from Thessalonica, whither Silas had probably accompanied Timothy when sent back from Athens (see on Ac 17:15). Paul was pressed in the spirit-- rather (according to what is certainly the true reading) "was pressed with the word"; expressing not only his zeal and assiduity in preaching it, but some inward pressure which at this time he experienced in the work (to convey which more clearly was probably the origin of the common reading). What that pressure was we happen to know, with singular minuteness and vividness of description, from the apostle himself, in his first Epistles to the Corinthians and Thessalonians (1Co 2:1-5; 1Th 3:1-10). He had come away from Athens, as he remained there, in a depressed and anxious state of mind, having there met, for the first time, with unwilling Gentile ears. He continued, apparently for some time, laboring alone in the synagogue of Corinth, full of deep and anxious solicitude for his Thessalonian converts. His early ministry at Corinth was colored by these feelings. Himself deeply humbled, his power as a preacher was more than ever felt to lie in demonstration of the Spirit. At length Silas and Timotheus arrived with exhilarating tidings of the faith and love of his Thessalonian children, and of their earnest longing again to see their father in Christ; bringing with them also, in token of their love and duty, a pecuniary contribution for the supply of his wants. This seems to have so lifted him as to put new life and vigor into his ministry. He now wrote his First Epistle to the Thessalonians, in which the "pressure" which resulted from all this strikingly appears. (See Introduction to First Thessalonians). Such emotions are known only to the ministers of Christ, and, even of them, only to such as "travail in birth until Christ be formed in" their hearers.


<hi type="bold">7-8. he departed thence, and entered into a certain man's house, named Justus--</hi>not changing his lodging, as if Aquila and Priscilla up to this time were with the opponents of the apostle [Alford], but merely ceasing any more to testify in the synagogue, and henceforth carrying on his labors in this house of Justus, which "joining hard to the synagogue," would be easily accessible to such of its worshippers as were still open to light. Justus, too, being probably a proselyte, would more easily draw a mixed audience than the synagogue. From this time forth conversions rapidly increased.

7-8. he departed thence, and entered into a certain man's house, named Justus-- not changing his lodging, as if Aquila and Priscilla up to this time were with the opponents of the apostle [Alford], but merely ceasing any more to testify in the synagogue, and henceforth carrying on his labors in this house of Justus, which "joining hard to the synagogue," would be easily accessible to such of its worshippers as were still open to light. Justus, too, being probably a proselyte, would more easily draw a mixed audience than the synagogue. From this time forth conversions rapidly increased.


<hi type="bold">9-11. Then spake the Lord to Paul ... by a vision, Be not afraid ... no man shall set on thee to hurt thee, &c.--</hi>From this it would seem that these signal successes were stirring up the wrath of the unbelieving Jews, and probably the apostle feared being driven by violence, as before, from this scene of such promising labor. He is reassured, however, from above.

9-11. Then spake the Lord to Paul... by a vision, Be not afraid... no man shall set on thee to hurt thee, &c.-- From this it would seem that these signal successes were stirring up the wrath of the unbelieving Jews, and probably the apostle feared being driven by violence, as before, from this scene of such promising labor. He is reassured, however, from above.


<hi type="bold">12-17. when Gallio was the deputy--</hi>"the proconsul." See on <reference osisRef="Acts.13.7">Ac 13:7</reference>. He was brother to the celebrated philosopher Seneca, the tutor of Nero, who passed sentence of death on both.

12-17. when Gallio was the deputy-- "the proconsul." See on Ac 13:7. He was brother to the celebrated philosopher Seneca, the tutor of Nero, who passed sentence of death on both.


<hi type="bold">18. Paul ... tarried ... yet a good while--</hi>During his long residence at Corinth, Paul planted other churches in Achaia (<reference osisRef="2Cor.1.1">2Co 1:1</reference>).

<hi type="bold">then took ... leave of the brethren, and sailed ... into--</hi>rather, "for"

<hi type="bold">Syria--</hi>to Antioch, the starting-point of all the missions to the Gentiles, which he feels to be for the present concluded.

<hi type="bold">with him Priscilla and Aquila--</hi>In this order the names also occur in <reference osisRef="Acts.18.26">Ac 18:26</reference> (according to the true reading); compare <reference osisRef="Rom.16.3">Ro 16:3</reference>; <reference osisRef="2Tim.4.19">2Ti 4:19</reference>, which seem to imply that the wife was the more prominent and helpful to the Church. Silas and Timotheus doubtless accompanied the apostle, as also Erastus, Gaius, and Aristarchus (<reference osisRef="Acts.19.22">Ac 19:22</reference>, <reference osisRef="Acts.19.29">29</reference>). Of Silas, as Paul's associate, we read no more. His name occurs last in connection with Peter and the churches of Asia Minor [Webster and Wilkinson].

<hi type="bold">having shorn his head in Cenchrea--</hi>the eastern harbor of Corinth, about ten miles distant, where a church had been formed (<reference osisRef="Rom.16.1">Ro 16:1</reference>).

<hi type="bold">for he--</hi>Paul.

<hi type="bold">had a vow--</hi>That it was the Nazarite vow (<reference osisRef="Num.6.1-Num.6.27">Nu 6:1-27</reference>) is not likely. It was probably one made in one of his seasons of difficulty or danger, in prosecution of which he cuts off his hair and hastens to Jerusalem to offer the requisite sacrifice within the prescribed thirty days [Josephus, Wars of the Jews, 2.15.1]. This explains the haste with which he leaves Ephesus (<reference osisRef="Acts.18.21">Ac 18:21</reference>), and the subsequent observance, on the recommendation of the brethren, of a similar vow (<reference osisRef="Acts.21.24">Ac 21:24</reference>). This one at Corinth was voluntary, and shows that even in heathen countries he systematically studied the prejudices of his Jewish brethren.

18. Paul... tarried... yet a good while-- During his long residence at Corinth, Paul planted other churches in Achaia (2Co 1:1). then took... leave of the brethren, and sailed... into-- rather, "for" Syria-- to Antioch, the starting-point of all the missions to the Gentiles, which he feels to be for the present concluded. with him Priscilla and Aquila-- In this order the names also occur in Ac 18:26 (according to the true reading); compare Ro 16:3; 2Ti 4:19, which seem to imply that the wife was the more prominent and helpful to the Church. Silas and Timotheus doubtless accompanied the apostle, as also Erastus, Gaius, and Aristarchus (Ac 19:22, 29). Of Silas, as Paul's associate, we read no more. His name occurs last in connection with Peter and the churches of Asia Minor [Webster and Wilkinson]. having shorn his head in Cenchrea-- the eastern harbor of Corinth, about ten miles distant, where a church had been formed (Ro 16:1). for he-- Paul. had a vow-- That it was the Nazarite vow (Nu 6:1-27) is not likely. It was probably one made in one of his seasons of difficulty or danger, in prosecution of which he cuts off his hair and hastens to Jerusalem to offer the requisite sacrifice within the prescribed thirty days [Josephus, Wars of the Jews, 2.15.1]. This explains the haste with which he leaves Ephesus (Ac 18:21), and the subsequent observance, on the recommendation of the brethren, of a similar vow (Ac 21:24). This one at Corinth was voluntary, and shows that even in heathen countries he systematically studied the prejudices of his Jewish brethren.


<hi type="bold">19. he came to Ephesus--</hi>the capital of the Roman province of Asia. (See Introduction to Ephesians). It was a sail, right across from the west to the east side of the Ægean Sea, of some eight or ten days, with a fair wind.

<hi type="bold">left them there--</hi>Aquila and Priscilla.

<hi type="bold">but he himself entered into the synagogue--</hi>merely taking advantage of the vessel putting in there.

<hi type="bold">and reasoned with the Jews--</hi>the tense here not being the usual one denoting continuous action (as in <reference osisRef="Acts.17.2">Ac 17:2</reference>; <reference osisRef="Acts.18.4">18:4</reference>), but that expressing a transient act. He had been forbidden to preach the word in Asia (<reference osisRef="Acts.16.6">Ac 16:6</reference>), but he would not consider that as precluding this passing exercise of his ministry when Providence brought him to its capital; nor did it follow that the prohibition was still in force.

19. he came to Ephesus-- the capital of the Roman province of Asia. (See Introduction to Ephesians). It was a sail, right across from the west to the east side of the Ægean Sea, of some eight or ten days, with a fair wind. left them there-- Aquila and Priscilla. but he himself entered into the synagogue-- merely taking advantage of the vessel putting in there. and reasoned with the Jews-- the tense here not being the usual one denoting continuous action (as in Ac 17:2; 18:4), but that expressing a transient act. He had been forbidden to preach the word in Asia (Ac 16:6), but he would not consider that as precluding this passing exercise of his ministry when Providence brought him to its capital; nor did it follow that the prohibition was still in force.


<hi type="bold">20. when they desired him to tarry--</hi>The Jews seldom rose against the Gospel till the successful preaching of it stirred them up, and there was no time for that here.

20. when they desired him to tarry-- The Jews seldom rose against the Gospel till the successful preaching of it stirred them up, and there was no time for that here.


<hi type="bold">21. I must ... keep this feast--</hi>probably Pentecost, presenting a noble opportunity of preaching the Gospel.

<hi type="bold">but I will return--</hi>the fulfilment of which promise is recorded in <reference osisRef="Acts.19.1">Ac 19:1</reference>.

21. I must... keep this feast-- probably Pentecost, presenting a noble opportunity of preaching the Gospel. but I will return-- the fulfilment of which promise is recorded in Ac 19:1.


<hi type="bold">22. And when he had landed at Cæsarea--</hi>where he left the vessel.

<hi type="bold">and gone up--</hi>that is, to Jerusalem.

<hi type="bold">and saluted the church--</hi>In these few words does the historian despatch the apostle's FOURTH VISIT TO Jerusalem after his conversion. The expression "going up" is invariably used of a journey to the metropolis; and thence he naturally "went down to Antioch." Perhaps the vessel reached too late for the feast, as he seems to have done nothing in Jerusalem beyond "saluting the Church," and privately offering the sacrifice with which his vow (<reference osisRef="Acts.18.18">Ac 18:18</reference>) would conclude. It is left to be understood, as on his arrival from his first missionary tour, that "when he was come, and had gathered the church together, he rehearsed all that God had done with him" (<reference osisRef="Acts.14.27">Ac 14:27</reference>) on this his second missionary journey.

<hi type="bold">Ac 18:23-21:16. Paul's Third and Last Missionary Journey--</hi>He Visits the Churches of Galatia and Phrygia.

22. And when he had landed at Cæsarea-- where he left the vessel. and gone up-- that is, to Jerusalem. and saluted the church-- In these few words does the historian despatch the apostle's FOURTH VISIT TO Jerusalem after his conversion. The expression "going up" is invariably used of a journey to the metropolis; and thence he naturally "went down to Antioch." Perhaps the vessel reached too late for the feast, as he seems to have done nothing in Jerusalem beyond "saluting the Church," and privately offering the sacrifice with which his vow (Ac 18:18) would conclude. It is left to be understood, as on his arrival from his first missionary tour, that "when he was come, and had gathered the church together, he rehearsed all that God had done with him" (Ac 14:27) on this his second missionary journey. Ac 18:23-21:16. Paul's Third and Last Missionary Journey-- He Visits the Churches of Galatia and Phrygia.


<hi type="bold">23. And after he had spent some time there--</hi>but probably not long.

<hi type="bold">he departed--</hi>little thinking, probably, he was never more to return to Antioch.

<hi type="bold">went over all ... Galatia and Phrygia in order--</hi>visiting the several churches in succession. See on <reference osisRef="Acts.16.6">Ac 16:6</reference>. Galatia is mentioned first here, as he would come to it first from Antioch. It was on this visitation that he ordained the weekly collection (<reference osisRef="1Cor.16.1">1Co 16:1</reference>, 2), which has been since adopted generally, and converted into a public usage throughout Christendom. Timotheus and Erastus, Gaius and Aristarchus, appear to have accompanied him on this journey (<reference osisRef="Acts.19.22">Ac 19:22</reference>, <reference osisRef="Acts.19.29">29</reference>; <reference osisRef="2Cor.1.1">2Co 1:1</reference>), and from Second Corinthians we may presume, Titus also. The details of this visit, as of the former (<reference osisRef="Acts.16.6">Ac 16:6</reference>), are not given.
 <title type="x-s3"><reference osisRef="Acts.18.24-Acts.18.28">Ac 18:24-28</reference>. Episode Concerning Apollos at Ephesus and in Achaia.</title>
 This is one of the most interesting and suggestive incidental narratives in this precious history.

23. And after he had spent some time there-- but probably not long. he departed-- little thinking, probably, he was never more to return to Antioch. went over all... Galatia and Phrygia in order-- visiting the several churches in succession. See on Ac 16:6. Galatia is mentioned first here, as he would come to it first from Antioch. It was on this visitation that he ordained the weekly collection (1Co 16:1, 2), which has been since adopted generally, and converted into a public usage throughout Christendom. Timotheus and Erastus, Gaius and Aristarchus, appear to have accompanied him on this journey (Ac 19:22, 29; 2Co 1:1), and from Second Corinthians we may presume, Titus also. The details of this visit, as of the former (Ac 16:6), are not given. Ac 18:24-28. Episode Concerning Apollos at Ephesus and in Achaia. This is one of the most interesting and suggestive incidental narratives in this precious history.


<hi type="bold">24-25. a ... Jew named Apollos--</hi>a contraction from Apollonius.

<hi type="bold">born at Alexandria--</hi>the celebrated city of Egypt on the southeastern shore of the Mediterranean, called after its founder, Alexander the Great. Nowhere was there such a fusion of Greek, Jewish, and Oriental peculiarities, and an intelligent Jew educated in that city could hardly fail to manifest all these elements in his mental character.

<hi type="bold">eloquent--</hi>turning his Alexandrian culture to high account.

<hi type="bold">and mighty in the scriptures--</hi>his eloquence enabling him to express clearly and enforce skilfully what, as a Jew, he had gathered from a diligent study of the Old Testament Scriptures.

<hi type="bold">came to Ephesus--</hi>on what errand is not known.

24-25. a... Jew named Apollos-- a contraction from Apollonius. born at Alexandria-- the celebrated city of Egypt on the southeastern shore of the Mediterranean, called after its founder, Alexander the Great. Nowhere was there such a fusion of Greek, Jewish, and Oriental peculiarities, and an intelligent Jew educated in that city could hardly fail to manifest all these elements in his mental character. eloquent-- turning his Alexandrian culture to high account. and mighty in the scriptures-- his eloquence enabling him to express clearly and enforce skilfully what, as a Jew, he had gathered from a diligent study of the Old Testament Scriptures. came to Ephesus-- on what errand is not known.


<hi type="bold">26. speak boldly in the synagogue, whom when Aquila and Priscilla heard--</hi>joying to observe the extent of Scripture knowledge and evangelical truth which he displayed, and the fervency, courage, and eloquence with which he preached the truth.

<hi type="bold">they took him unto them--</hi>privately.

<hi type="bold">and expounded unto him the way of God more perfectly--</hi>opening up those truths, to him as yet unknown, on which the Spirit had shed such glorious light. (In what appears to be the true reading of this verse, Priscilla is put before Aquila, as in <reference osisRef="Acts.18.18">Ac 18:18</reference> [see on Ac 18:18]; she being probably the more intelligent and devoted of the two). One cannot but observe how providential it was that this couple should have been left at Ephesus when Paul sailed thence for Syria; and no doubt it was chiefly to pave the way for the better understanding of this episode that the fact is expressly mentioned by the historian in <reference osisRef="Acts.18.19">Ac 18:19</reference>. We see here also an example of not only lay agency (as it is called), but female agency of the highest kind and with the most admirable fruit. Nor can one help admiring the humility and teachableness of so gifted a teacher in sitting at the feet of a Christian woman and her husband.

26. speak boldly in the synagogue, whom when Aquila and Priscilla heard-- joying to observe the extent of Scripture knowledge and evangelical truth which he displayed, and the fervency, courage, and eloquence with which he preached the truth. they took him unto them-- privately. and expounded unto him the way of God more perfectly-- opening up those truths, to him as yet unknown, on which the Spirit had shed such glorious light. (In what appears to be the true reading of this verse, Priscilla is put before Aquila, as in Ac 18:18 [see on Ac 18:18]; she being probably the more intelligent and devoted of the two). One cannot but observe how providential it was that this couple should have been left at Ephesus when Paul sailed thence for Syria; and no doubt it was chiefly to pave the way for the better understanding of this episode that the fact is expressly mentioned by the historian in Ac 18:19. We see here also an example of not only lay agency (as it is called), but female agency of the highest kind and with the most admirable fruit. Nor can one help admiring the humility and teachableness of so gifted a teacher in sitting at the feet of a Christian woman and her husband.


<hi type="bold">27-28. And when he was disposed--</hi>"minded," "resolved."

<hi type="bold">to pass into Achaia--</hi>of which Corinth, on the opposite coast (see on <reference osisRef="Acts.18.1">Ac 18:1</reference>), was the capital; there to proclaim that Gospel which he now more fully comprehended.

<hi type="bold">the brethren--</hi>We had not before heard of such gathered at Ephesus. But the desire of the Jews to whom Paul preached to retain him among them for some time (<reference osisRef="Acts.18.20">Ac 18:20</reference>), and his promise to return to them (<reference osisRef="Acts.18.21">Ac 18:21</reference>), seem to indicate some drawing towards the Gospel, which, no doubt, the zealous private labors of Priscilla and Aquila would ripen into discipleship.

<hi type="bold">wrote, exhorting the disciples to receive him--</hi>a beautiful specimen of "letters of recommendation" (as <reference osisRef="Acts.15.23">Ac 15:23</reference>, <reference osisRef="Acts.15.25-Acts.15.27">25-27</reference>, and see <reference osisRef="2Cor.3.1">2Co 3:1</reference>); by which, as well as by interchange of deputations, &c., the early churches maintained active Christian fellowship with each other.

<hi type="bold">when he was come, helped them much--</hi>was a great acquisition to the Achaian brethren.

<hi type="bold">which believed through grace--</hi>one of those incidental expressions which show that faith's being a production of God's grace in the heart was so current and recognized a truth that it was taken for granted, as a necessary consequence of the general system of grace, rather than expressly insisted on. (It is against the natural order of the words to read them, as Bengel, Meyer, and others, do, "helped through grace those who believed").

27-28. And when he was disposed-- "minded," "resolved." to pass into Achaia-- of which Corinth, on the opposite coast (see on Ac 18:1), was the capital; there to proclaim that Gospel which he now more fully comprehended. the brethren-- We had not before heard of such gathered at Ephesus. But the desire of the Jews to whom Paul preached to retain him among them for some time (Ac 18:20), and his promise to return to them (Ac 18:21), seem to indicate some drawing towards the Gospel, which, no doubt, the zealous private labors of Priscilla and Aquila would ripen into discipleship. wrote, exhorting the disciples to receive him-- a beautiful specimen of "letters of recommendation" (as Ac 15:23, 25-27, and see 2Co 3:1); by which, as well as by interchange of deputations, &c., the early churches maintained active Christian fellowship with each other. when he was come, helped them much-- was a great acquisition to the Achaian brethren. which believed through grace-- one of those incidental expressions which show that faith's being a production of God's grace in the heart was so current and recognized a truth that it was taken for granted, as a necessary consequence of the general system of grace, rather than expressly insisted on. (It is against the natural order of the words to read them, as Bengel, Meyer, and others, do, "helped through grace those who believed").


<title type="x-s2">CHAPTER 19</title> <title type="x-s3"><reference osisRef="Acts.19.1-Acts.19.41">Ac 19:1-41</reference>. Signal Success of Paul at Ephesus.</title>

<hi type="bold">1-3. while Apollos was at Corinth--</hi>where his ministry was so powerful that a formidable party in the Church of that city gloried in his type of preaching in preference to Paul's (<reference osisRef="1Cor.1.12">1Co 1:12</reference>; <reference osisRef="1Cor.3.4">3:4</reference>), no doubt from the marked infusion of Greek philosophic culture which distinguished it, and which the apostle studiously avoided (<reference osisRef="1Cor.2.1-1Cor.2.5">1Co 2:1-5</reference>).

<hi type="bold">Paul having passed through the upper coasts--</hi>"parts," the interior of Asia Minor, which, with reference to the seacoast, was elevated.

<hi type="bold">came to Ephesus--</hi>thus fulfilling his promise (<reference osisRef="Acts.18.21">Ac 18:21</reference>).

<hi type="bold">finding certain disciples--</hi>in the same stage of Christian knowledge as Apollos at first, newly arrived, probably, and having had no communication as yet with the church at Ephesus.

CHAPTER 19 Ac 19:1-41. Signal Success of Paul at Ephesus. 1-3. while Apollos was at Corinth-- where his ministry was so powerful that a formidable party in the Church of that city gloried in his type of preaching in preference to Paul's (1Co 1:12; 3:4), no doubt from the marked infusion of Greek philosophic culture which distinguished it, and which the apostle studiously avoided (1Co 2:1-5). Paul having passed through the upper coasts-- "parts," the interior of Asia Minor, which, with reference to the seacoast, was elevated. came to Ephesus-- thus fulfilling his promise (Ac 18:21). finding certain disciples-- in the same stage of Christian knowledge as Apollos at first, newly arrived, probably, and having had no communication as yet with the church at Ephesus.


<hi type="bold">4. Then said Paul, John ... baptized with the baptism of repentance--</hi>water unto repentance.

<hi type="bold">saying unto the people, that they should believe on him which should come after him--</hi>that is, who should baptize with the Holy Ghost. The point of contrast is not between John and Christ personally, but between the water baptism of John unto repentance, and the promised baptism of the Spirit from the hands of his coming Master unto new life. As to all the facts, or at least the significancy, of this baptism, which made the whole life and work of Christ another thing from what it was conceived to be before it was vouchsafed, these simple disciples were unenlightened.

4. Then said Paul, John... baptized with the baptism of repentance-- water unto repentance. saying unto the people, that they should believe on him which should come after him-- that is, who should baptize with the Holy Ghost. The point of contrast is not between John and Christ personally, but between the water baptism of John unto repentance, and the promised baptism of the Spirit from the hands of his coming Master unto new life. As to all the facts, or at least the significancy, of this baptism, which made the whole life and work of Christ another thing from what it was conceived to be before it was vouchsafed, these simple disciples were unenlightened.


<hi type="bold">5-7. When they heard this--</hi>not the mere words reported in <reference osisRef="Acts.19.4">Ac 19:4</reference>, but the subject expounded according to the tenor of those words.

<hi type="bold">they were baptized--</hi>not however by Paul himself (<reference osisRef="1Cor.1.14">1Co 1:14</reference>).

<hi type="bold">in the name of the Lord Jesus--</hi>into the whole fulness of the new economy, as now opened up to their believing minds.

5-7. When they heard this-- not the mere words reported in Ac 19:4, but the subject expounded according to the tenor of those words. they were baptized-- not however by Paul himself (1Co 1:14). in the name of the Lord Jesus-- into the whole fulness of the new economy, as now opened up to their believing minds.


<hi type="bold">8-10. he went into the synagogue and spake boldly for ... three months, &c.--</hi>See on <reference osisRef="Acts.17.2">Ac 17:2</reference>, <reference osisRef="Acts.17.3">3</reference>.

8-10. he went into the synagogue and spake boldly for... three months, &c.-- See on Ac 17:2, 3.


<hi type="bold">11-12. God wrought special--</hi>no ordinary

<hi type="bold">miracles by the hands of Paul--</hi>implying that he had not been accustomed to work such.

11-12. God wrought special-- no ordinary miracles by the hands of Paul-- implying that he had not been accustomed to work such.


<hi type="bold">13. vagabond Jews--</hi>simply, "wandering Jews," who went from place to place practicing exorcism, or the art of conjuring evil spirits to depart out of the possessed. That such a power did exist, for some time at least, seems implied in <reference osisRef="Matt.12.27">Mt 12:27</reference>. But no doubt this would breed imposture; and the present case is very different from that referred to in <reference osisRef="Luke.9.49">Lu 9:49</reference>, <reference osisRef="Luke.9.50">50</reference>.

<hi type="bold">We adjure you by Jesus whom Paul preacheth--</hi>a striking testimony to the power of Christ's name in Paul's mouth.

13. vagabond Jews-- simply, "wandering Jews," who went from place to place practicing exorcism, or the art of conjuring evil spirits to depart out of the possessed. That such a power did exist, for some time at least, seems implied in Mt 12:27. But no doubt this would breed imposture; and the present case is very different from that referred to in Lu 9:49, 50. We adjure you by Jesus whom Paul preacheth-- a striking testimony to the power of Christ's name in Paul's mouth.


<hi type="bold">14-17. seven sons of ... Sceva ... chief of the priests--</hi>head, possibly, of one of the twenty-four courts.

14-17. seven sons of... Sceva... chief of the priests-- head, possibly, of one of the twenty-four courts.


<hi type="bold">18-20. many that believed came and confessed ... their deeds--</hi>the dupes of magicians, &c., acknowledging how shamefully they had been deluded, and how deeply they had allowed themselves to be implicated in such practices.

18-20. many that believed came and confessed... their deeds-- the dupes of magicians, &c., acknowledging how shamefully they had been deluded, and how deeply they had allowed themselves to be implicated in such practices.


<hi type="bold">21-22. After these things were ended--</hi>completed, implying something like a natural finish to his long period of labor at Ephesus.

<hi type="bold">Paul purposed ... when he had passed through Macedonia and Achaia, to go to Jerusalem ... After I have been there, I must also see Rome--</hi>Mark here the vastness of the apostle's missionary plans. They were all fulfilled, though he "saw Rome" only as a prisoner.

21-22. After these things were ended-- completed, implying something like a natural finish to his long period of labor at Ephesus. Paul purposed... when he had passed through Macedonia and Achaia, to go to Jerusalem... After I have been there, I must also see Rome-- Mark here the vastness of the apostle's missionary plans. They were all fulfilled, though he "saw Rome" only as a prisoner.


<hi type="bold">23. the same time--</hi>of Paul's proposed departure.

<hi type="bold">about that--</hi>"the"

<hi type="bold">way--</hi>So the new religion seemed then to be designated (<reference osisRef="Acts.9.2">Ac 9:2</reference>; <reference osisRef="Acts.22.4">22:4</reference>; <reference osisRef="Acts.24.14">24:14</reference>).

23. the same time-- of Paul's proposed departure. about that-- "the" way-- So the new religion seemed then to be designated (Ac 9:2; 22:4; 24:14).


<hi type="bold">24-26. silver shrines for--</hi>"of"

<hi type="bold">Diana--</hi>small models of the Ephesian temple and of the shrine or chapel of the goddess, or of the shrine and statue alone, which were purchased by visitors as memorials of what they had seen, and were carried about and deposited in houses as a charm. (The models of the chapel of our Lady of Loretto, and such like, which the Church of Rome systematically encourages, are such a palpable imitation of this heathen practice that it is no wonder it should be regarded by impartial judges as Christianity paganized).

<hi type="bold">gain to the craftsmen--</hi>the master-artificers.

24-26. silver shrines for-- "of" Diana-- small models of the Ephesian temple and of the shrine or chapel of the goddess, or of the shrine and statue alone, which were purchased by visitors as memorials of what they had seen, and were carried about and deposited in houses as a charm. (The models of the chapel of our Lady of Loretto, and such like, which the Church of Rome systematically encourages, are such a palpable imitation of this heathen practice that it is no wonder it should be regarded by impartial judges as Christianity paganized). gain to the craftsmen-- the master-artificers.


<hi type="bold">27. So that not only this our craft is in danger ... but, &c.--</hi>that is, "that indeed is a small matter; but there is something far worse." So the masters of the poor Pythoness put forward the religious revolution which Paul was attempting to effect at Philippi, as the sole cause of their zealous alarm, to cloak the self-interest which they felt to be touched by his success (<reference osisRef="Acts.16.19-Acts.16.21">Ac 16:19-21</reference>). In both cases religious zeal was the hypocritical pretext; self-interest, the real moving cause of the opposition made.

<hi type="bold">also the temple of the great goddess Diana ... despised, and her magnificence ... destroyed, whom all Asia and the world worshippeth--</hi>It was reckoned one of the wonders of the world. It was built about 550 B.C., of pure white marble, and though burned by a fanatic on the night of the birth of Alexander the Great, 356 B.C., was rebuilt with more splendor than before. It was four hundred twenty-five feet long by two hundred twenty broad, and the columns, one hundred twenty-seven in number, were sixty feet in height, each of them the gift of a king, and thirty-six of them enriched with ornament and color. It was constantly receiving new decorations and additional buildings, statues, and pictures by the most celebrated artists, and kindled unparalleled admiration, enthusiasm, and superstition. Its very site is now a matter of uncertainty. The little wooden image of Diana was as primitive and rude as its shrine was sumptuous; not like the Greek Diana, in the form of an imposing huntress, but quite Asiatic, in the form of a many-breasted female (emblematic of the manifold ministrations of Nature to man), terminating in a shapeless block. Like some other far-famed idols, it was believed to have fallen from heaven (<reference osisRef="Acts.19.35">Ac 19:35</reference>), and models of it were not only sold in immense numbers to private persons, but set up for worship in other cities [Howson]. What power must have attended the preaching of that one man by whom the death blow was felt to be given to their gigantic and witching superstition!

27. So that not only this our craft is in danger... but, &c.-- that is, "that indeed is a small matter; but there is something far worse." So the masters of the poor Pythoness put forward the religious revolution which Paul was attempting to effect at Philippi, as the sole cause of their zealous alarm, to cloak the self-interest which they felt to be touched by his success (Ac 16:19-21). In both cases religious zeal was the hypocritical pretext; self-interest, the real moving cause of the opposition made. also the temple of the great goddess Diana... despised, and her magnificence... destroyed, whom all Asia and the world worshippeth-- It was reckoned one of the wonders of the world. It was built about 550 B.C., of pure white marble, and though burned by a fanatic on the night of the birth of Alexander the Great, 356 B.C., was rebuilt with more splendor than before. It was four hundred twenty-five feet long by two hundred twenty broad, and the columns, one hundred twenty-seven in number, were sixty feet in height, each of them the gift of a king, and thirty-six of them enriched with ornament and color. It was constantly receiving new decorations and additional buildings, statues, and pictures by the most celebrated artists, and kindled unparalleled admiration, enthusiasm, and superstition. Its very site is now a matter of uncertainty. The little wooden image of Diana was as primitive and rude as its shrine was sumptuous; not like the Greek Diana, in the form of an imposing huntress, but quite Asiatic, in the form of a many-breasted female (emblematic of the manifold ministrations of Nature to man), terminating in a shapeless block. Like some other far-famed idols, it was believed to have fallen from heaven (Ac 19:35), and models of it were not only sold in immense numbers to private persons, but set up for worship in other cities [Howson]. What power must have attended the preaching of that one man by whom the death blow was felt to be given to their gigantic and witching superstition!


<hi type="bold">28-29. Great is Diana of the Ephesians--</hi>the civic cry of a populace so proud of their temple that they refused to inscribe on it the name of Alexander the Great, though he offered them the whole spoil of his Eastern campaign if they would do it [Strabo in Howson].

28-29. Great is Diana of the Ephesians-- the civic cry of a populace so proud of their temple that they refused to inscribe on it the name of Alexander the Great, though he offered them the whole spoil of his Eastern campaign if they would do it [Strabo in Howson].


<hi type="bold">30-34. when Paul would have entered in--</hi>with noble forgetfulness of self.

<hi type="bold">unto the people--</hi>the demos, that is, the people met in public assembly.

<hi type="bold">the disciples suffered him not--</hi>The tense used implies only that they were using their efforts to restrain him; which might have been unavailing but for what follows.

30-34. when Paul would have entered in-- with noble forgetfulness of self. unto the people-- the demos, that is, the people met in public assembly. the disciples suffered him not-- The tense used implies only that they were using their efforts to restrain him; which might have been unavailing but for what follows.


<hi type="bold">35-41. when the town-clerk--</hi>keeper of the public archives, and a magistrate of great authority.

<hi type="bold">had appeased--</hi>"calmed."

<hi type="bold">the people--</hi>"the multitude," which the very presence of such an officer would go far to do.

<hi type="bold">he said ... what man ... knoweth not that the city of the Ephesians is a worshipper of the great goddess Diana--</hi>literally, the neocoros or "warden." The word means "temple-sweeper"; then, "temple-guardian." Thirteen cities of Asia had an interest in the temple, but Ephesus was honored with the charge of it. (Various cities have claimed this title with reference to the Virgin or certain saints) [Webster and Wilkinson].

<hi type="bold">and of the image which fell down from Jupiter--</hi>"from the sky" or "from heaven." See on <reference osisRef="Acts.19.27">Ac 19:27</reference>. "With this we may compare various legends concerning images and pictures in the Romish Church, such as the traditional likenesses of Christ, which were said to be "not made with hands"" [Webster and Wilkinson].

35-41. when the town-clerk-- keeper of the public archives, and a magistrate of great authority. had appeased-- "calmed." the people-- "the multitude," which the very presence of such an officer would go far to do. he said... what man... knoweth not that the city of the Ephesians is a worshipper of the great goddess Diana-- literally, the neocoros or "warden." The word means "temple-sweeper"; then, "temple-guardian." Thirteen cities of Asia had an interest in the temple, but Ephesus was honored with the charge of it. (Various cities have claimed this title with reference to the Virgin or certain saints) [Webster and Wilkinson]. and of the image which fell down from Jupiter-- "from the sky" or "from heaven." See on Ac 19:27. "With this we may compare various legends concerning images and pictures in the Romish Church, such as the traditional likenesses of Christ, which were said to be "not made with hands"" [Webster and Wilkinson].


<title type="x-s2">CHAPTER 20</title> <title type="x-s3"><reference osisRef="Acts.20.1-Acts.20.12">Ac 20:1-12</reference>. Paul Fulfils His Purpose of Proceeding Again to Macedonia and Greece--Returning Thence, on His Route for Jerusalem, He Revisits Philippi and Troas--His Ministrations at Troas.</title>
 This section of the apostle's life, though peculiarly rich in material, is related with great brevity in the History. Its details must be culled from his own Epistles.

<hi type="bold">1-2. departed--</hi>after Pentecost (<reference osisRef="1Cor.16.8">1Co 16:8</reference>).

<hi type="bold">to go into Macedonia--</hi>in pursuance of the first part of his plan (<reference osisRef="Acts.19.21">Ac 19:21</reference>). From his Epistles we learn; (1) That, as might have been expected from its position on the coast, he revisited Troas (<reference osisRef="2Cor.2.12">2Co 2:12</reference>; see on <reference osisRef="Acts.16.8">Ac 16:8</reference>). (2) That while on his former visit he appears to have done no missionary work there, he now went expressly "to preach Christ's Gospel," and found "a door opened unto him of the Lord" there, which he entered so effectually as to lay the foundation of a church there (<reference osisRef="Acts.20.6">Ac 20:6</reference>, <reference osisRef="Acts.20.7">7</reference>). (<reference osisRef="Acts.20.3">3</reference>) That he would have remained longer there but for his uneasiness at the non-arrival of Titus, whom he had despatched to Corinth to finish the collection for the poor saints at Jerusalem (<reference osisRef="1Cor.16.1">1Co 16:1</reference>, 2; <reference osisRef="2Cor.8.6">2Co 8:6</reference>), but still more, that he might bring him word what effect his first Epistle to that church had produced. (He had probably arranged that they should meet at Troas). (4) That in this state of mind, afraid of something wrong, he "took leave" of the brethren at Troas, and went from thence into Macedonia.

<hi type="bold">It was, no doubt, the city of Philippi that he came to (landing at Nicopolis, its seaport, see on <reference osisRef="Acts.16.11">Ac 16:11</reference>, <reference osisRef="Acts.16.12">12</reference>), as appears by comparing <reference osisRef="2Cor.11.9">2Co 11:9</reference>, where "Macedonia" is named, with <reference osisRef="Phil.4.15">Php 4:15</reference>, where it appears that Philippi is meant. Here he found the brethren, whom he had left on his former visit in circumstances of such deep interest, a consolidated and thriving church, generous and warmly attached to their father in Christ; under the superintendence, probably, of our historian, "the beloved physician" (see on <reference osisRef="Acts.16.40">Ac 16:40</reference>). All that is said by our historian of this Macedonian visit is that "he went over those parts and gave them much exhortation." (5) Titus not having reached Philippi as soon as the apostle, "his flesh had no rest, but he was troubled on every side: without were fightings, within were fears" (<reference osisRef="2Cor.7.5">2Co 7:5</reference>). (<reference osisRef="2Cor.7.6">6</reference>) At length Titus arrived, to the joy of the apostle, the bearer of better tidings from Corinth than he had dared to expect (<reference osisRef="2Cor.7.6">2Co 7:6</reference>, <reference osisRef="2Cor.7.13">7, 13</reference>), but checkered by painful intelligence of the efforts of a hostile party to undermine his apostolic reputation there (2Co 10:1-18). (7) Under the mixed feelings which this produced, he wrote--</hi>from Macedonia, and probably Philippi--his Second Epistle to the Corinthians (see Introduction to Second Corinthians); despatching Titus with it, and along with him two other unnamed deputies, expressly chosen to take up and bring their collection for the poor saints at Jerusalem, and to whom he bears the beautiful testimony, that they were "the glory of Christ" (<reference osisRef="2Cor.8.22">2Co 8:22</reference>, <reference osisRef="2Cor.8.23">23</reference>). (<reference osisRef="2Cor.8.8">8</reference>) It must have been at this time that he penetrated as far as to the confines of "Illyricum," lying along the shores of the Adriatic (<reference osisRef="Rom.15.19">Ro 15:19</reference>). He would naturally wish that his second Letter to the Corinthians should have some time to produce its proper effect ere he revisited them, and this would appear a convenient opportunity for a northwestern circuit, which would enable him to pay a passing visit to the churches at Thessalonica and Berea, though of this we have no record. On his way southward to Greece, he would preach the Gospel in the intermediate regions of Epirus, Thessaly, and Boeotia (see <reference osisRef="Rom.15.19">Ro 15:19</reference>), though of this we have no record.

CHAPTER 20 Ac 20:1-12. Paul Fulfils His Purpose of Proceeding Again to Macedonia and Greece--Returning Thence, on His Route for Jerusalem, He Revisits Philippi and Troas--His Ministrations at Troas. This section of the apostle's life, though peculiarly rich in material, is related with great brevity in the History. Its details must be culled from his own Epistles. 1-2. departed-- after Pentecost (1Co 16:8). to go into Macedonia-- in pursuance of the first part of his plan (Ac 19:21). From his Epistles we learn; (1) That, as might have been expected from its position on the coast, he revisited Troas (2Co 2:12; see on Ac 16:8). (2) That while on his former visit he appears to have done no missionary work there, he now went expressly "to preach Christ's Gospel," and found "a door opened unto him of the Lord" there, which he entered so effectually as to lay the foundation of a church there (Ac 20:6, 7). (3) That he would have remained longer there but for his uneasiness at the non-arrival of Titus, whom he had despatched to Corinth to finish the collection for the poor saints at Jerusalem (1Co 16:1, 2; 2Co 8:6), but still more, that he might bring him word what effect his first Epistle to that church had produced. (He had probably arranged that they should meet at Troas). (4) That in this state of mind, afraid of something wrong, he "took leave" of the brethren at Troas, and went from thence into Macedonia. It was, no doubt, the city of Philippi that he came to (landing at Nicopolis, its seaport, see on Ac 16:11, 12), as appears by comparing 2Co 11:9, where "Macedonia" is named, with Php 4:15, where it appears that Philippi is meant. Here he found the brethren, whom he had left on his former visit in circumstances of such deep interest, a consolidated and thriving church, generous and warmly attached to their father in Christ; under the superintendence, probably, of our historian, "the beloved physician" (see on Ac 16:40). All that is said by our historian of this Macedonian visit is that "he went over those parts and gave them much exhortation." (5) Titus not having reached Philippi as soon as the apostle, "his flesh had no rest, but he was troubled on every side: without were fightings, within were fears" (2Co 7:5). (6) At length Titus arrived, to the joy of the apostle, the bearer of better tidings from Corinth than he had dared to expect (2Co 7:6, 7, 13), but checkered by painful intelligence of the efforts of a hostile party to undermine his apostolic reputation there (2Co 10:1-18). (7) Under the mixed feelings which this produced, he wrote-- from Macedonia, and probably Philippi--his Second Epistle to the Corinthians (see Introduction to Second Corinthians); despatching Titus with it, and along with him two other unnamed deputies, expressly chosen to take up and bring their collection for the poor saints at Jerusalem, and to whom he bears the beautiful testimony, that they were "the glory of Christ" (2Co 8:22, 23). (8) It must have been at this time that he penetrated as far as to the confines of "Illyricum," lying along the shores of the Adriatic (Ro 15:19). He would naturally wish that his second Letter to the Corinthians should have some time to produce its proper effect ere he revisited them, and this would appear a convenient opportunity for a northwestern circuit, which would enable him to pay a passing visit to the churches at Thessalonica and Berea, though of this we have no record. On his way southward to Greece, he would preach the Gospel in the intermediate regions of Epirus, Thessaly, and Boeotia (see Ro 15:19), though of this we have no record.


<hi type="bold">3. And there abode three months--</hi>Though the province only is here mentioned, it is the city of Corinth that is meant, as the province of "Macedonia" (<reference osisRef="Acts.20.1">Ac 20:1</reference>) meant the city of Philippi. Some rough work he anticipated on his arrival at Corinth (<reference osisRef="2Cor.10.1-2Cor.8.11">2Co 10:1-8, 11</reference>; 13:1-10) though he had reason to expect satisfaction on the whole; and as we know there were other churches in Achaia besides that at Corinth (<reference osisRef="2Cor.1.1">2Co 1:1</reference>; <reference osisRef="1Cor.11.10">11:10</reference>), he would have time enough to pay them all a brief visit during the three months of his stay there. This period was rendered further memorable by the despatch of the Epistle to the Romans, written during his stay at Corinth and sent by "Phoebe, a servant [deaconess] of the Church at Cenchrea" (see on <reference osisRef="Acts.18.3">Ac 18:3</reference>), a lady apparently of some standing and substance, who was going thither on private business. (See on <reference osisRef="Rom.16.1">Ro 16:1</reference> and see Introduction to Romans).

<hi type="bold">And when the Jews laid wait for him, as he was about to sail into Syria--</hi>He had intended to embark, probably at Cenchrea, the eastern harbor of the city, for Palestine, on his route to Jerusalem, the third part of his plan (<reference osisRef="Acts.19.21">Ac 19:21</reference>). But having detected some conspiracy against his life by his bitter Jewish enemies as at Damascus (<reference osisRef="Acts.9.22-Acts.9.25">Ac 9:22-25</reference>) and Jerusalem (<reference osisRef="Acts.9.29">Ac 9:29</reference>, <reference osisRef="Acts.9.30">30</reference>), he changed his plan and determined "to return" as he had come, "through Macedonia." As he was never more to return to Corinth, so this route would bring him, for the last time, face to face with the attached disciples of Berea, Thessalonica, and Philippi.

3. And there abode three months-- Though the province only is here mentioned, it is the city of Corinth that is meant, as the province of "Macedonia" (Ac 20:1) meant the city of Philippi. Some rough work he anticipated on his arrival at Corinth (2Co 10:1-8, 11; 13:1-10) though he had reason to expect satisfaction on the whole; and as we know there were other churches in Achaia besides that at Corinth (2Co 1:1; 11:10), he would have time enough to pay them all a brief visit during the three months of his stay there. This period was rendered further memorable by the despatch of the Epistle to the Romans, written during his stay at Corinth and sent by "Phoebe, a servant [deaconess] of the Church at Cenchrea" (see on Ac 18:3), a lady apparently of some standing and substance, who was going thither on private business. (See on Ro 16:1 and see Introduction to Romans). And when the Jews laid wait for him, as he was about to sail into Syria-- He had intended to embark, probably at Cenchrea, the eastern harbor of the city, for Palestine, on his route to Jerusalem, the third part of his plan (Ac 19:21). But having detected some conspiracy against his life by his bitter Jewish enemies as at Damascus (Ac 9:22-25) and Jerusalem (Ac 9:29, 30), he changed his plan and determined "to return" as he had come, "through Macedonia." As he was never more to return to Corinth, so this route would bring him, for the last time, face to face with the attached disciples of Berea, Thessalonica, and Philippi.


<hi type="bold">4-5. there accompanied him into Asia--</hi>the province of Asia.

<hi type="bold">Sopater of Berea--</hi>The true reading, beyond doubt, is, "Sopater [the son] of Pyrrhus of Berea." Some think this mention of his father was to distinguish him from Sosipater (the same name in fuller form), mentioned in <reference osisRef="Rom.16.21">Ro 16:21</reference>. But that they were the same person seems more probable.

<hi type="bold">of the Thessalonians, Aristarchus--</hi>(See on <reference osisRef="Acts.19.29">Ac 19:29</reference>).

<hi type="bold">and Secundus--</hi>of whom nothing else is known.

<hi type="bold">Gaius of Derbe--</hi>Though the Gaius of <reference osisRef="Acts.19.29">Ac 19:29</reference> is said to be of "Macedonia," and this one "of Derbe," there is no sufficient reason for supposing them different persons; on the contrary, <reference osisRef="Rom.16.23">Ro 16:23</reference> (compare with 3Jo 1, where there is hardly any reason to doubt that the same Gaius is addressed) seems to show that though he spent an important part of his Christian life away from his native Derbe, he had latterly retired to some place not very far from it.

<hi type="bold">and Timotheus--</hi>not probably of Derbe, as one might suppose from this verse, but of Lystra (see on <reference osisRef="Acts.16.1">Ac 16:1</reference>); both being so associated in his early connection with the apostle that the mention of the one in the previous clause would recall the other on the mention of his name.

<hi type="bold">and of Asia, Tychicus and Trophimus--</hi>The latter was an Ephesian, and probably the former also. They seem to have put themselves, from this time forward, at the apostle's disposal, and to the very last been a great comfort to him (<reference osisRef="Eph.6.21">Ep 6:21</reference>, <reference osisRef="Eph.6.22">22</reference>; <reference osisRef="Col.4.7">Col 4:7</reference>, <reference osisRef="Col.4.8">8</reference>; <reference osisRef="Acts.21.29">Ac 21:29</reference>; <reference osisRef="2Tim.4.12">2Ti 4:12</reference>, <reference osisRef="2Tim.4.20">20</reference>). From the mention of the places to which each of these companions belonged, and still more the order in which they occur, we are left to conclude that they were deputies from their respective churches, charged with taking up and bringing on the collection for the poor saints at Jerusalem, first at Berea, next at Thessalonica, then at Philippi [Howson], where we gather that our historian himself rejoined the party (from the resumption at <reference osisRef="Acts.20.5">Ac 20:5</reference> of the "us," dropped at <reference osisRef="Acts.16.17">Ac 16:17</reference>), by whom the Philippian collection would naturally be brought on.

4-5. there accompanied him into Asia-- the province of Asia. Sopater of Berea-- The true reading, beyond doubt, is, "Sopater [the son] of Pyrrhus of Berea." Some think this mention of his father was to distinguish him from Sosipater (the same name in fuller form), mentioned in Ro 16:21. But that they were the same person seems more probable. of the Thessalonians, Aristarchus-- (See on Ac 19:29). and Secundus-- of whom nothing else is known. Gaius of Derbe-- Though the Gaius of Ac 19:29 is said to be of "Macedonia," and this one "of Derbe," there is no sufficient reason for supposing them different persons; on the contrary, Ro 16:23 (compare with 3Jo 1, where there is hardly any reason to doubt that the same Gaius is addressed) seems to show that though he spent an important part of his Christian life away from his native Derbe, he had latterly retired to some place not very far from it. and Timotheus-- not probably of Derbe, as one might suppose from this verse, but of Lystra (see on Ac 16:1); both being so associated in his early connection with the apostle that the mention of the one in the previous clause would recall the other on the mention of his name. and of Asia, Tychicus and Trophimus-- The latter was an Ephesian, and probably the former also. They seem to have put themselves, from this time forward, at the apostle's disposal, and to the very last been a great comfort to him (Ep 6:21, 22; Col 4:7, 8; Ac 21:29; 2Ti 4:12, 20). From the mention of the places to which each of these companions belonged, and still more the order in which they occur, we are left to conclude that they were deputies from their respective churches, charged with taking up and bringing on the collection for the poor saints at Jerusalem, first at Berea, next at Thessalonica, then at Philippi [Howson], where we gather that our historian himself rejoined the party (from the resumption at Ac 20:5 of the "us," dropped at Ac 16:17), by whom the Philippian collection would naturally be brought on.


<hi type="bold">7. upon the first day of the week, when the disciples came together--</hi>This, compared with <reference osisRef="1Cor.16.2">1Co 16:2</reference>, and other similar allusions, plainly indicates that the Christian observance of the day afterwards distinctly called "the Lord's Day," was already a fixed practice of the churches.

<hi type="bold">Paul preached--</hi>discoursed. The tense implies continued action--"kept discoursing."

7. upon the first day of the week, when the disciples came together-- This, compared with 1Co 16:2, and other similar allusions, plainly indicates that the Christian observance of the day afterwards distinctly called "the Lord's Day," was already a fixed practice of the churches. Paul preached-- discoursed. The tense implies continued action--"kept discoursing."


<hi type="bold">8. there were many lights in the upper chamber--</hi>not a mere piece of graphic detail by an eye-witness [Hackett, Howson], but mentioned, probably, as increasing the heat and contributing to drowsiness [Webster and Wilkinson], as the next clause seems to show.

8. there were many lights in the upper chamber-- not a mere piece of graphic detail by an eye-witness [Hackett, Howson], but mentioned, probably, as increasing the heat and contributing to drowsiness [Webster and Wilkinson], as the next clause seems to show.


<hi type="bold">9. in a--</hi>"the."

<hi type="bold">window--</hi>or window seat, or recess.

<hi type="bold">fell down from the third loft--</hi>"story."

<hi type="bold">and was taken up dead--</hi>"The window projected (according to the side of the room where it was situated) either over the street or over the interior court; so that in either case he fell on the hard earth or pavement below."

9. in a-- "the." window-- or window seat, or recess. fell down from the third loft-- "story." and was taken up dead-- "The window projected (according to the side of the room where it was situated) either over the street or over the interior court; so that in either case he fell on the hard earth or pavement below."


<hi type="bold">10-12. Paul ... fell on him--</hi>like Elisha (<reference osisRef="2Kgs.4.34">2Ki 4:34</reference>).

<hi type="bold">his life is in him--</hi>now restored; compare <reference osisRef="Mark.5.39">Mr 5:39</reference>.

10-12. Paul... fell on him-- like Elisha (2Ki 4:34). his life is in him-- now restored; compare Mr 5:39.


<title type="x-s3"><reference osisRef="Acts.20.13-Acts.20.38">Ac 20:13-38</reference>. Continuing His Route to Jerusalem He Reaches Miletus, Whence He Sends for the Elders of Ephesus--His Farewell Address to Them.</title>

<hi type="bold">13-14. we ... sailed--</hi>from Troas.

<hi type="bold">unto Assos; there ... to take in Paul: for so had he appointed, minding himself to go afoot--</hi>"to go by land." (See on <reference osisRef="Mark.6.33">Mr 6:33</reference>). In sailing southward from Troas to Assos, one has to round Cape Lecture, and keeping due east to run along the northern shore of the Gulf of Adramyttium, on which it lies. This is a sail of nearly forty miles; whereas by land, cutting right across, in a southeasterly direction, from sea to sea, by that excellent Roman road which then existed, the distance was scarcely more than half. The one way Paul wished his companions to take, while he himself, longing perhaps to enjoy a period of solitude, took the other, joining the ship, by appointment, at Assos.

Ac 20:13-38. Continuing His Route to Jerusalem He Reaches Miletus, Whence He Sends for the Elders of Ephesus--His Farewell Address to Them. 13-14. we... sailed-- from Troas. unto Assos; there... to take in Paul: for so had he appointed, minding himself to go afoot-- "to go by land." (See on Mr 6:33). In sailing southward from Troas to Assos, one has to round Cape Lecture, and keeping due east to run along the northern shore of the Gulf of Adramyttium, on which it lies. This is a sail of nearly forty miles; whereas by land, cutting right across, in a southeasterly direction, from sea to sea, by that excellent Roman road which then existed, the distance was scarcely more than half. The one way Paul wished his companions to take, while he himself, longing perhaps to enjoy a period of solitude, took the other, joining the ship, by appointment, at Assos.


<hi type="bold">15-16. came the next day over against Chios--</hi>now Scio: one of the most beautiful of those islands between which and the coast the sail is so charming. They appear not to have touched at it.

<hi type="bold">next day we arrived--</hi>"touched" or "put in."

<hi type="bold">at Samos--</hi>another island coming quite close to the mainland, and about as far south of Chios as it is south of Lesbos.

<hi type="bold">tarried--</hi>for the night.

<hi type="bold">at Trogyllium--</hi>an anchorage on the projecting mainland, not more than a mile from the southern extremity of the island of Samos.

<hi type="bold">next day we came to Miletus--</hi>on the mainland; the ancient capital of Ionia, near the mouth of the Meander.

15-16. came the next day over against Chios-- now Scio: one of the most beautiful of those islands between which and the coast the sail is so charming. They appear not to have touched at it. next day we arrived-- "touched" or "put in." at Samos-- another island coming quite close to the mainland, and about as far south of Chios as it is south of Lesbos. tarried-- for the night. at Trogyllium-- an anchorage on the projecting mainland, not more than a mile from the southern extremity of the island of Samos. next day we came to Miletus-- on the mainland; the ancient capital of Ionia, near the mouth of the Meander.


<hi type="bold">17. from Miletus he sent to Ephesus, and called the elders of the church--</hi>As he was now some forty miles south of Ephesus, we might think that more time would be lost by sending thus far for the elders to come to him, than by going at once to Ephesus itself, when so near it. But if unfavorable winds and stormy weather had overtaken them, his object could not have been attained, and perhaps he was unwilling to run the risk of detention at Ephesus by the state of the church and other causes. Those here called "elders" or "presbyters," are in <reference osisRef="Acts.20.28">Ac 20:28</reference> called "bishops." (See on <reference osisRef="Acts.20.28">Ac 20:28</reference>). The identity of presbyters and bishops in the New Testament is beyond all reasonable dispute.

17. from Miletus he sent to Ephesus, and called the elders of the church-- As he was now some forty miles south of Ephesus, we might think that more time would be lost by sending thus far for the elders to come to him, than by going at once to Ephesus itself, when so near it. But if unfavorable winds and stormy weather had overtaken them, his object could not have been attained, and perhaps he was unwilling to run the risk of detention at Ephesus by the state of the church and other causes. Those here called "elders" or "presbyters," are in Ac 20:28 called "bishops." (See on Ac 20:28). The identity of presbyters and bishops in the New Testament is beyond all reasonable dispute.


<hi type="bold">18. Ye know ... after what manner I have been with you at all seasons--</hi>For the Christian integrity and fidelity of his whole official intercourse with them he appeals to themselves.

18. Ye know... after what manner I have been with you at all seasons-- For the Christian integrity and fidelity of his whole official intercourse with them he appeals to themselves.


<hi type="bold">19. Serving the Lord--</hi>Jesus.

<hi type="bold">with all humility ... and many tears and temptations--</hi>Self-exaltation was unknown to him, and ease of mind: He "sowed in tears," from anxieties both on account of the converts from whom he "travailed in birth," and of the Jews, whose bitter hostility was perpetually plotting against him, interrupting his work and endangering his life.

19. Serving the Lord-- Jesus. with all humility... and many tears and temptations-- Self-exaltation was unknown to him, and ease of mind: He "sowed in tears," from anxieties both on account of the converts from whom he "travailed in birth," and of the Jews, whose bitter hostility was perpetually plotting against him, interrupting his work and endangering his life.


<hi type="bold">20. kept back--</hi>timidly withheld from fear of consequences.

<hi type="bold">nothing that was profitable--</hi>edification directing all.

<hi type="bold">have taught you publicly, and from house to house--</hi>Did an apostle, whose functions were of so wide a range, not feel satisfied without private as well as public ministrations? How then must pastors feel? [Bengel].

20. kept back-- timidly withheld from fear of consequences. nothing that was profitable-- edification directing all. have taught you publicly, and from house to house-- Did an apostle, whose functions were of so wide a range, not feel satisfied without private as well as public ministrations? How then must pastors feel? [Bengel].


<hi type="bold">21. Testifying both to Jews and ... Greeks--</hi>laboring under a common malady, and recoverable only by a common treatment.

<hi type="bold">repentance toward God, and faith toward our Lord Jesus Christ--</hi>(See on <reference osisRef="Acts.5.31">Ac 5:31</reference>). Repentance, as distinguished from faith, is that state of the "honest and good heart" which arises from a discovery of one's contrariety to the righteous demands of the divine law. This is said to be "toward God," because seeing Him to be the party dishonored by sin, it feels all its acknowledgments and compunctions to be properly due to Him, as the great Lawgiver, and directs them to Him accordingly; condemning, humbling itself, and grieving before Him, looking also to Him as its only Hope of deliverance. Faith is said to be "toward our Lord Jesus Christ," because in that frame of mind just described it eagerly credits the testimony of relief divinely provided in Christ, gladly embraces the overtures of reconciliation in Him, and directs all its expectations of salvation, from its first stage to its last, to Him as the one appointed Medium of all grace from God to a sinful world. Thus we have here a brief summary of all Gospel preaching. And it is easy to see why repentance is here put before faith; for the former must of necessity precede the latter. There is a repentance subsequent to faith, the fruit of felt pardon and restoration. It was this which drew the tears with which the Saviour's feet were once so copiously moistened. (<reference osisRef="Luke.7.37">Lu 7:37</reference>, 38, 47; and compare <reference osisRef="Ezek.16.63">Eze 16:63</reference>). But that is not the light in which it is here presented.

21. Testifying both to Jews and... Greeks-- laboring under a common malady, and recoverable only by a common treatment. repentance toward God, and faith toward our Lord Jesus Christ-- (See on Ac 5:31). Repentance, as distinguished from faith, is that state of the "honest and good heart" which arises from a discovery of one's contrariety to the righteous demands of the divine law. This is said to be "toward God," because seeing Him to be the party dishonored by sin, it feels all its acknowledgments and compunctions to be properly due to Him, as the great Lawgiver, and directs them to Him accordingly; condemning, humbling itself, and grieving before Him, looking also to Him as its only Hope of deliverance. Faith is said to be "toward our Lord Jesus Christ," because in that frame of mind just described it eagerly credits the testimony of relief divinely provided in Christ, gladly embraces the overtures of reconciliation in Him, and directs all its expectations of salvation, from its first stage to its last, to Him as the one appointed Medium of all grace from God to a sinful world. Thus we have here a brief summary of all Gospel preaching. And it is easy to see why repentance is here put before faith; for the former must of necessity precede the latter. There is a repentance subsequent to faith, the fruit of felt pardon and restoration. It was this which drew the tears with which the Saviour's feet were once so copiously moistened. (Lu 7:37, 38, 47; and compare Eze 16:63). But that is not the light in which it is here presented.


<hi type="bold">22-23. And now, behold, I--</hi>"I" is emphatic here.

<hi type="bold">bound in the spirit--</hi>compare <reference osisRef="Acts.19.21">Ac 19:21</reference>. This internal pressure, unattended with any knowledge of "what was to befall him there," was the result of that higher guidance which shaped all his movements.

22-23. And now, behold, I-- "I" is emphatic here. bound in the spirit-- compare Ac 19:21. This internal pressure, unattended with any knowledge of "what was to befall him there," was the result of that higher guidance which shaped all his movements.


<hi type="bold">24. But none of these things move me, neither, &c.--</hi>In this noble expression of absolute dedication to the service of Christ and preparedness for the worst that could befall him in such a cause, note (1) his jealousy for the peculiar character of his mission, as immediately from Christ Himself on which all the charges against him turned; (2) the burden of that Gospel which he preached--Grace; it was "the Gospel of the Grace of God."

24. But none of these things move me, neither, &c.-- In this noble expression of absolute dedication to the service of Christ and preparedness for the worst that could befall him in such a cause, note (1) his jealousy for the peculiar character of his mission, as immediately from Christ Himself on which all the charges against him turned; (2) the burden of that Gospel which he preached--Grace; it was "the Gospel of the Grace of God."


<hi type="bold">25-27. I know that ye all ... shall see my face no more--</hi>not an inspired prediction of what was certainly to be, but what the apostle, in his peculiar circumstances, fully expected. Whether, therefore, he ever did see them again, is a question to be decided purely on its own evidence.

25-27. I know that ye all... shall see my face no more-- not an inspired prediction of what was certainly to be, but what the apostle, in his peculiar circumstances, fully expected. Whether, therefore, he ever did see them again, is a question to be decided purely on its own evidence.