Act 19-20 | JFB | STEP | 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 ( ; ), no doubt from the marked infusion of Greek philosophic culture which distinguished it, and which the apostle studiously avoided ( ). 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 ( ). 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.

‏ Acts 19

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.

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.

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.

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

11-12. God wrought special--no ordinary

miracles by the hands of Paul--implying that he had not been accustomed to work such.

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.

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

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.

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.

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).

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.

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!

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].

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.

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].

‏ Acts 20

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.

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.

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.

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."

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.

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."

10-12. Paul ... fell on him--like Elisha (2Ki 4:34).

his life is in him--now restored; compare Mr 5:39.

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.

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.

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.

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.

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.

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].

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.

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.

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."

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.

28. Take heed ... unto yourselves--Compare 1Ti 3:2-7; 4:16; 6:11.

and to all the flock--Compare He 13:17. Observe here how the personal is put before the pastoral care.

over ... which the Holy Ghost hath made you--Compare Joh 20:22, 23; Ep 4:8, 11, 12; Re 3:1. (Ac 14:23 shows that the apostle did not mean to exclude human ordination).

overseers--or, as the same word is everywhere else rendered in our version, "bishops." The English Version has hardly dealt fair in this case with the sacred text, in rendering the word "overseers," whereas it ought here, as in all other places, to have been "bishops," in order that the fact of elders and bishops having been originally and apostolically synonymous, might be apparent to the ordinary English reader, which now it is not [Alford]. The distinction between these offices cannot be certainly traced till the second century, nor was it established till late in that century.

to feed the church of God--or, "the Church of the Lord." Which of these two readings of the text is the true one, is a question which has divided the best critics. The evidence of manuscripts preponderates in favor of "THE Lord"; some of the most ancient Versions, though not all, so read; and Athanasius, the great champion of the supreme Divinity of Christ early in the fourth century, says the expression "Church of God" is unknown to the Scriptures. Which reading, then, does the internal evidence favor? As "Church of God" occurs nine times elsewhere in Paul's writings, and "Church of the Lord" nowhere, the probability, it is said, is that he used his wonted phraseology here also. But if he did, it is extremely difficult to see how so many early transcribers should have altered it into the quite unusual phrase, "Church of the Lord"; whereas, if the apostle did use this latter expression, and the historian wrote it so accordingly, it it easy to see how transcribers might, from being so accustomed to the usual phrase, write it "Church of God." On the whole, therefore, we accept the second reading as most probably the true one. But see what follows.

which he hath purchased--"made His own," "acquired."

with his own blood--"His own" is emphatic: "That glorified Lord who from the right hand of power in the heavens is gathering and ruling the Church, and by His Spirit, through human agency, hath set you over it, cannot be indifferent to its welfare in your hands, seeing He hath given for it His own most precious blood, thus making it His own by the dearest of all ties." The transcendent sacredness of the Church of Christ is thus made to rest on the dignity of its Lord and the consequent preciousness of that blood which He shed for it. And as the sacrificial atoning character of Christ's death is here plainly expressed, so His supreme dignity is implied as clearly by the second reading as it is expressed by the first. What a motive to pastoral fidelity is here furnished!

29-30. after my departing shall grievous wolves enter in among you--Two classes of coming enemies are here announced, the one more external to themselves, the other bred in the bosom of their own community; both were to be teachers, but the one, "grievous wolves," not sparing, that is, making a prey of the flock; the other (Ac 20:30), simply sectarian "perverters" of the truth, with the view of drawing a party after them. Perhaps the one pointed to that subtle poison of Oriental Gnosticism which we know to have very early infected the Asiatic churches; the other to such Judaizing tendencies as we know to have troubled nearly all the early churches. See the Epistles to the Ephesians, Colossians, and Timothy, also those to the seven churches of Asia (Re 2:1-3:22). But watchfulness against all that tends to injure and corrupt the Church is the duty of its pastors in every age.

31. by the space of three years--speaking in round numbers; for it was nearer three than two years.

I ceased not to warn every one night and day with tears--What an appeal to be able to make! "And if this was an apostle's part, how much more a pastor's!" [Bengel].

32-35. I commend you to God--the almighty Conservator of His people.

and to the word of his grace--that message of His pure grace (Ac 20:24) by the faith of which He keeps us (1Pe 1:5).

which--that is, God.

is able to build you up, and to give you an inheritance, &c.--Observe how salvation--not only in its initial stages of pardon and regeneration, but in all its subsequent stages of "up-building," even to its consummation in the final inheritance--is here ascribed to the "ability" of God to bestow it, as in Ro 16:25; Ep 3:20; particularly Jude 24; and compare 2Ti 1:12, where the same thing is ascribed to Christ.

among all them which are sanctified--Sanctification is here viewed as the final character and condition of the heirs of glory, regarded as one saved company.

36-38. he kneeled down and prayed with them all, &c.--Nothing can be more touching than these three concluding verses, leaving an indelible impression of rare ministerial fidelity and affection on the apostle's part, and of warm admiration and attachment on the part of these Ephesian presbyters. Would to God that such scenes were more frequent in the Church!