RPM, Volume 18, Number 10, February 28 to March 5, 2016

Barnes' New Testament Notes

Notes on the New Testament Explanatory and Practical
Part 44

By Albert Barnes

THE ACTS OF THE APOSTLES - Chapter 19 - Verse 1

Verse 1. While Apollos was at Corinth. It is probable that he remained there a considerable time.

Paul having passed through the upper coasts. The upper, or more elevated regions of Asia Minor. The writer refers here particularly to the provinces of Phrygia and Galatia, Ac 18:23. These regions were called upper, because they were situated on the high table-land in the interior of Asia Minor; while Ephesus was in the low maritime regions, and called the low country.

Came to Ephesus. Agreeably to his promise, Ac 18:21.

And finding certain disciples. Certain persons who had been baptized into John's baptism, and who had embraced John's doctrine, that the Messiah was soon to appear, Ac 19:3,4. It is very clear that they had not yet heard that he had come, or that the Holy Ghost was given. They were evidently in the same situation as Apollos. See Barnes "Ac 18:25".

{d} "Apollos" 1 Co 3:5,6

{+} "certain disciples" "Some"

THE ACTS OF THE APOSTLES - Chapter 19 - Verse 2

Verse 2. Have ye received the Holy Ghost? Have ye received the extraordinary effusions and miraculous influences of the Holy Ghost Paul would not doubt that, if they had "believed," they had received the ordinary converting influences of the Holy Spirit—for it was one of his favourite doctrines, that the Holy Spirit renews the heart. But, besides this, the miraculous influences of the Spirit were conferred on most societies of believers. The power of speaking with tongues, or of working miracles, was imparted as an evidence of the presence of God, and of their acceptance with him, Ac 10:45, 46; 1 Co 15. It was natural for Paul to ask whether this evidence of the Divine favour had been granted to them.

Since ye believed. Since you embraced the doctrine of John, that the Messiah was soon to come.

We have not so much as heard, etc. This seems to be a very remarkable and strange answer. Yet we are to remember,

(1.) that these were mere disciples of John's doctrine, and that his preaching related particularly to the Messiah, and not to the Holy Ghost.

(2.) It does not even appear that they had heard that the Messiah had come, or had heard of Jesus of Nazareth, Ac 19:4,5.

(3.) It is not remarkable, therefore, that they had no clear conceptions of the character and operations of the Holy Ghost. Yet,

(4.) they were just in that state of mind, that they were willing to embrace the doctrine when it was proclaimed to them; thus showing that they were really under the influence of the Holy Spirit. God may often produce important changes in the hearts and lives of sinners, even where they have no clear and systematic views of religious doctrines. In all such cases, however, as in this, there will be readiness of heart to embrace the truth where it is made known.

{e} "not so" Ac 8:16; 1 Sa 3:7

{&} "Holy Ghost" 'Spirit given'

THE ACTS OF THE APOSTLES - Chapter 19 - Verse 3

Verse 3. Unto what. Unto what faith, or doctrine. What did you profess to believe when you were baptized.

Unto John's baptism. See Barnes "Ac 18:25".

{|} "Unto" "Into"

{f} "John's Baptism" Ac 18:25

THE ACTS OF THE APOSTLES - Chapter 19 - Verse 4

Verse 4. John verily baptized. John did indeed baptize.

With the baptism of repentance. Having special relation to repentance, or as a profession that they did repent of their sins. See Barnes "Mt 3:6".

Saying unto the people. The design of his coming was to turn the people from their sins, and to prepare them for the coming of the Messiah. He therefore directed their attention principally to him that was to come, Joh 1:15, 22-27.

That is, on Christ Jesus. These are the words of Paul, explaining what John taught. He taught them to believe in the Messiah, and that the Messiah was Jesus of Nazareth. The argument of Paul is, that it was highly proper for them now to profess publicly that Saviour to whom John had borne such explicit testimony. "Jesus is the Messiah for whom John came to prepare the way; and as you have embraced John's doctrine, you ought now publicly to acknowledge that Redeemer by baptism in his name."

{g} "John" Mt 3:11

{&} "verily" "indeed"

{h} "repentance" Joh 1:15,27,30

THE ACTS OF THE APOSTLES - Chapter 19 - Verse 5

Verse 5. When they heard this. When they heard what Paul had said respecting the nature of John's baptism.

They were baptized, etc. As there is no other instance in the New Testament of any persons having been rebaptized, it has been made a question by some critics whether it was done here; and they have supposed that all this is the narrative of Luke respecting what took place under the ministry of John; to wit, that he told them to believe on Christ Jesus, and then baptized them in his name. But this is a most forced construction; and it is evident that these persons were rebaptized by the direction of Paul. For,

(1.) this is the obvious interpretation of the passage—that which would strike all persons as correct, unless there were some previous theory to support.

(2.) It was not a matter of fact that John baptized in the name of Christ Jesus. His was the baptism of repentance; and there is not the slightest evidence that he ever used the name of Jesus in the form of baptism.

(3.) If this be the sense of the passage, that John baptized them in the name of Jesus, then this verse is a mere repetition of Ac 19:4—a tautology of which the sacred writers would not be guilty.

(4.) It is evident that the persons on whom Paul laid his hands, Ac 19:6, and those who were baptized, were the same. But these were the persons who heard Ac 19:5 what was said. The narrative is continuous, all parts of it cohering together as relating to a transaction that occurred at the same time. If the obvious interpretation of the passage be the true one, it follows that the baptism of John was not strictly Christian baptism. It was the baptism of repentance; a baptism designed to prepare the way for the introduction of the kingdom of the Messiah. It will not follow however, from this, that Christian baptism is now ever to be repeated. For this there is no warrant, no example in the New Testament. There is no command to repeat it, as in the case of the Lord's Supper; and the nature and design of the ordinance evidently supposes that it is to be performed but once. The disciples of John were rebaptized, not because baptism is designed to be repeated, but because they never had been, in fact, baptized in the manner prescribed by the Lord Jesus.

In the name of the Lord Jesus. See Barnes "Ac 2:38".

{|} "Unto" "into"

{i} "name of the Lord Jesus" 1 Co 1:13

THE ACTS OF THE APOSTLES - Chapter 19 - Verse 6

Verse 6. And when Paul had laid his hands, etc. See Barnes "Ac 2:17" See Barnes "Ac 11:27"

{k} "laid his hands" Ac 8:17

{++} "Holy Ghost" "Spirit"

{l} "them" Ac 2:4; 10:46

{m} "prophesied" 1 Co 14:1

THE ACTS OF THE APOSTLES - Chapter 19 - Verse 7

Verse 7. And all the men. The whole number.

THE ACTS OF THE APOSTLES - Chapter 19 - Verse 8

Verse 8. Persuading the things. Endeavouring to persuade them of the truth of what was affirmed respecting the kingdom of God.

{n} "disputing" Ac 18:19

{**} "persuading" "discoursing and stating"

{o} "the things concerning" Ac 28:23

THE ACTS OF THE APOSTLES - Chapter 19 - Verse 9

Verse 9. But when divers. When some were hardened.

Were hardened. When their hearts were hardened, and they became violently opposed to the gospel. When the truth made no impression on them. The word harden, as applied to the heart, is often used to denote insensibility and opposition to the gospel.

But spake evil of that way. Of the gospel—the way, path, or manner in which God saves men. See Ac 16:17; 18:26; Mt 7:13,14.

Separated the disciples. Removed them from the influence and society of those who were seeking to draw them away from the faith. This is often the best way to prevent the evil influence of others. Christians, if they wish to preserve their minds calm and peaceful; if they wish to avoid the agitations of conflict, and the temptations of those who would lead them astray, may often find it necessary to withdraw from their society, and should seek the fellowship of their Christian brethren.

Disputing daily. This is not a happy translation. The word used here—dialegomenov— does not of necessity denote disputation or contention, but is often used in a good sense of reasoning, Ac 17:2; Ac 18:4,19; 24:25; or of public preaching, Ac 20:7,9. It is used in this sense here, and denotes that Paul taught publicly, or reasoned on the subject of religion in this place.

In the school of one Tyrannus. Who this Tyrannus was, is not known. It is probable that he was a Jew, who was engaged in this employment, and who might not be unfavourable to Christians. In his school, or in the room which he occupied for teaching, Paul instructed the people when he was driven from the synagogue. Christians at that time had no churches, and they were obliged to assemble in any place where it might be convenient to conduct public worship.

{*} "divers" "Some"

{a} "hardened" Ro 11:7; Heb 3:13

{b} "evil" 2 Ti 1:15

{c} "that way" Ac 19:25

{d} "departed from" 1 Ti 6:5

{+} "disputing daily" "discoursing"

THE ACTS OF THE APOSTLES - Chapter 19 - Verse 10

Verse 10. This continued. This public instruction.

By the space, etc. For two whole years.

So that all. That is, the great mass of the people.

That dwelt in Asia. In that province of Asia Minor of which Ephesus was the principal city. The name Asia was used sometimes to denote that single province. See Barnes "Ac 2:9".

Ephesus was the capital; and there was, of course, a constant and large influx of people there for the purposes of commerce and worship.

Heard the word of the Lord Jesus. Heard the doctrine respecting the Lord Jesus.

{e} "space" Ac 20:31

{f} "Asia" Ac 20:18

{++} "Greeks" "Gentiles"

THE ACTS OF THE APOSTLES - Chapter 19 - Verse 11

Verse 11. Special Miracles. Miracles that were remarkable; that were not common, or that were very unusual, ou tav tucousav. This expression is classic Greek. Thus Longinus says of Moses, that he was no common man. ouc o tucwn anhr.

{|} "special" "signal"

{g} "miracles" Mr 16:20

THE ACTS OF THE APOSTLES - Chapter 19 - Verse 12

Verse 12. So that from his body. That is, these handkerchiefs which had been applied to his body, which he had used, or which he had touched. An instance somewhat similar to this occurs in the case of the woman who was healed by touching the hem of the Saviour's garment, Mt 9:20-22.

Unto the sick. The sick who were at a distance, and who were unable to go where he was. If it be asked why this was done, it may be observed,

(1.) that the working of miracles in that region would greatly contribute to the spread of the gospel.

(2.) We are not to suppose that there was any efficacy in the aprons thus brought, or in the mere fact that they had touched the body of Paul, any more than there was in the hem of the Saviour's garment which the woman touched, or in the clay which he made use of to open the eyes of the blind man, Joh 8:6.

(3.) In this instance the fact, that the miracles were wrought in this manner by garments which had touched his body, was a mere sign, or an evidence to the persons concerned, that it was done by the instrumentality of Paul, as the fact that the Saviour put his fingers into the ears of a deaf man, and spit and touched his tongue, Mr 7:33, was an evidence to those who saw it, that the power of healing came from him. The bearing of these aprons to the sick was, therefore, a mere sign, or evidence to all concerned, that miraculous power was given to Paul.

Handkerchiefs. The word used here—soudaria—is of Latin origin, and properly denotes a piece of linen with which sweat was wiped from the face; and then any piece of linen used for tying up, or containing anything, In Lu 19:20, it denotes the "napkin" in which the talent of the unprofitable servant was concealed; in Joh 11:44; 20:7, the "napkin" which was used to bind up the face of the dead, applied to Lazarus and to our Saviour.

Or aprons. Simikinyia. This also is a Latin word, and means, literally, a half-girdle—a piece of cloth which was girded round the waist to preserve the clothes of those who were engaged in any kind of work. The word aprons expresses the idea.

And the diseases departed. The sick were healed.

And the evil spirits. See Barnes "Mt 4:24".

It is evident that this power of working miracles would contribute greatly to Paul's success among the people.

{h} "handkerchiefs or aprons" Ac 5:15

THE ACTS OF THE APOSTLES - Chapter 19 - Verse 13

Verse 13. The vagabond Jews. Gr., Jews going about. periercomenwn. The word vagabond with us is now commonly used in a bad sense, to denote a vagrant; a man who has no home; an idle, worthless fellow. The word, however, properly means one wandering from place to place, without any settled habitation, from whatever cause it may be. Here it denotes those Jews who wandered from place to place, practicing exorcism.

Exorcists. Exorkistwn. This word properly denotes those who went about pretending to be able to expel evil spirits, or to cure diseases by charms, incantations, etc, The word is derived from orkov orkos, an oath, and from orkizw, to bind with an oath. It was applied in this sense, because those who pretended to be able to expel demons used the formula of an oath, or adjured them, to compel them to leave the possessed persons. Comp. Mt 12:27. They commonly used the name of God, or called on the demons in the name of God to leave the person. Here they used the name Jesus to command them to come out.

To call over them. To name, or to use his name as sufficient to expel the evil spirit.

The name of the Lord Jesus. The reasons why they attempted this were,

(1.) that Jesus had expelled many evil spirits; and,

(2.) that it was in his name that Paul had wrought his miracles. Perhaps they supposed there was some charm in this name to expel them.

We adjure you. We bind you by an oath; we command you as under the solemnity of an oath, Mr 5:7; 1 Th 5:27. It is a form of putting one under oath, 1 Ki 2:43; Ge 24:37; 2 Ki 11:4; Ne 13:25.

(Septuagint.) That this art was practised then, or attempted, is abundantly proved from Iraeneus, Origen, and Josephus. (Ant. b. viii. chap. 2, § 5.) See Doddridge. The common name which was used was the incommunicable name of God, JEHOVAH, by pronouncing which, in a peculiar way, it was pretended they had the power of expelling demons.

{&} "vagabond Jews" "Some of the travelling Jews"

{i} "took upon them to call" Mr 16:20; Lu 9:49

{k} "adjure by Jesus" Jos 6:25

THE ACTS OF THE APOSTLES - Chapter 19 - Verse 14

Verse 14. One Sceva. Sceva is a Greek name, but nothing more is known of him.

Chief of the priests. Arcierewv. This cannot mean that he was high priest among the Jews, as it is wholly improbable that his sons would be wandering exorcists. But it denotes that he was of the sacerdotal order. He was a Jewish chief priest; a priest of distinction, and that had held the office of a ruler. The word chief priest, in the New Testament, usually refers to men of the sacerdotal order, who were also rulers in the sanhedrim.

THE ACTS OF THE APOSTLES - Chapter 19 - Verse 15

Verse 15. Jesus I know. His power to cast out devils I know. Comp. Mt 8:29.

Paul I know. Paul's power to cast out devils, Ac 19:12.

But who are ye? What power have you over evil spirits? By what right do you attempt to expel them? The meaning is, "You belong neither to Jesus nor Paul; you are not of their party; and you have no right or authority to attempt to work miracles in the name of either."

THE ACTS OF THE APOSTLES - Chapter 19 - Verse 16

Verse 16. Leaped on them. Several such instances are recorded of the extraordinary power and rage of those who were possessed with evil spirits. Mr 5:3; 9:29; Lu 9:42.

{l} "leaped on them" Lu 8:29

THE ACTS OF THE APOSTLES - Chapter 19 - Verse 17

Verse 17. The name of the Lord Jesus was magnified. Acquired increasing honour. The transaction showed that the miracles performed in the name of the Lord Jesus, by Paul, were real, and were wrought in attestation of the truth of the doctrine which he taught. Impostors could not work such miracles; and they who pretended to be able to do it only exposed themselves to the rage of the evil spirits. It was thus shown that there was a real, vital difference between Paul and these impostors; and their failure only served to extend his reputation and the power of the gospel.

{a} "fear fell" Lu 1:65; Ac 2:43; 5:5,11

THE ACTS OF THE APOSTLES - Chapter 19 - Verse 18

Verse 18. Their deeds. Their actions; their evil course of life. Their deeds of iniquity in their former state. The direct reference here is to the magical arts which had been used, but the word may also be designed to denote iniquity in general. They who make a profession of religion will be willing to confess their transgressions. And no man can have evidence that he is truly renewed who is not willing to confess as well as to forsake his sins, Ro 10:10; Pr 28:13: "He that covereth his sins shall not prosper; but whoso confesseth and forsaketh them shall find mercy."

{b} "confessed" Mt 3:6 {*} "shewed" "declared"

THE ACTS OF THE APOSTLES - Chapter 19 - Verse 19

Verse 19. Curious arts. Arts or practices requiring skill, address, cunning. The word used here—perierga—denotes, properly, those things that require care or skill; and was thus applied to the arts of magic and jugglery, and sleight of hand, that were practised so extensively in eastern countries. That such arts were practised at Ephesus is well known. The Ephesian letters, by which incantations and charms were supposed to be produced, were much celebrated. They seem to have consisted of certain combinations of letters or words, which, by being pronounced with certain intonations of voice, were believed to be effectual in expelling diseases or evil spirits; or which, by being written on parchment and worn, were supposed to operate as amulets, or charms, to guard from evil spirits or from danger. Thus Plutarch (Sympos 7) says, "The magicians compel those who are possessed with a demon to recite and pronounce the Ephesian letters, in a certain order, by themselves." Thus Clemens Alex. (Strom. ii.) says, "Androcydes, a Pythagorean, says that the letters which are called Ephesian, and which are so celebrated, are symbols," etc. Erasmus says, (Adagg. Cent. 2,) that there were certain marks and magical words among the Ephesians, by using which they succeeded in every undertaking. Eustha. ad Homer. Odys. t, says, "that those letters were incantations which Croesus used when on the funeral pile, and which greatly befriended him." He adds, that in the war between the Milesians and Ephesians, the latter were thirteen times saved from ruin by the use of these letters. See Grotius and Kuinoel in loco.

Brought their books. Books which explained the arts; or which contained the magical forms and incantations—perhaps pieces of parchment, on which were written the letters which were to be used in the incantations and charms.

And burned them before all men. Publicly. Their arts and offences had been public, and they sought now to undo the evil, as much as lay in their power, as extensively as they had done it.

And they counted. The price was estimated. By whom this was done does not appear. Probably it was not done by those who had been engaged in this business, and who had suffered the loss, but by the people, who were amazed at the sacrifice, and who were astonished at their folly in thus destroying their own property.

Fifty thousand pieces of silver. What coin the word argurion— here translated silver denotes, it is impossible to tell; and consequently the precise value of this sacrifice cannot be ascertained. If it refers to the Jewish shekel, the sum would be 25,000 dollars, [or £5,420,] as the shekel was worth about half a dollar. If it refers to Grecian or Roman coin—which is much more probable, as this was a heathen country, where the Jewish coin would not probably be much used—the value would be much less. Probably, however, it refers to the Attic drachm, which was a silver coin worth about 9d. sterling; and then the value would be about 8,500 dollars, [or £1,875.] The precise value is not material. It was a large sum; and it is recorded to show that Christianity had power to induce men to forsake arts that were most lucrative, and to destroy the means of extending and perpetuating those arts, however valuable in a pecuniary point of view they might be. We are to remember, however, that this was not the intrinsic value of these books, but only their value as books of incantations. In themselves they might have been of very little worth. The universal prevalence of Christianity would make much that is now esteemed valuable property utterly worthless—as, e.g., all that is used in gambling, in fraud, in counterfeiting, in distilling ardent spirits for drink, in the slave-trade, and in attempts to impose on and defraud mankind. {++} "Counted" "Computed"

THE ACTS OF THE APOSTLES - Chapter 19 - Verse 20

Verse 20. So mightily. So powerfully. It had such efficacy and power in this wicked city. The power must have been mighty that would thus make them willing, not only to cease to practise imposition, but to give up all hopes of future gains, and to destroy their property. On this instructive narrative, we may remark,

(1.) that religion has power to break the hold of sinners on unjust and dishonest means of living.

(2.) That those who have been engaged in an unchristian and dishonourable practice, will abandon it when they become Christians.

(3.) That their abhorrence of their former course will be, and ought to be, expressed as publicly as was the offence.

(4.) That the evil practice will be abandoned at any sacrifice, however great. The only question will be, what is right; not, what will it cost. Property, in the view of a converted man, is nothing When compared with a good conscience.

(5.) This conduct of those who had used curious arts shows us what ought to be done by those who have been engaged in any evil course of life, and who are then converted. If their conduct was right—and who can doubt it?—it settles a great principle on which young converts should act. If a man has been engaged in the slave-trade, he will abandon it; and his duty will not be to sell his ship to one who he knows will continue the traffic. His property should be withdrawn from the business publicly, either by being destroyed, or by being converted to a useful purpose. If a man has been a distiller of ardent spirits as a drink, his duty will be to forsake his evil course. Nor will it be his duty to sell his distillery to one who will continue the business; but to withdraw his property from it publicly, either by destroying it, or converting it to some useful purpose. If a man has been engaged in traffic in ardent spirits, his duty is not to sell his stock to those who will continue the sale of the poison, but to withdraw it from public use; converting it to some useful purpose, if he can; if not, by destroying it. All that has ever been said by money- loving distillers, or vendors of ardent spirits, about the loss which they would sustain by abandoning the business, might have been said by these practitioners of curious arts in Ephesus. And if the excuses of rum-selling men are valid, their conduct was folly; and they should either have continued the business of practicing "curious arts," after they were converted, or have sold their "books" to those who would have continued it. For assuredly it was not worse to practise jugglery and fortune-telling than it is to destroy the bodies and souls of men by the traffic in ardent spirits. And yet how few men there are in Christian lands who practise on the principle of these honest, but comparatively unenlightened men at Ephesus!

{c} "grew the word" Ac 12:24

THE ACTS OF THE APOSTLES - Chapter 19 - Verse 21

Verse 21. After these things were ended. After the gospel was firmly established at Ephesus, so that his presence was no longer necessary.

Purposed in the spirit. Resolved in his mind.

When he had passed through Macedonia and Achaia. In these places he had founded flourishing churches. It is probable that his main object in this visit was to take up a collection for the poor saints at Jerusalem. See Barnes "Ro 15:25".

To go to Jerusalem. To bear the contribution of the Gentile churches to the poor and oppressed Christians in Judea.

I must also see Rome. See Barnes "Ro 15:24".

He did go to Rome, but he went in chains, as a prisoner.

{d} "After these things were ended" Ga 2:1

{e} "been there" Ro 15:23-28

THE ACTS OF THE APOSTLES - Chapter 19 - Verse 22

Verse 22. Timotheus. Timothy. He was a proper person to send there to visit the churches, as he had been there before with Paul, when they were established, Ac 16:3; 17:14.

And Erastus. Erastus was chamberlain of Corinth, (Ro 16:23,) or, more properly, the treasurer of the city, See Barnes "Ro 16:23" and he was, therefore, a very proper person to be sent with Timothy, for the purpose of making the collection for the poor at Jerusalem. Paul had wisdom enough to employ a man accustomed to monied transactions in making a collection. On this collection his heart was intent, and he afterwards went up with it to Jerusalem. 2 Co 8; 2 Co 9.

Stayed in Asia. At Ephesus.

For a season. How long is uncertain. He waited for a convenient opportunity to follow them; probably intending to do it as soon as they had fully prepared the way for the collection. See Paley's Horae Paulinae, p. 1. chap. ii.

{f} "Erastus" Ro 16:23

{|} "season" "Time"

THE ACTS OF THE APOSTLES - Chapter 19 - Verse 23

Verse 23. No small stir. No little excitement, disturbance, or tumult, taracov Comp. Ac 17:4,5.

About that way. Respecting the doctrines of Christianity which Paul preached. See Barnes "Ac 9:2; 18:26; 19:9".

{*} "stir" "disturbance"

{a} "about that" 2 Co 1:8; 6:9

{+} "way" "doctrine"

THE ACTS OF THE APOSTLES - Chapter 19 - Verse 24

Verse 24. A silversmith. The word used here denotes one who works in silver in any way, either in making money, in stamping silver, or in forming utensils of it. It is probable that the employment of this man was confined to the business here specified, that of making shrines—as his complaint Ac 19:26,27 implied, that destroying this would be sufficient to throw them all out of employment.

Silver shrines. naouv. Temples. The word shrine properly means a case, small chest, or box; particularly applied to a box in which sacred things are deposited. Hence we hear of the shrines for relics.—Webster. The word shrines here denotes small portable temples, or edifices, made of silver, so as to resemble the temple of Diana, and probably containing a silver image of the goddess. Such shrines would be purchased by devotees and by worshippers of the goddess, and by strangers, who would be desirous of possessing a representation of one of the seven wonders of the world. See Barnes "Ac 19:27".

The great number of persons that came to Ephesus for her worship would constitute an ample sale for productions of this kind, and make the manufacture a profitable employment. It is well known that pagans everywhere are accustomed to carry with them small images, or representations of their gods, as an amulet, or charm. The Romans had such images in all their houses, called Penates, or household gods. A similar thing is mentioned as early as the time of Laban, Ge 31:19) whose images Rachel had stolen and taken with her. Comp. Jud 17:5, "The man Micah had an house of gods;" 1 Sa 19:13; Hos 3:4. These images were usually enclosed in a box, case, or chest, made of wood, iron, or silver; and probably, as here, usually made to resemble the temple where the idol was worshipped.

Diana. This was a celebrated goddess of the heathen, and one of the twelve superior deities. In the heavens she was Luna, or Meni, (the moon;) on earth, Diana; and in hell, Hecate, She was sometimes represented with a crescent on her head, a bow in her hand, and dressed in a hunting-habit; at other times with a triple face, and with instruments of torture. She was commonly regarded as the goddess of hunting. She was also worshipped under the various names of Lucina, Proserpine, Trivia, etc. She was also represented with a great number of breasts, to denote her being the fountain of blessings, or as distributing her benefits to each in their proper station. She was worshipped in Egypt, Athens, Cilicia, and among heathen nations generally; but the most celebrated place of her worship was Ephesus—a city peculiarly dedicated to her.

To the craftsmen. To the labourers employed under Demetrius in the manufacture of shrines.

{++} "shrines" "Models of"

{b} "small gain" Ac 16:16,19

{&} "craftsmen" "workmen"

THE ACTS OF THE APOSTLES - Chapter 19 - Verse 25

Verse 25. With the workmen of like occupation. Those who were in his employ, and all others engaged in the same business. As they would be all affected in the same way, it was easy to produce an excitement among them all.

Sirs. Greek, Men.

By this craft. By this business, or occupation. This is our trade.

Our wealth. Greek, our acquisition; our property. We are dependent on it for a living. It does not mean that they were rich, but that they relied on this for a subsistence. That it was a lucrative business is apparent; but it is not affirmed that they were in fact rich.

{c} "called together" Re 18:11

{|} "craft" "Employment"

THE ACTS OF THE APOSTLES - Chapter 19 - Verse 26

Verse 26. Ye see and hear. You see at Ephesus; and you hear the same of other places.

Throughout all Asia. All Asia Minor; or perhaps the province of which Ephesus was the capital. See Barnes "Ac 2:9".

This Paul hath persuaded. We have here the noble testimony of a heathen to the zeal and success of the ministry of Paul. It is an acknowledgment that his labours had been most strikingly successful in turning the people from idolatry.

Saying that they be no gods, etc. See Barnes "Ac 14:14,15".

{*} "much people" "many"

{d} "that they be no gods" Ps 115:4; Isa 44:10-20

THE ACTS OF THE APOSTLES - Chapter 19 - Verse 27

Verse 27. So that not only, etc. The grounds of the charge which Demetrius made against Paul were two:—first, that the business of the craftsmen would be destroyed—usually the first thing that strikes the mind of a sinner who is influenced by self-interest alone; and second, that the worship of Diana would cease if Paul and his fellow-labourers were suffered to continue their efforts.

This our craft. This business in which we are engaged, and on which we are dependent. Greek, This part to merov which pertains to us,

To be set at nought. To be brought into contempt. It will become so much an object of ridicule and contempt that we shall have no further employment. Greek, "Is in danger of coming into refutation" eiv apelegmon. As that which is refuted by argument is deemed useless, so the word comes also to signify that which is useless, or which is an object of contempt or ridicule. We may here remark,

(1.) that the extensive prevalence of the Christian religion would destroy many kinds of business in which men now engage. It would put an end to all that now ministers to the pride, vanity, luxury, vice, and ambition of men. Let religion prevail, and wars would cease, and all the preparations for war which now employ so many hearts and hands would be useless. Let religion prevail, and temperance would prevail also; and consequently all the capital and labour now employed in distilling and vending ardent spirits would be withdrawn, and the business be broken up. Let religion prevail, and luxury ceases, and the arts which minister to licentiousness would be useless. Let Christianity prevail, and all that goes now to minister to idolatry, and the corrupt passions of men, would be destroyed. No small part of the talent, also, that is now worse than wasted in corrupting others by ballads and songs, by fiction and licentious tales, would be withdrawn. A vast amount of capital and talent would thus be at once set at liberty, to be employed in nobler and better purposes.

(2.) The effect of religion is often to bring the employments of men into shame and contempt. A revival of religion often makes the business of distilling an object of abhorrence. It pours shame on those who are engaged in ministering to the vices and luxuries of the world. Religion reveals the evil of such a course of life, and those vices are banished by the mere prevalence of better principles. Yet,

(3.)the talent and capital thus disengaged is not rendered useless. It may be directed to other channels and other employments. Religion does not make men idle. It devotes talents to useful employments, and opens fields in which all may toil usefully to themselves and to their fellow-men. If all the capital, and genius, and learning which are now wasted, and worse than wasted, were to be at once withdrawn from their present pursuits, they might be profitably employed. There is not now a useless man who might not be useful; there is not a farthing wasted which might not be employed to advantage in the great work of making the world better and happier.

But also that the temple of the great goddess Diana should be despised. This temple, so celebrated, was regarded as one of the seven wonders of the world. It was two hundred and twenty years in building, before it was brought to perfection. It was built at the expense of all Asia Minor. The original object of worship among the Ephesians was a small statue of Diana, of elm or ebony, made by one Canitias, though commonly believed in those days to have been sent down from heaven by Jupiter. It was merely an Egyptian hieroglyphic with many breasts, representing the goddess of Nature—under which idea Diana was probably worshipped at Ephesus, As the original figure became decayed by age, it was propped up by two rods of iron like spits, which were carefully copied in the image which was afterwards made in imitation of the first. A temple, most magnificent in structure, was built to contain the image of Diana, which appears to have been several times built and rebuilt. The first is said to have been completed in the reign of Servius Tullius, at least 570 years before Christ. Another temple is mentioned as having been designed by Ctesiphon, 540 years before the Christian era, and which was completed by Daphnis of Miletus, and a citizen of Ephesus. This temple was partially destroyed by fire on the very day on which Socrates was poisoned, 400 years B.C., and again 356 years B.C., by the philosopher Herostratus, on the day on which Alexander the Great was born. He confessed, on being put to the torture, that the only motive which he had was to immortalize his name. The four walls and a few columns only escaped the flames. The temple was repaired, and restored to more than its former magnificence, in which, says Pliny, (Lib. xxxvi, c. 14,) 220 ]rears were required to bring it to completion. It was 425 feet in length, 220 in breadth, and was supported by 127 pillars of Parian marble, each of which was sixty feet high. These pillars were furnished by as many princes, and thirty-six of them were curiously carved, and the rest were finely polished. Each pillar, it is supposed, with its base, contained 150 tons of marble. The doors and panelling were made of cypress wood, the roof of cedar, and the interior was rendered splendid by decorations of gold, and by the finest productions of ancient artists. This celebrated edifice, after suffering various partial demolitions, was finally burnt by the Goths, in their third naval invasion, A.D. 260. Travellers are now left to conjecture where its site was. Amidst the confused ruins of ancient Ephesus, it is now impossible to tell where was this celebrated temple, once one of the wonders of the world. "So passes away the glory of this world." See Edinburgh Ency., article Ephesus; also Anacharsis' Travels, vol. vi. p. 188; Ancient Universal History, vol. vii. p. 416; and Pococke's Travels. And her magnificence. Her majesty and glory; i.e., the splendour of her temple and her worship.

Whom all Asia. All Asia Minor.

And the world. Other parts of the world. The temple had been built by contributions from a great number of princes; and doubtless multitudes from all parts of the earth came to Ephesus to pay their homage to Diana.

{e} "should be despised" Zep 2:11

{a} "world worshippeth" 1 Jo 5:19; Re 13:8

THE ACTS OF THE APOSTLES - Chapter 19 - Verse 28

Verse 28. Were full of wrath. Were greatly enraged—probably at the prospect of losing their gains.

Great is Diana, etc. The term great was often applied by the Greeks to Diana. Thus in Xenophon (Ephes. i.) he says, "I adjure you by your own goddess, the great (thn megalhn) Diana of the Ephesians." The design of this clamour was doubtless to produce a persecution against Paul; and thus to secure a continuance of their employment. Often, when men have no arguments, they raise a clamour; when their employments are in danger of being ruined, they are filled with rage. We may learn, also, that when men's pecuniary interests are affected, they often show great zeal for religion, and expect by clamour in behalf of some doctrine, to maintain their own interest, and to secure their own gains.

{b} "full of wrath, and cried out" Jer 50:38

THE ACTS OF THE APOSTLES - Chapter 19 - Verse 29

Verse 29. Confusion. Tumult; disorder.

Gaius. He had lived at Corinth, and had kindly entertained Paul at his house, 1 Co 1:14; Ro 16:23.

Aristarchus. He attended Paul to Rome, and was there a prisoner with him, Col 4:10.

With one accord. Tumultuously; or with one mind, or purpose.

Into the theatre. The theatres of the Greeks were not only places for public exhibitions, but also for holding assemblies, and often for courts, elections, etc. The people, therefore, naturally rushed there, as being a suitable place to decide this matter.

{c} "Gaius" Ro 16:23

{d} "Aristarchus" Col 4:10

THE ACTS OF THE APOSTLES - Chapter 19 - Verse 30

Verse 30. Would have entered in unto the people. Probably to have addressed them, and to defend his own cause.

THE ACTS OF THE APOSTLES - Chapter 19 - Verse 31

Verse 31. Certain of the chief of Asia. twn asiarcwn. Of the Asiarchs. These were persons who presided over sacred things, and over the public games. It was their business to see that the proper services of religion were observed, and that proper honour was rendered to the Roman emperor in the public festivals, at the games, etc. They were annually elected, and their election was confirmed at Rome before it was valid. They held a common council at the principal city within their province, as at Ephesus, Smyrna, Sardis, etc., to consult and deliberate about the interests committed to their charge in their various provinces.—Kuinoel and Schleusner. Probably they were assembled on such an occasion now; and during their remaining there they had heard Paul preach, and were friendly to his views and doctrines.

Which were his friends. It does not appear from this that they were Christian converts; but they probably had feelings of respect towards him, and were disposed to defend him and his cause. Perhaps, also, there might have existed a present acquaintance and attachment.

Would not adventure. Would not risk his life in the tumult, and under the excited feelings of the multitude.

{*} "chief" "chief magistrates"

{e} "desiring him" Ac 21:12

THE ACTS OF THE APOSTLES - Chapter 19 - Verse 32

Verse 32. Some therefore cried one thing, etc. This is an admirable description of a mob, assembled for what purpose they knew not; but agitated by passions, and strifes, and tumults.

And the more part knew not, etc. The greater part did not know. They had been drawn together by the noise and excitement; but a small part would know the real cause of the commotion. This is usually the case in tumultuous meetings.

{f} "Some therefore" Ac 21:34

{++} "more part" "Greater"

THE ACTS OF THE APOSTLES - Chapter 19 - Verse 33

Verse 33. And they drew Alexander. Who this Alexander was, is not known. Grotius supposes that it was "Alexander the coppersmith," who had in some way done Paul much harm, 2 Ti 4:14; and whom, with Philetas, Paul had excommunicated. He supposes that it was a device of the Jews to put forward one who had been of the Christian party, in order to accuse Paul, and to attempt to cast the odium of the tumult on him. But it is not clear that the Alexander whom Paul had excommunicated was the person concerned in this transaction. All that appears in this narrative is, that Alexander was one who was known to be a Jew; and who wished to defend the Jews from being regarded as the authors of this tumult. It would be supposed by the heathen that the Christians were only a sect of the Jews; and the Jews wished doubtless to show that they had not been concerned in giving occasion to this tumult, but that it was to be traced wholly to Paul and his friends.

The Jews putting him forward. That he might have a convenient opportunity to speak to the people.

Would have made his defence. Our translation, by the phrase "his defence," would seem to imply that he was personally accused. But it was not so. The Greek is simply, "was about to apologize to the people" that is, to make a defence, not of himself particularly, but of the Jews in general. The translation should have been "a defence."

{g} "Alexander" 1 Ti 1:20

THE ACTS OF THE APOSTLES - Chapter 19 - Verse 34

Verse 34. But when they knew. When they perceived or ascertained.

That he was a Jew. There was a general prejudice against the Jews. They were disposed to charge the whole difficulty on Jews— esteeming Christians to be but a sect of the Jews. They were, therefore, indignant and excited, and indiscriminate in their wrath, and unwilling to listen to any defence.

With one voice. Unitedly; in one continued shout and clamour.

About the space of two hours. The day, from sunrise to sunset, among the Greeks and Romans, was divided into twelve equal parts, Joh 11:9. An hour, therefore, did not differ materially from an hour with us. It is not at all improbable that the tumult would continue for so long a time, before it would be possible to allay the excitement.

Cried out, etc. This they at first did to silence Alexander. The excitement, however, was continued in order to evince their attachment to Diana, as would be natural in an excited and tumultuous mob of debased heathen worshippers.

THE ACTS OF THE APOSTLES - Chapter 19 - Verse 35

Verse 35. And when the town-clerk. o grammateuv. The scribe; the secretary. The word is often used in the New Testament, and is commonly translated scribe, and is applied to public notaries in the synagogues; to clerks, and to those who transcribed books, and hence to men skilled in the law or any kind of learning. Compare 2 Sa 8:17; 2 Ki 12:11; Ezr 7:6,11,12; Mt 5:20; 12:38; 13:52; 15:1; 23:34

1 Co 1:20. It is, however, nowhere else applied to a heathen magistrate. It probably denoted a recorder; or a transcriber of the laws; or a chancellor.—Kuinoel; Doddridge. This officer had a seat in their deliberative assemblies; and on him it seems to have devolved to keep the peace. The Syriac, "Prince of the city." The Vulgate and Arabic, "Scribe."

Had appeased the people. katasteilav. Having restrained, quieted, tranquillized, so as to be able to address them.

What man is there. Who is there that can deny this? It is universally known and admitted. This is the language of strong confidence, of reproof, and of indignation. It implied, that the worship of Diana was so well established, that there was no danger that it could be destroyed by a few Jews; and he therefore reproved them for what he deemed their unreasonable alarms. But he little knew the power of that religion which had been the innocent cause of all this tumult; nor that, at no very distant period, this then despised religion would overturn, not only the worship of Diana at Ephesus, but the splendid idolatry of the mighty Roman empire.

Is a worshipper. Newkoron. Margin, Temple-keeper. The word here used does not occur elsewhere in the New Testament. It is derived from newv for naov, a temple, and korew, to sweep, to cleanse. But, among the ancients, the office of keeping their temples was by no means as humble as that of sexton is with us. It was esteemed to be an office of honour and dignity to have charge of the temples of the gods, and to keep them in order. The name was also given to the cities that were regarded as the peculiar patrons or worshippers of certain gods and goddesses. They esteemed it an honour to be regarded as the peculiar keepers of their temples and images; and as having adopted them as their tutelar divinities. Such was Ephesus in regard to Diana. It was esteemed a high honour that the city was known, and everywhere regarded as being intrustedSchleusner on this word.

And of the image. A special guardian of the image, or statue of Diana.

Which fell down, etc. Which was feigned or believed to have been sent down from heaven. Of what this image was made is not known. Pliny says, (Hist. Nat. xvi. 79,) that it was made of a vine. Mucian (on Pliny) says, that the image was never changed, though the temple had been seven times rebuilt. It is probable that the image was so ancient that the maker of it was unknown, and it was therefore feigned to have fallen from heaven. It was for the interest of the priests to keep up this impression. Many cities pretended to have been favoured in a similar manner with images or statues of the gods, sent directly from heaven. The safety of Troy was supposed to depend on the Palladium, or image of Pallas Minerva, which was believed to have fallen from heaven. Numa pretended that the ancilia, or sacred shields, had descended from heaven. Thus Herodian expressly affirms, that "the Phenicians had no statue of the sun polished by the hand, but only a certain large stone, circular below, and terminated acutely above in the figure of a cone, of a black colour, and that they believe it to have fallen from heaven." It has been supposed that this image at Ephesus was merely a conical or pyramidal stone which fell from the clouds—a meteorite —and that it was regarded with superstitious reverence, as having been sent from heaven. See the Edinburgh Ency., article Meteorites.

From Jupiter. See Barnes "Ac 14:12".

{a} "men of Ephesus" Eph 2:12

{1} "is a worshipper" "temple keeper"

THE ACTS OF THE APOSTLES - Chapter 19 - Verse 36

Verse 36. Seeing then, etc. Since this is established and admitted. Since no one can call in question the zeal of the Ephesians on this subject, or doubt the sincerity of their belief. And since there can be no danger that this well-established worship is to be destroyed by the efforts of a few evil-disposed Jews, there is no occasion for this tumult.

Be quiet. Be appeased. The same Greek word which is used in Ac 19:35, "had appeased the people."

To do nothing rashly. To do nothing in a heated, inconsiderate manner. There is no occasion for tumult and riot. The whole difficulty can be settled in perfect consistency with the maintenance of order.

{b} "do nothing rashly" Pr 14:29

THE ACTS OF THE APOSTLES - Chapter 19 - Verse 37

Verse 37. For ye, etc. Demetrius and his friends. The blame was to be traced to them.

Which are neither robbers of churches. The word churches we now apply to edifices reared for purposes of Christian worship. As no such churches had then been built, this translation is unhappy, and is not at all demanded by the original. The Greek word—ierosulouv—is applied properly to those who commit sacrilege, who plunder temples of their sacred things. The meaning here is, that Paul and his companions had not been guilty of robbing the temple of Diana, or any other temple. The charge of sacrilege could not be brought against them. Though they had preached against idols and idol worship, yet they had offered no violence to the temples of idolaters, nor had they attempted to strip them of the sacred utensils employed in their service. What they had done, they had done peaceably.

Nor yet blasphemers of your goddess. They had not used harsh or reproachful language of Diana. This had not been charged on them, nor is there the least evidence that they had done it. They had opposed idolatry; had reasoned against it; and had endeavoured to turn the people from it. But there is not the least evidence that they had ever done it in harsh or reproachful language. And it shows that men should employ reason, and not harsh or reproachful language against any pervading evil; and that the way to remove it is to enlighten the minds of men, and to convince them of the error of their ways. Men gain nothing by bitter and reviling words; and it is much to obtain the testimony of even the enemies of religion—as Paul did of the chancellor of Ephesus—that no such words had been used in describing their crimes and follies.

{c} "neither robbers of churches" Ac 25:8

{*} "churches" "temples"

THE ACTS OF THE APOSTLES - Chapter 19 - Verse 38

Verse 38. Have a matter against any man. Have a complaint of injury; if injustice has been done them by any one.

The law is open. See the margin. agoraioi agontai, i.e. hmerai. There are court days; days which are open, or appointed for judicial trials, where such matters can be determined in a proper manner. Perhaps the courts were then held, and the matter might be immediately determined.

And there are deputies. Roman proconsuls. See Barnes "Ac 13:7".

The cause might be brought before them with the certainty that it might be heard and decided. The Syriac reads this in the singular number—"Lo, the proconsul is in the city."

Let them implead one another. Let them accuse each other in the court; i.e., let them defend their own cause, and arraign one another. The laws are equal, and impartial justice will be done.

{+} "craftsmen" "workmen"

{2} "the law is open" "the court days are kept"

{++} "implead" "summon"

THE ACTS OF THE APOSTLES - Chapter 19 - Verse 39

Verse 39. But if ye enquire. If you seek to determine any other matters than that pertaining to the alleged wrong which Demetrius has suffered in his business.

Other matters. Anything respecting public affairs; anything pertaining to the government and the worship of Diana.

In a lawful assembly. In an assembly convened, not by tumult and riot, but in conformity to law. This was a tumultuous assemblage, and it was proper in the public officer to demand that they should disperse; and that, if there were any public grievances to be remedied, it should be done in an assembly properly convened. It may be remarked here, that the original word rendered assembly, is that which is usually in the New Testament rendered church. Ekklhsia. It is properly rendered by the word assembly—not denoting here a mixed or tumultuous assemblage, but one convened in the legal manner. The proper meaning of the word is, that which is called out. The church, the Christian assembly of the faithful, is made up of those who are called out from the world.

{3} "lawful assembly" "ordinary"

THE ACTS OF THE APOSTLES - Chapter 19 - Verse 40

Verse 40. To be called in question. By the government; by the Roman authority. Such a tumult, continued for so long a time, would be likely to attract the attention of the magistrates, and expose them to their displeasure. Popular commotions were justly dreaded by the Roman government; and such an assembly as this, convened without any good cause, would not escape their notice. There was a Roman law which made it capital for any one to be engaged in promoting a riot. Qui caetum, et concursum fecerit, capite puniatur: "He who raises a mob, let him be punished with death."

THE ACTS OF THE APOSTLES - Chapter 19 - Verse 41

Verse 41. Dismissed the assembly. thn ekklhsian. The word usually translated church. Here it is applied to the irregular and tumultuous assemblage which had convened in a riotous manner.

{d} "assembly" 2 Co 1:8-10.

THE ACTS OF THE APOSTLES - Chapter 20

THE ACTS OF THE APOSTLES - Chapter 20 - Verse 1

Verse 1. The uproar. The tumult excited by Demetrius and the workmen. After it had been quieted by the town-clerk, Ac 19:40,40.

Embraced them. Saluted them; gave them parting expressions of kindness. Comp. See Barnes "Lu 7:45; Ro 16:16; 1 Co 16:20 2 Co 13:12; 1 Th 5:26; 1 Pe 5:14. The Syriac translates this, "Paul called the disciples, and consoled them, and kissed them."

To go into Macedonia. On his way to Jerusalem, agreeably to his purpose—recorded in Ac 19:21.

{a} "uproar was ceased" Ac 19:40

{b} "go into Macedonia" 1 Co 16:5; 1 Ti 1:3

THE ACTS OF THE APOSTLES - Chapter 20 - Verse 2

Verse 2. Over those parts. The parts of country in and near Macedonia. He probably went to Macedonia by Troas, where he expected to find Titus, 2 Co 2:12; but not finding him there, he went by himself to Philippi, Thessalonica, etc., and then returned to Greece Proper.

Into Greece. Into Greece Proper, of which Athens was the capital. While in Macedonia, he had great anxiety and trouble, but was at length comforted by the coming of Titus, who brought him intelligence of the liberal disposition of the churches of Greece in regard to the collection for the poor saints at Jerusalem, 2 Co 7:5-7. It is probable that the Second Epistle to the Corinthians was written during this time in Macedonia, and sent to them by Titus. See Note of Doddridge.

{c} "exhortation" 1 Th 2:3,11

THE ACTS OF THE APOSTLES - Chapter 20 - Verse 3

Verse 3. And there abode. Why he remained here is unknown. It is probable, that while in Greece he wrote the Epistle to the Romans. Comp. Ro 15:25-27.

Laid wait. There was a design formed against him by the Jews, which they sought to execute. Why they formed this purpose, the historian has not informed us.

As he was about to sail. It would seem from this, that the design of the Jews was to attack the ship in which he was about, to sail, or to arrest him on ship-board. This fact determined him to take a much more circuitous route by land, so that the churches Of Macedonia were favoured with another visit from him.

Into Syria. On his way to Jerusalem.

He purposed, etc. He resolved to avoid the snare which they had laid for him, and to return by the same way in which he had come into Greece.

{d} "wait" Ac 23:12; 25:3; 2 Co 11:26

{*} "purposed" "determined"

THE ACTS OF THE APOSTLES - Chapter 20 - Verse 4

Verse 4. And there accompanied him. It was usual for some of the disciples to attend the apostles in their journeys.

Into Asia. It is not meant that they attended him from Greece through Macedonia; but that they went with him to Asia, having gone before him, and joined him at Troas.

Sopater of Berea. Perhaps the same person who, in Ro 16:21, is called Sosipater, and who is there said to have been a kinsman of Paul.

Aristarthus, Ac 19:29.

Gaius of Derbe. See Barnes "Ac 19:29".

Tychicus. This man was high in the confidence and affection of Paul. In Eph 6:21,22, he styles him "a beloved brother, and faithful minister in the Lord."

And Trophimus. Trophimus was from Ephesus, Ac 20:29. When Paul wrote his Second Epistle to Timothy, he was at Mileturn, sick, 2 Ti 4:20.

{e} "Aristarchus" Ac 19:29

{f} "Timotheus" Ac 16:1

{g} "Tychius" Eph 6:21

{h}"Trophimus" Ac 21:29; 2 Ti 4:20

THE ACTS OF THE APOSTLES - Chapter 20 - Verse 5

Verse 5. These going before. Going before Paul and Luke. Dr. Doddridge supposes that only Tychicus and Trophimus went before the others. Perhaps the Greek most naturally demands this interpretation.

Tarried for us. The word "us" here shows that Luke had again joined Paul as his companion. In Ac 16:12, it appears that Luke was in Philippi, in the house of Lydia. Why he remained there, or why he did not attend Paul in his journey to Athens, Corinth, Ephesus, etc., is not known. It is evident, however, that he here joined him again.

At Troas. See Barnes "Ac 16:8".

{++} "tarried" "waited"

THE ACTS OF THE APOSTLES - Chapter 20 - Verse 6

Verse 6. After the days of unleavened bread. After the seven days of the passover, during which they ate only unleavened bread. See Ex 12.

In five days. They crossed the AEgean Sea. Paul, when he crossed it on a former occasion, did it in two days, Ac 16:11,12; but the navigation of the sea is uncertain, and they were now probably hindered by contrary winds.

{i} "unleavened bread" Ex 23:15

{k} "Troas" 2 Ti 4:13

THE ACTS OF THE APOSTLES - Chapter 20 - Verse 7

Verse 7. And upon the first day of the week. Showing thus that this day was then observed buy Christians as holy time. Comp. 1 Co 16:2; Re 1:10.

To break bread. Evidently to celebrate the Lord's Supper. Comp. Ac 2:46. So the Syriac understands it, by translating it, "to break the Eucharist," i.e. the eucharistic bread. It is probable that the apostles and early Christians celebrated the Lord's Supper on every Lord's-day.

And continued his speech until midnight. The discourse of Paul continued until the breaking of day, Ac 20:11. But it was interrupted about midnight by the accident that occurred to Eutychus. The fact that Paul was about to leave them on the next day, probably to see them no more, was the principal reason why his discourse was so long continued. We are not to suppose, however, that it was one continued or set discourse. No small part of the time might have been passed in hearing and answering questions, though Paul was the chief speaker. The case proves that such seasons of extraordinary devotion may, in peculiar circumstances, be proper. Occasions may arise where it will be proper for Christians to spend a much longer time than usual in public worship. It is evident, however, that such seasons do not often occur.

{l} "first day" 1 Co 16:2; Re 1:10

{m} "break bread" Ac 2:42,46; 1 Co 10:16; 11:20-34

{++} "speech" "discourse"

THE ACTS OF THE APOSTLES - Chapter 20 - Verse 8

Verse 8. And there were many lights. Why this circumstance is mentioned is not apparent. It, however, meets one of the slanders of the early enemies of Christianity, that Christians in their assemblies were accustomed to extinguish all the lights, and to commit every kind of abomination. Perhaps the mention of many lights here is designed to intimate that it was a place of public worship, as not only the Jews, but the Gentiles were accustomed to have many lights burning in such places.

In the upper chamber. See Barnes "Ac 1:13".

{&} "many lights" "lamps"

{n} "upper chamber" Ac 1:13

{|} "upper" "room"

{+} "together" "Assembled"

THE ACTS OF THE APOSTLES - Chapter 20 - Verse 9

Verse 9. And there sat in a window. The window was left open, probably to avoid the malice of their enemies, who might be disposed otherwise to charge them with holding their assemblies in darkness for purposes of iniquity. The window was a mere opening in the wall to let in light, as there was no glass known at that time; and as the shutters of the window were not closed, there was nothing to prevent Eutychus from falling down.

The third loft. The third story.

And was taken up dead. Some have supposed that he was merely stunned with the fall, and that he was still alive. But the obvious and therefore the safest interpretation is, that he was actually killed by the fall, and was miraculously restored to life. This is an instance of sleeping in public worship that has some apology. The late hour of the night, and the length of the services, were the excuse. But, though the thing is often done now, yet how seldom is a sleeper in a church furnished with an excuse for it. No practice is more shameful, disrespectful, and abominable, than that so common of sleeping in the house of God.

THE ACTS OF THE APOSTLES - Chapter 20 - Verse 10

Verse 10. And fell on him, etc. Probably stretching himself on him as Elisha did on the Shunammite's son, 2 Ki 4:33-35. It was an act of tenderness and compassion, evincing a strong desire to restore him to life.

Trouble not yourselves. They would doubtless be thrown into great consternation by such an event. Paul therefore endeavoured to compose their minds by the assurance that he would live.

For his life is in him. He is restored to life. This has all the appearance of having been a miracle. Life was restored to him as Paul spoke.

{o} "fell on him" 1 Ki 17:21; 2 Ki 4:34

THE ACTS OF THE APOSTLES - Chapter 20 - Verse 11

Verse 11. Come up again. To the upper room, Ac 20:8.

And had broken bread, and eaten, Had taken refreshment. As this is spoken of Paul only, it is evidently distinguished from the celebration of the Lord's Supper.

THE ACTS OF THE APOSTLES - Chapter 20 - Verse 12

Verse 12. Not a little comforted. By the fact that he was alive; perhaps also strengthened by the evidence that a miracle had been wrought.

THE ACTS OF THE APOSTLES - Chapter 20 - Verse 13

Verse 13. Sailed unto Assos. There were several cities of this name. One was in Lycia; one in the territory of Eolis; one in Mysia; one in Lydia; and another in Epirus. The latter is the one intended here. It was between Troas and Mitylene. The distance to it from Troas by sea was much greater than by land, and accordingly Paul chose to go to it on foot.

Minding himself. Choosing or preferring to go on foot. Most of his journeys were probably performed in this way.

{*} "afoot" "Intending himself to go by land"

THE ACTS OF THE APOSTLES - Chapter 20 - Verse 14

Verse 14. Came to Mitylene. This was the capital of the island of Lesbos. It was distinguished by the beauty of its situation, and the splendour and magnificence of its edifices. The island on which it stood, Lesbos, was one of the largest in the AEgean Sea, and the seventh in the Mediterranean. It is a few miles distant from the coast of Aeolia, and is about one hundred and sixty-eight miles in circumference. The name of the city now is Castro.

THE ACTS OF THE APOSTLES - Chapter 20 - Verse 15

Verse 15. Over against. Opposite to. Into the neighborhood of, or near to it.

Chios, called also Coos, an island in the Archipelago, between Lesbos and Samos. It is on the coast of Asia Minor, and is now called Scio. It will long be remembered now as the seat of a dreadful massacre of almost all its inhabitants by the Turks in 1823.

At Samos. This was also an island of the Archipelago, lying off the coast of Lydia, from which it is separated by a narrow strait. These islands were celebrated among the ancients for their extraordinary wines.

Trogyllium. This was the name of a town and promontory of Ionia in Asia Minor, between Ephesus and the mouth of the river Meander, opposite to Samos. The promontory is a spur of Mount Mycale.

Miletus. Called also Miletum. It was a city and seaport, and the ancient capital of Ionia. It was originally composed of a colony of Cretians. It became extremely powerful, and sent out colonies to a great number of cities on the Euxine Sea. It was distinguished for a magnificent temple dedicated to Apollo. It is now called, by the Turks, Melas. It was the birthplace of Thales, one of the seven wise men of Greece. It was about forty or fifty miles from Ephesus.

{+} "tarried" "remained"

THE ACTS OF THE APOSTLES - Chapter 20 - Verse 16

Verse 16. To sail by Ephesus. The word by in our translation is ambiguous. We say to go by a place, meaning either to take it in our way, to go to it, or to go past it. Here it means the latter. He intended to sail past Ephesus, without going to it.

For he hasted, etc. Had he gone to Ephesus, he would probably have been so delayed in his journey that he could not reach Jerusalem at the time of Pentecost.

The day of Pentecost. See Barnes "Ac 2:1".

{b} "be at Jerusalem" Ac 18:21; 24:17

{c} "Pentecost" Ac 2:1

THE ACTS OF THE APOSTLES - Chapter 20 - Verse 17

Verse 17. He sent to Ephesus. Perhaps a distance of forty miles.

The elders of the church. Who had been appointed while he was there to take charge of the church. See Barnes "Ac 15:2".

THE ACTS OF THE APOSTLES - Chapter 20 - Verse 18

Verse 18. And when they were come to him. The discourse which follows is one of the most tender, affectionate, and eloquent, which is anywhere to be found. It is strikingly descriptive of the apostle's manner of life while with them; evinces his deep concern for their welfare; is full of tender and kind admonition; expresses the firm purpose of his soul to live to the glory of God, and his expectation to be persecuted still; and is a most affectionate and solemn farewell. No man can read it without being convinced that it came from a heart full of love and kindness; and that it evinces a great and noble purpose to be entirely employed in one great aim and object —the promotion of the glory of God, in the face of danger and of death.

Ye know. From your own observation. He had been with them three years, and could make this solemn appeal to themselves, that he had led a faithful and devoted life. How happy is it when a minister can thus appeal to those with whom he has laboured, in proof of his own sincerity and fidelity! How comforting to himself, and how full of demonstration to a surrounding world, of the truth and power of the gospel which is preached! We may further remark, that this appeal furnishes strong proof of the purity and holiness of Paul's life. The elders at Ephesus must have had abundant opportunity to know him. They had seen him, and heard him publicly, and in their private dwellings. A man does not make such an appeal unless he has a consciousness of integrity, nor unless there is conclusive proof of his integrity. It is strong evidence of the holiness of the character of the apostles, and proof that they were not impostors, that they could thus appeal with the utmost assurance to those who had every opportunity of knowing them.

From the first day. He was with them three years, Ac 20:31.

Into Asia. Asia Minor. They would probably know, not only how he had demeaned himself while with them, but also how he had conducted [himself] in other places near them.

After what manner I have been with you. How I have lived and acted. What has been my manner of life. What had been his mode of life, he specifies in the following verses.

At all seasons. At all times.

{d} "first day" Ac 19:1,10

{++} "seasons" "The whole team"

THE ACTS OF THE APOSTLES - Chapter 20 - Verse 19

Verse 19. Serving the Lord. In the discharge of the appropriate duties of his apostolic office, and in private life. To discharge aright our duties in any vocation is serving the Lord. Religion is often represented in the Bible as a service rendered to the Lord.

With all humility. Without arrogance, pride, or a spirit of dictation; without a desire to "lord it over God's heritage;" without being elated with the authority of the apostolic office, the variety of the miracles which he was enabled to perform, or the success which attended his labours. What an admirable model for all who are in the ministry, for all who are endowed with talents and learning, and for all who meet with remarkable success in their work. The proper effect of such success, and of such talent, will be to produce true humility. Eminent success in the work of the ministry tends to produce lowliness and humbleness of mind; and the greatest endowments are usually connected with the most simple and childlike humility.

And with many tears. Paul not unfrequently gives evidence of the tenderness of his heart, and his regard for the souls of men, and his deep solicitude for the salvation of sinners, Ac 20:31; Php 3:18; 2 Co 2:4. The particular thing, however, here specified as producing weeping, was the opposition of the Jews. But it cannot be supposed that those tears were shed from an apprehension of personal danger. It was rather because the opposition of the Jews impeded his work, and retarded his progress in winning souls to Christ. A minister of the gospel will

(1.) feel, and deeply feel, for the salvation of his people. He will weep over their condition when he sees them going astray, and in danger of perishing, He will

(2.) be especially affected with opposition, because it will retard his work, and prevent the progress and the triumph of the gospel. It is not because it is a personal concern, but because it is the cause of his Master.

And temptations. Trials, arising from their opposition. We use the word temptation, in a more limited sense, to denote inducements offered to one to lead him into sin. The word in the Scriptures most commonly denotes trials of any kind.

Which befell me. Which happened to me; which I encountered.

By the lying in wait, etc. By their snares and plans were designed to blast his reputation, and to destroy his usefulness.

{e} "humility" 1 Co 15:9,10

{f} "many tears" Php 3:18

{g} "temptations" 2 Co 4:8-11

{&} "temptations" "trials"

THE ACTS OF THE APOSTLES - Chapter 20 - Verse 20

Verse 20. I kept back nothing, etc. No doctrine, no admonition, no labour. Whatever he judged would promote their salvation, he had faithfully and fearlessly delivered. A minister of the gospel must be the judge of what will be profitable to the people of his charge. His aim should be to promote their real welfare—to preach that which will be profitable. His object will not be to please their fancy, to gratify their taste, to flatter their pride, or to promote his own popularity. "All Scripture is profitable," 2 Ti 3:16; and it will be his aim to declare that only which will tend to promote their real welfare. Even if it be unpalatable; if it be the language of reproof and admonition; if it be doctrine to which the heart is by nature opposed; if it run counter to the native prejudices and passions of men; yet, by the grace of God, it should be, and will be delivered. No doctrine that will be profitable should be kept back; no plan, no labour, that may promote the welfare of the flock, should be withheld.

But have shewed you. Have announced or declared to you. The word here used—anaggeilai—is most commonly applied to preaching in public assemblies, or in a public manner.

Have taught you publicly. In the public assembly; by public preaching.

And from house to house. Though Paul preached in public, and though his time was much occupied in manual labour for his own support, Ac 20:34, yet he did not esteem his public preaching to be all that was required of him; nor his daily occupation to be an excuse for not visiting from house to house. We may observe here,

(1.) that Paul's example is a warrant and an implied injunction for family visitation by a pastor. If proper in Ephesus, It is proper still. If practicable in that city, it is in other cities. If it was useful there, it will be elsewhere. If it furnished to him consolation in the retrospect when he came to look over his ministry, and if it was one of the things which enabled him to say, "I am pure from the blood of all men," it will be so in other cases.

(2.) The design for which ministers should visit, should be a religious design, Paul did not visit for mere ceremony, nor for idle gossip, or chit-chat; nor to converse on the mere news or politics of the day. His aim was to show the way of salvation, and to teach in private what he taught in public.

(3.) How much of this is to be done, is of course to be left to the discretion of every minister. Paul, in private visiting, did not neglect public instruction. The latter he evidently considered to be his main or chief business. His high views of the ministry are evinced in his life, and in his letters to Timothy and Titus. Yet, while public preaching is the main, the prime, the leading business of a minister, and while his first efforts should be directed to preparation for that, he may and should find time to enforce his public instructions by going from house to house; and often he will find that his most immediate and apparent success will result from such family instructions.

(4.) If it is his duty to visit, it is the duty of his people to receive him as becomes an ambassador of Christ. They should be willing to listen to his instructions; to treat him with kindness, and to aid his endeavours in bringing a family under the influence of religion.

{b} "kept back nothing" Ac 20:27

{c} "from house to house" 2 Ti 4:2

THE ACTS OF THE APOSTLES - Chapter 20 - Verse 21

Verse 21. Testifying. Bearing witness to the necessity of repentance towards God. Or teaching them the nature of repentance, etc., and exhorting them to repent and believe. Perhaps the word testifying includes both ideas of giving evidence, and of urging with great earnestness and affection that repentance and faith were necessary. See 1 Ti 5:21; 2 Ti 2:14; where the word here used, and here translated testify, is there translated correctly charge, in the sense of strongly urging, or entreating with great earnestness.

Also to the Greeks. To all who were not Jews. The Greeks, properly, denoted those who lived in Greece, and who spoke the Greek language. But the phrase "Jews and Greeks," among the Hebrews, denoted the whole human race. He urged the necessity of repentance and faith in all. Religion makes no distinction, but regards all as sinners, and as needing salvation by the blood of the Redeemer.

Repentance toward God. See Barnes "Mt 3:2".

Repentance is to be exercised "toward God," because

(1.) sin has been committed against him, and it is proper that we express our sorrow to the Being whom we have offended; and,

(2.) because God only can pardon. Sincere repentance exists only where there is a willingness to make acknowledgment to the very being whom we have offended or injured.

And faith. See Barnes "Mr 16:6".

Toward. eiv. In regard to; in; confidence in the work and merits of the Lord Jesus. This is required, because there is no other one who can save from sin. See Barnes "Ac 4:12".

{d} "repentance toward God" Mr 1:15

THE ACTS OF THE APOSTLES - Chapter 20 - Verse 22

Verse 22. Bound in the spirit. Strongly urged or constrained by the influences of the Holy Spirit on my mind. Not by any desire to see the place where my fathers worshipped, and not urged merely by reason, but by the convictions and mighty promptings of the Holy Spirit to do my duty in this case. The expression "bound in the spirit"—dedemenov tw pneumati— is one of great strength and emphasis. The word dew, to bind, is usually applied to confinement by cords, fetters, or bands, Mt 13:30; 14:3; 21:2; and then denotes any strong obligation, Ro 7:2, or anything that strongly urges or impels, Mt 21:2. When we are strongly urged by the convictions of duty, by the influences of the Holy Spirit, we should not shrink from danger or from death. Duty is to be done at all hazards. It is ours to follow the directions of God; results we may safely and confidently leave with him.

Not knowing the things that shall befall me there. He knew that calamities and trials of some kind awaited him, Ac 20:23, but he did not know

(1.) of what particular kind they would be; nor

(2.) their issue, whether it should be life or death. We should commit our way unto God, not knowing what trials may be before us in life; but knowing that, if we are found faithful at the post of duty, we have nothing to fear in the issue.

{e} "go bound" Ac 19:21

{f} "knowing" Jas 4:14

THE ACTS OF THE APOSTLES - Chapter 20 - Verse 23

Verse 23. Save that. Except that. This was all that he knew, that bonds and afflictions were to be his portion.

The Holy Ghost witnesseth. Either by direct revelation to him, or by the predictions of inspired men whom Paul might meet. An instance of the latter mode occurs in Ac 21:11. It is probable that the meaning here is, that the Holy Ghost had deeply impressed the mind of Paul by his direct influences, and by his experience in every city, that bonds and trials were to be his portion. Such had been his experience in every city where he had preached the gospel by the direction of the Holy Ghost, that he regarded it as his certain portion that he was thus to be afflicted.

In every city. In almost every city where Paul had been, he had been subjected to these trials. He had been persecuted, stoned, and scourged. So uniform was this, so constant had been his experience in this way, that he regarded it as his certain portion to be thus afflicted; and he approached Jerusalem, and every other city, with a confident expectation that such trials awaited him there.

Saying. In his experience; by direct revelation; and by the mouth of prophets, Ac 21:11. When Paul was called to the apostleship, it was predicted that he would suffer much, Ac 9:16.

Bonds. Chains. That I would be bound, as prisoners are who are confined.

Abide me. See the margin. They remain or wait for me; i.e., I must expect to suffer them.

(*) "Ghost" "Spirit"

{g} "saying that bonds" Ac 9:16; 21:11

{1} "abide me" "wait for me"

THE ACTS OF THE APOSTLES - Chapter 20 - Verse 24

Verse 24. Move me. Alarm me, or deter me from my purpose. Gr., "I make an account of none of them." I do not regard them as of any moment, or as worth consideration, in the great purpose to which I have devoted my life.

Neither count I my life. I do not consider my life as so valuable as to be retained by turning away from bonds and persecutions. I am certain of bonds and afflictions; I am willing also, if it be necessary, to lay down my life in the prosecution of the same purpose.

Dear unto myself. So precious or valuable as to be retained at the sacrifice of duty. I am willing to sacrifice it, if it be necessary. This was the spirit of the Saviour, and of all the early Christians. Duty is of more importance than life; and when either duty or life is to be sacrificed, life is to be cheerfully surrendered.

So that. This is my main object, to finish my course with joy. It is implied here,

(1.) that this was the great purpose which Paul had in view.

(2.) That if he should even lay down his life in this cause, it would be a finishing his course with joy. In the faithful discharge of duty, he had nothing to fear. Life would be ended with peace, whenever God should require him to finish his course.

Finish my course. Close my career as an apostle and a Christian. Life is thus represented as a course, or race that is to be run, 2 Ti 4:7; Heb 12:1; 1 Co 9:24; Ac 13:25.

With joy. With the approbation of conscience and of God; with peace in the recollection of the past. Man should strive so to live that he will have nothing to regret when he lies on a bed of death. It is a glorious privilege to finish life with joy. It is most sad and awful when the last hours are embittered with the reflection that life has been wasted, or that the course has been evil. The only way in which the course of life may be finished with joy, is by meeting faithfully every duty, and encountering, as Paul did, every trial with a constant desire to glorify God.

And the ministry. That I may fully discharge the duty of the apostolic office, the preaching of the gospel. In 2 Ti 4:5, he charges Timothy to make full proof of his ministr. He here shows that this was the ruling principle of his own life.

Which I have received of the Lord Jesus. Which the Lord Jesus has committed to me, Ac 9:15-17. Paul regarded his ministry as an office entrusted to him by the Lord Jesus himself. On this account he deemed it to be peculiarly sacred, and of high authority, Ga 1:12. Every minister has been entrusted with an office by the Lord Jesus. He is not his own; and his great aim should be, to discharge fully and entirely the duties of that office.

To testify the Gospel. To bear witness to the good news of the favour of God. This is the great design of the ministry. It is to bear witness to a dying world of the good news that God is merciful, and that his favour may be made manifest to sinners. From this verse we may learn,

(1,) that we all have a course to run; a duty to perform. Ministers have an allotted duty; and so have men in all ranks and professions.

(2.) We should not be deterred by danger, or the fear of death, from the discharge of that duty. We are safe only when we are doing the will of God. We are really in danger only when we neglect our duty, and make the great God our enemy.

(3.) We should so live as that the end of our course may be joy. It is, at best, a solemn thing to die; but death may be a scene of triumph and of joy.

(4.) It matters little when, or where, or how we die, if we die in the discharge of our duty to God. He will order the circumstances of our departure; and he can sustain us in the last conflict. Happy is that life which is spent in doing the will of God, and peaceful that death which closes a life of toil and trial in the service of the Lord Jesus.

{a} "ministry" 2 Co 4:1

{b} "received" Gal 1:1

THE ACTS OF THE APOSTLES - Chapter 20 - Verse 25

Verse 25. I know that ye all. Perhaps this means simply, "I have no expectation of seeing you again; I have every reason to suppose that this is my final interview with you." He expected to visit Ephesus no more. The journey to Jerusalem was dangerous. Trials and persecutions he knew awaited him. Besides, it is evident that he designed to turn his attention to other countries, and to visit Rome; and probably had already formed the purpose of going into Spain. See Ac 19:21. Comp. Ro 15:23-28. From all these considerations it is evident that he had no expectation of being again at Ephesus: it is probable, however, that he did again return to that city. See Barnes "Ac 28:31".

Among whom I have gone preaching. Among whom I have preached. The parting of a minister and people is among the most tender and affecting of the separations that occur on earth.

The kingdom of God. Making known the nature of the reign of God on earth by the Messiah. See Barnes "Mt 3:2".

THE ACTS OF THE APOSTLES - Chapter 20 - Verse 26

Verse 26. Wherefore. Dio. In view of the past, of my ministry and labours among you, I appeal to your own selves to testify that I have been faithful.

I take you to record. Greek, I call you to witness; I appeal to you to testify. If any of you are lost, if you prove unfaithful to God, I appeal to yourselves that the fault is not mine. It is well when a minister can make this appeal, and call his hearers to bear testimony to his own faithfulness. Ministers who preach the gospel with fidelity, may thus appeal to their hearers; and in the day of judgment may call on them to witness that the fault of the ruin of the soul is not to be charged to them.

That I am pure. I am not to be charged with the guilt of your condemnation, as owing to my unfaithfulness. This does not mean that he set up a claim to absolute perfection; but that, in the matter under consideration, he had a conscience void of offence.

The blood of all men. The word blood is used often in the sense of death, of blood shed; and hence of the guilt or crime of putting one to death, or condemnation for it, Mt 23:35; 27:25; Ac 5:28; 18:6.

It here means, that if they should die the second death, if they should be lost for ever, he would not be to blame. He had discharged his duty, in faithfully warning and teaching them; and now, if they were lost, the fault would be their own, not his.

All men. All classes of men—Jews and Gentiles. He had warned and instructed all alike. Ministers may have many fears that their hearers will be lost. Their aim, however, should be

(1.) to save them, if possible; and

(2.) if they are lost, that it should be by no neglect or fault of theirs.

{*} "record" "declare to you"

{c} "pure from the blood" 2 Co 7:2

THE ACTS OF THE APOSTLES - Chapter 20 - Verse 27

Verse 27. For. This verse contains a reason for what had been said in the previous verse. It shows why Paul regarded himself as innocent if they should be lost.

I have not shunned. I have not kept back; I have not been deterred by fear, by the desire of popularity, by the fact that the doctrines of the gospel are unpalatable to men, from declaring them fully. The proper meaning of the word translated here, "I have not shunned," upesteilamhn is to disguise any important truth; to withdraw it from public view; to decline publishing it from fear, or an apprehension of the consequences. Paul means that he had not disguised any truth; he had not withdrawn or kept it from open view, by any apprehension of the effect which it might have on their minds. Truth may be disguised or kept back,

(1.) by avoiding the subject altogether from timidity, or an apprehension of giving offence if it is openly proclaimed; or,

(2.) by giving it too little prominency, so that it shall be lost in the multitude of other truths; or,

(3.) by presenting it amidst a web of metaphysical speculations, by entangling it with other subjects; or,

(4.) by making use of other terms than the Bible does, for the purpose of involving it in a mist, so that it cannot be understood. Men may resort to this course,

(1.) because the truth itself will be unpalatable;

(2.) because they may apprehend the loss of reputation or support;

(3.) because they may not love the truth themselves, and choose to conceal its prominent and offensive points;

(4.) because they may be afraid of the rich, the great, and the gay, and apprehend that they shall excite their indignation; and,

(5.) by a love of metaphysical philosophy, and a constant effort to bring everything to the test of their own reason. Men often preach a philosophical explanation of a doctrine instead of the doctrine itself. They deserve the credit of ingenuity, but not that of being open and bold proclaimers of the truth of God.

All the counsel, pasan thn boulhn. The word counsel (boulh), denotes, properly, consultation, deliberation; and then will or purpose, Lu 23:51; Ac 2:23. It means here the will or purpose of God, as revealed in regard to the salvation of men. Paul had made a full statement of that plan—of the guilt of men, of the claims of the law, of the need of a Saviour, of the provisions of mercy, and of the state of future rewards and punishments. Ministers ought to declare all that counsel, because God commands it; because it is needful for the salvation of men; and because the message is not theirs, but God's, and they have no right to change, to disguise, or to withhold it. And if it is the duty of ministers to declare that counsel, it is the duty of a people to listen to it with respect and candour, and with a desire to know the truth, and to be saved by it. Declaring the counsel of God will do no good, unless it is received into honest and humble hearts, and with a disposition to know what God has revealed for salvation.

{d} "counsel" Ep 1:11

THE ACTS OF THE APOSTLES - Chapter 20 - Verse 28

Verse 28. Take heed therefore. Attend to; be on your guard against the dangers which beset you, and seek to discharge your duty with fidelity.

To yourselves. To your own piety, opinions, and mode of life. This is the first duty of a minister; for, without this, all his preaching will be vain. Compare Col 4:17; 1 Ti 4:14. Ministers are beset with peculiar dangers and temptations, and against them they should be on their guard. In addition to the temptations which they have in common with other men, they are exposed to those peculiar to their office— arising from flattery, and ambition, and despondency, and worldly- mindedness. And just in proportion to the importance of their office, is the importance of the injunction of Paul, to take heed to themselves.

And to all the flock. The church; the charge entrusted to them. The church of Christ is often compared to a flock. See Barnes "Joh 10:1" and Joh 10:2-20; also See Barnes "Joh 21:16" and Joh 21:17.

The word flock here refers particularly to the church, and not to the congregation in general, for it is represented to be that which was purchased with the blood of the atonement. The command here is,

(1.) to take heed to the church; i.e., to instruct, teach, and guide it; to guard it from enemies, Ac 20:29 and to make it their special object to promote its welfare.

(2.) To take heed to ALL the flock—the rich and the poor, the bond and the free, the old and the young. It is the duty of ministers to seek to promote the welfare of each individual of their charge—not to pass by the poor because they are poor; and not to be afraid of the rich because they are rich. A shepherd regards the interest of the tenderest of the fold as much as the strongest; and a faithful minister will seek to advance the interest of all. To do this, he should know all his people; should be acquainted, as far as possible, with their peculiar wants, character, and dangers, and should devote himself to their welfare as his first and main employment.

Over the which the Holy Ghost. Though they had been appointed, doubtless, by the church, or by the apostles, yet it is here represented as having been done by the Holy Ghost. It is by him,

(1.) because he had called and qualified them for their work; and,

(2.) because they had been set apart in accordance with his direction and will.

Overseers. Episkopouv. Bishops. The word properly denotes those who are appointed to oversee, or inspect anything. This passage proves that the name was applicable to elders; and that in the time of the apostles, the name bishop and presbyter, or elder, was given to the same class of officers, and, of course, that there was no distinction between them. One term was originally used to denote office, the other age, and both were applied to the same persons in the church. The same thing occurs in Tit 1:5-7, where those who in Ac 20:5 are called elders, are in Ac 20:7 called bishops. See also 1 Ti 3:1-10; Php 1:1.

To feed. Poimainein. This word is properly applied to the care which a shepherd exercises over his flock. See Barnes "Joh 21:15,16".

It applies not only to the act of feeding a flock, but also to that of protecting, guiding, and guarding it. It here denotes not merely the duty of properly instructing the church, but also of governing it; of securing it from enemies, Ac 20:29 and of directing its affairs so as to promote its edification and peace.

The Church of God. This is one of the three passages in the New Testament, in regard to which there has been a long controversy among critics, which is not yet determined. The controversy is, whether this is the correct and genuine reading. The other two passages are, 1 Ti 3:16; 1 Jo 5:7. The Mss. and versions exhibit three readings: the church of GOD, tou yeou; the church OF THE LORD, tou kuriou; and the church of THE LORD and GOD, kuriou kai yeou. The Latin vulgate reads it God; the Syriac, the Lord; the Arabic, the Lord God; the Ethiopic, the Christian family of God. The reading which now occurs in our text is found in no ancient Mss., except the Vatican codex; and occurs nowhere among the writings of the fathers, except in Athanasius, in regard to whom also there is a various reading. It is retained, however, by Beza, Mill, and Whitby, as the genuine reading. The most ancient Mss. and the best, read the church of the Lord,, and this probably was the genuine text. It has been adopted by Griesbach and Wetstein; and many important reasons may be given why it should be retained. See those reasons stated at length in Kuinoel, in loco; see also Griesbach and Wetstein. It may be remarked, that a change from Lord to God might easily be made in the transcribing, for in ancient MSS. the words are not written at length, but are abbreviated. Thus, the name Christ cristov is written coe; the name God yeov is written yoe; the name Lord kuriov is written koe; and a mistake, therefore, of a single letter, would lead to the variations observable in the manuscripts. Compare in this place the Note of Mill in his Greek Testament, who thinks that the name God should be retained. The authority, however, is so doubtful, that it should not be used as a proof-text on the divinity of Christ; and is not necessary, as there are so many undisputed passages on that subject.

Which he hath purchased. The word here used periepoihsato occurs but in one other place in the New Testament: 1 Ti 3:13, "For they that have used the office of deacon well, purchase to themselves a good degree and great boldness in the faith." The word properly means, to acquire or gain anything; or to make it ours. This may be done by a price, or by labour, etc. The noun peripoihsiv derived from this verb, is several times used in the New Testament, and denotes acquisition. 1 Th 5:9: "God hath appointed us to obtain [unto the obtaining or acquisition of] salvation." 2 Th 2:14: "Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ." 1 Pe 2:9; Tit 2:14; Eph 1:14.

In this place it means that Christ had acquired, gained, or procured the church for himself, by paying his own life as the price. The church is often represented as having thus been bought with a price, 1 Co 6:20; 7:23; 2 Pe 2:1.

With his own blood. With the sacrifice of his own life; for blood is often put for life, and to shed the blood is equivalent to taking the life. See Barnes "Ro 3:25".

The doctrines taught here are,

(1.) that the death of Christ was an atoning sacrifice; that he offered himself to purchase a people to his own service.

(2.) That the church is, therefore, of peculiar value— a value to be estimated by the worth of the price paid for it. Comp. 1 Pe 1:18,19.

(3.) That this fact should make the purity and salvation of the church an object of special solicitude with the ministers of the gospel. They should be deeply affected in view of that blood which has been shed for the church; and they should guard and defend it as having been bought with the highest price in the universe. The chief consideration that will make ministers faithful and self-denying is, that the church has been bought with a price. If the Lord Jesus so loved it—if he gave himself for it—they should be willing to deny themselves; to watch, and toil, and pray, that the great object of his death—the purity and the salvation of that church—may be obtained.

{e} "heed" Col 4:17; 1 Ti 4:16

{f} "overseers" Heb 13:17

{g} "feed" Pr 10:21; Jer 3:15; Joh 21:15-17; 1 Pe 5:2,3

{a} "purchased" Eph 1:14; Col 1:14; Heb 9:12,14; 1 Pe 1:18,19; Re 5:9

THE ACTS OF THE APOSTLES - Chapter 20 - Verse 29

Verse 29. For I know this. By what he had seen in other places; by his knowledge of human nature, and of the dangers to which they were exposed; and by the guidance of inspiration.

After my departing. His presence had been the means of guarding the church, and preserving it from these dangers. Now that the founder and guide of the church was to be removed, they would be exposed to dissensions and dangers.

Grievous wolves. Heavy, bareiv, strong, mighty, dangerous wolves—so strong that the feeble flock would not be able to resist them. The term wolves is used to denote the enemies of the flock—false, and hypocritical, and dangerous teachers. Compare Mt 10:16; See Barnes "Ac 7:15".

Enter in among you. From abroad; doubtless referring particularly to the Jews, who might be expected to distract and divide them.

Not sparing the flock. Seeking to destroy the church. The Jews would regard it with peculiar hostility, and would seek to destroy it in every way. Probably they would approach them with great professed friendship for them, and expressing a desire only to defend the laws of Moses.

{b} "Grievous wolves" Mt 7:15; 2 Pe 2:1

{c} "sparing the flock" Jer 13:20; 23:1; Eze 34:2,3; Zec 11:17

THE ACTS OF THE APOSTLES - Chapter 20 - Verse 30

Verse 30. Also of your own selves. From your own church; from those who profess to be Christians.

Speaking perverse things. Crooked, perverted, distracting doctrines, diestrammena. See Barnes "Ac 13:10".

They would proclaim doctrines tending to distract and divide the church. The most dangerous enemies which the church has had, have been nurtured in its own bosom, and have consisted of those who have perverted the true. doctrines of the gospel. Among the Ephesians, as among the Corinthians, 1 Co 1:11-13, there might be parties formed; there might be men influenced by ambition, like Diotrephes, 3 Jo 1:9, or like Phygellus or Hermogenes, 2 Ti 1:15, or like Hymeneus and Alexander, 1 Ti 1:20. Men under the influence of ambition, or from the love of power or popularity, form parties in the church, produce divisions and distractions, and greatly retard its internal prosperity, and mar its peace. The church of Christ would have little to fear from external enemies if it nurtured no foes in its own bosom; and all the power of persecutors is not so much to be dreaded as the counsels and plans, the parties, strifes, heart-burnings, and contentions which are produced by those who have power, among the professed friends of Christ.

{d} "of you own selves" 1 Jo 2:19; Jude 1:4

THE ACTS OF THE APOSTLES - Chapter 20 - Verse 31

Verse 31. Therefore watch. Mt 24:42. In view of the dangers which beset yourselves, Ac 20:28, the danger from men not connected with the church, Ac 20:29, and the danger that shall arise from the lovers of power among yourselves, Ac 20:30, be on your guard. Observe the approach of danger, and set yourselves against it.

Remember. Recall my counsels and admonitions in reference to these dangers.

By the space of three years. In Ac 19:10, we are told that Paul spent two years in the school of Tyrannus. In Ac 19:8, it is said that he was teaching in the synagogue at Ephesus three months. In addition to this it is not improbable that he spent some months more in Ephesus in instructing the church in other places. Perhaps, however, by the phrase three years, he meant to use merely a round number, denoting about three years; or, in accordance with the Jewish customs, part of each of the three years— one whole year, and a considerable portion of the two others. See Barnes "Mt 12:40".

I ceased not. I continued to do it.

To warn. To admonish; to place before the mind, nouyetwn; setting the danger and duty of each individual before him.

Every one. He had thus set them an example of what he had enjoined, Ac 20:28. He had admonished each individual, whatever was his rank or standing. It is well when a minister can refer to his own example as an illustration of what he meant by his precepts.

Night and day. Continually; by every opportunity.

With tears. Expressive of his deep feeling and his deep interest in their welfare. See Barnes "Ac 20:19".

{e} "watch" 2 Ti 4:5

{*} "warn" "admonish"

{f} "every one" Col 1:28

THE ACTS OF THE APOSTLES - Chapter 20 - Verse 32

Verse 32. And now, brethren. About to leave them, probably to see them no more, he committed them to the faithful care and keeping of God. Amidst all the dangers of the church, when human strength fails or is withdrawn, we may commit that church to the safe keeping and tender care of God.

I commend you. I commit you; I place you paratiyemai in his hands, and under his protection. See Barnes "Ac 14:23".

And to the word of his grace. That is, to his gracious word; to his merciful promise. To his doctrine of salvation by Jesus Christ, which has been conferred on us by grace. Paul refers, doubtless, to the gospel —including its promises of support, its consoling truths, and its directions to seek all needful help and comfort in God.

Which is able. Which has power. tw dunamenw. Which word, or gospel, has power to build you up. Heb 4:12: "For the word of God is quick, [living, life-giving, zwn,] and powerful, and sharper than any two-edged sword," etc. Comp. Isa 49:2; Jer 23:29. "Is not my word like as a fire? saith the Lord; and like a hammer that breaketh the rock in pieces?" It is implied here, that the gospel is not a dead letter; that it has power to accomplish a great work; and that it is adapted to the end in view, the conversion and sanctification of the soul. There is no danger in representing the gospel as mighty, and as fitted by infinite wisdom to secure the renovation and salvation of man. Comp. Ro 1:16; 1 Co 1:18; 2 Co 10:4.

To build you up. The word used here is properly applied to a house, which is reared and completed by slow degrees, and by toil. It here means to establish, make firm, or permanent; and hence to instruct, to establish in doctrine, and in hope. It here means that the word of God was able to confirm and establish them in the hopes of the gospel, amidst the dangers to which they would be exposed.

And to give you an inheritance. To make you heirs; or to make you joint partakers with the saints of the blessings in reserve for the children of God. Those blessings are often represented as an inheritance, or heirship, which God will confer on his adopted children, Mt 19:29; Mt 25:34; Mr 10:17; Heb 6:12; Re 21:7; Eph 1:11; 5:5; Col 1:12; 3:24 Ro 8:17; Ga 3:29.

Among all them which are sanctified. With all who are holy; with all the saints. See Barnes "Joh 10:36".

Those who shall be saved are made holy. They who receive a part in the inheritance beyond the grave, shall have it only among the sanctified and the pure. They must, therefore, be pure themselves, or they can have no part in the kingdom of Christ and of God.

{a} "which is able" Joh 17:17

{b} "inheritance among" Ac 26:18; Col 1:12; Heb 9:15; 1 Pe 1:4

THE ACTS OF THE APOSTLES - Chapter 20 - Verse 33

Verse 33. I have coveted. I have not desired. I have not made it an object of my living among you to obtain your property. Thus 2 Co 12:14 he says, "I seek not yours, but you." Paul had power to demand support in the ministry as the reward of his labour, 1 Co 9:13,14. Yet he did not choose to exercise it, lest it should bring the charge of avarice against the ministry, 1 Co 9:12,15. Paul also had power in another respect. He had a vast influence over the people. The early Christians were disposed to commit their property to the disposal of the apostles. See Ac 4:34,35,37.

The heathen had been accustomed to devote their property to the support of religion. Of this propensity, if the object of Paul had been to make money, he might have availed himself, and have become enriched. Deceivers often thus impose on people for the purpose of amassing wealth; and one of the incidental but striking proofs of the Christian religion is here furnished, in the appeal which the apostle Paul made to his hearers, that this had not been his motive for action. If it had been, how easy would it have been for them to have contradicted him! and who, in such circumstances, would have dared to make such an appeal? The circumstances of the case, therefore, prove that the object of the apostle was not to amass wealth. And this fact is an important proof of the truth of the religion which he defended. What should have induced him to labour and toil in this manner, but a conviction of the truth of Christianity? And if he really believed it was true, it is, in his circumstances, a strong proof that this religion is from heaven. See this proof stated in Faber's "Difficulties of Infidelity," and in Lord Lyttleton's "Letter on the Conversion of St. Paul."

Or apparel. Raiment. Changes of raiment among the ancients, as at present among the orientals, constituted an important part of their property, See Barnes "Mt 6:19".

{c} "I have coveted" 1 Sa 12:3; 1 Co 7:12.

THE ACTS OF THE APOSTLES - Chapter 20 - Verse 34

Verse 34. Yea, ye yourselves know. By your own acquaintance with my manner of life. In Corinth he had lived and laboured with Apollos, See Barnes "Ac 18:3" and he refers elsewhere to the fact that he had supported himself, in part at least, by his own labour, 1 Co 4:12 1 Th 2:9; 2 Th 3:8. We may hence learn that it is no discredit to a minister to labour. Whatever it may be to a people who put him under a necessity to toil for his support, yet the example of Paul shows that a man should rejoice in the privilege of preaching the gospel, even if it is done while he is obliged to resort to labour for his daily bread. It is well when a minister of the gospel can make an appeal to his people like this of Paul, and say, "I have coveted no man's gold, or silver, or apparel." Every minister should so live that he can make this appeal to their own consciences of the sincerity and disinterestedness of his labours from the pulpit; or when called to separate from them as Paul did; or when on a dying bed. Every minister of the gospel, when he comes to lie down to die, will desire to be able to make this appeal, and to leave a solemn testimony there, that it was not for gold, or ease, or fame, that he toiled in the ministerial office. How much more influence can such a man have, than he who has been worldly-minded; who has sought to become rich; and the only memorials of whose life is, that he has sought "the fleece, not the flock," and that he has gained the property, not the souls of men. And every Christian, when he dies, should and will desire to leave a testimony as pure, that he has been disinterested, self-denying, and laborious in the cause of Jesus the Lord.

{d} "yourselves know" Ac 18:3; 1 Co 4:12; 1 Th 2:9; 2 Th 3:8

THE ACTS OF THE APOSTLES - Chapter 20 - Verse 35

Verse 35. I have shewed you. I have taught you by instruction and example. I have not merely discoursed about it, but have showed you how to do it.

All things. Or, in respect to all things. In everything that respects preaching and the proper mode of life, I have for three years set you an example, illustrating the design, nature, and duties of the office by my own self-denials and toils.

How that. Or that. Oti. I have showed you that ye should by so labouring support the weak.

So labouring, Labouring as I have done. Setting this example, and ministering in this way to the wants of others.

To support the weak. To provide for the wants of the sick and feeble members of the flock, who are unable to labour for themselves. The weak here denote the poor, the needy, the infirm.

And to remember. To call to mind for encouragement, and with the force of a command.

The words of the Lord Jesus. These words are nowhere recorded by the evangelists. But they did not pretend to record all his sayings and instructions. Comp. Joh 21:25. There is the highest reason to suppose that many of his sayings which are not recorded would be treasured up by those who heard them; would be transmitted to others; and would be regarded as a precious part of his instructions. Paul evidently addresses them as if they had heard this before, and were acquainted with it. Perhaps he had himself reminded them of it. This is one of the Redeemer's most precious sayings; and it seems even to have a peculiar value, from the fact that it is not recorded in the regular and professed histories of his life. It comes to us recovered, as it were, from the great mass of his unrecorded sayings; rescued from that oblivion to which it was hastening if left to mere tradition, and placed in permanent form in the sacred writings by the act of an apostle, who had never seen the Saviour before his crucifixion. It is a precious relic— a memento of the Saviour—and the effect of it is to make us regret that more of his words were not recovered from an uncertain tradition, and placed in a permanent form by an inspired penman. God, however, who knows what is requisite to guide us, has directed the words which are needful for the welfare of the church, and has preserved by inspiration the doctrines which are adapted to convert and bless man.

It is more blessed to give. It is a higher privilege; it tends more to the happiness of the individual, and of the world. The giver is more blessed or happy than the receiver. This appears,

(1.) because it is a privilege to give to the wants of others; it is a condition for which we should be thankful; when we are in a situation to promote their felicity.

(2.) Because it tends to promote the happiness of the benefactor himself. There is pleasure in the act of giving, when it is done with pure motives. It promotes our own peace; is followed by happiness in the recollection of it; and will be followed by happiness for ever. That is the most truly happy man, who is most benevolent. He is the most miserable, who has never known the luxury of doing good, but who lives to gain all he can, and to hoard all he gains.

(3.) It is blessed in the reward that shall result from it. Those who give from a pure motive, God will bless. They shall be rewarded, not only in the peace which they shall experience in this life, but in the higher bliss of heaven, Mt 25:34-36. We may also remark, that this is a sentiment truly great and noble. It is worthy of the Son of God. It is that on which he himself acted, when he came to give pardon to the guilty, comfort to the disconsolate and the mourner, peace to the anxious sinner, sight to the blind, hearing to the deaf, life to the dead, and heaven to the guilty and the lost. Acting on this, he gave his own tears to weep over human sorrows and human guilt; he gave his own labours and toils to instruct and save man; he gave his own life a sacrifice for sin on the cross; and he gave his Spirit to awaken and save those for whom he died. Loving to give, he has freely given us all things. Loving to give, he delights in the same character in his followers, and seeks that they who have wealth, and strength, and influence, should be willing to give all to save the world. Imitating his great example, and complying with his command, the church shall yet learn more and more to give its wealth to bless the poor and needy, its sons and its daughters to bear the gospel to the benighted heathen, and its undivided and constant efforts to save a lost world. Here closes this speech of Paul—an address of inimitable tenderness and beauty. Happy would it be if every minister could bid such an adieu to his people, when called to part from them; and happy if, at the close of life, every Christian could leave the world with a like consciousness that he had been faithful in the discharge of his duty. Thus dying, it will be blessed to leave the world; and thus would the example of the saints live in the memory of survivors long after they themselves have ascended to their rest.

{e} "to support the weak" Ro 15:1; Eph 4:28; 1 Th 5:14

{*} "weak" "Infirm"

{f} "how he said" Lu 14:12-14

THE ACTS OF THE APOSTLES - Chapter 20 - Verse 36

Verse 36. He kneeled down. The usual attitude of prayer. It is the proper posture of a suppliant. It indicates reverence and humility; and is represented in the Scriptures as the common attitude of devotion, 2 Ch 6:13; Da 6:10; Lu 22:41; Ac 7:60; 9:40; 21:5; Ro 11:4; Php 2:10; Eph 3:14; Mr 1:40.

{a} "kneeled down" Ac 21:5.

THE ACTS OF THE APOSTLES - Chapter 20 - Verse 37

Verse 37. Wept sore. Wept much. Greek, "There was a great weeping of all."

And fell on, Paul's neck. Embraced him, as a token of tender affection. The same thing Joseph did when he met his aged father Jacob, Ge 46:29.

And kissed him. This was the common token of affection. Note, Mt 26:48; Lu 15:20; Ro 16:16; 1 Co 16:20.

{b} "fell on Paul's neck" Ge 46:29.

THE ACTS OF THE APOSTLES - Chapter 20 - Verse 38

Verse 38. Sorrowing most of all, etc. This was a most tender and affectionate parting scene. It can be more easily imagined than described. We may learn from it,

(1.) that the parting of ministers and people is a most solemn event, and should be one of much tenderness and affection.

(2.) The effect of true religion is to make the heart more tender; to make friendship more affectionate and sacred; and to unite more closely the bonds of love.

(3.) Ministers of the gospel should be prepared to leave their people with the same consciousness of fidelity, and the same kindness and love, which Paul evinced. They should live such lives as to be able to look back upon their whole ministry as pure and disinterested; and as having been employed in guarding the flock, and in making known to them the whole counsel of God. So parting, they may part in peace. And so living, and acting, they will be prepared to give up their account with joy, and not with grief. May God grant to every minister the spirit which Paul evinced at Ephesus, and enable each one, when called to leave his people by death or otherwise, to do it with the same consciousness of fidelity which Paul evinced, when he left his people to see their face no more!

{c} "words" Ac 20:25

THE ACTS OF THE APOSTLES - Chapter 21

THE ACTS OF THE APOSTLES - Chapter 21 - Verse 1

Verse 1. After we were gotten from them. After we had left the elders at Miletus, Ac 20:38. They were on their way to Jerusalem.

Unto Coos. This was a small island in the Grecian Archipelago, a short distance from the south-western point of Asia Minor. It is now called Stan-co. It was celebrated for its fertility, and for the wine and silk-worms which it produced.

Unto Rhodes. This was an island in the Levant. On the island was a city of the same name, which was principally distinguished for its brazen Colossus, which was built by Chares of Lyndus. It stood across the mouth of the harbour; and was so high that vessels could pass between its legs. It stood fifty-six years, and was then thrown down by an earthquake. It was reckoned as one of the seven wonders of the world. When the Saracens took possession of this island, they sold this prostrate image to a Jew, who loaded 900 camels with the brass of it. This was A.D. 600, about 900 years after it had been thrown down. The ancient name of the island was Asteria. Its name Rhodes was given from the great quantity of roses which it produced.

Unto Patara. This was a maritime city of Lycia, in Asia Minor, over against Rhodes.

{*} "gotten" "had separated"

THE ACTS OF THE APOSTLES - Chapter 21 - Verse 2

Verse 2. Unto Phenicia. See Barnes "Ac 11:19.

Phenicia was on their way to Jerusalem.

Set forth. Sailed.

{+} "sailed" "loosed"

THE ACTS OF THE APOSTLES - Chapter 21 - Verse 3

Verse 3. Had discovered Cyprus. See Barnes "Ac 4:36".

Into Syria. See Barnes "Mt 4:24".

And landed at Tyre. See Barnes "Mt 11:21".

To unlade her burden. Her cargo. Tyre was formerly one of the most commercial cities of the world; and it is probable, that in the time of Paul its commercial importance had not entirely ceased.

THE ACTS OF THE APOSTLES - Chapter 21 - Verse 4

Verse 4. And finding disciples. Christians. This is the first mention of there being Christians at Tyre; but there is no improbability in supposing that the gospel had been preached there, though it is not expressly recorded by Luke.

Who said to Paul. Comp. Ac 21:12. Their deep interest in his welfare, and their apprehension of his danger, was the reason why they admonished him not to go.

Through the Spirit. There as some difficulty in understanding this. In solving this difficulty, we may remark,

(1.) that it is evident that the Holy Spirit is meant, and that Luke means to say that this was spoken by his inspiration. The Holy Spirit was bestowed on Christians at that time in large measures, and many appear to have been under his inspiring guidance.

(2.) It was not understood by Paul as a positive command that he should not go up to Jerusalem—for, had it been, it would not have been disobeyed. Paul evidently understood it as expressive of their earnest wish that he should not go, as apprizing him of danger, and as a kind expression in regard to his own welfare and safety. Comp. Ac 21:13. Paul was in better circumstances to understand this than we are, and his interpretation was doubtless correct.

(3.) It is to be understood, therefore, simply as an inspired prophetic warning, that if he went, he went at the risk of his life; a prophetic warning joined with their individual personal wishes, that he would not expose himself to this danger. The meaning evidently is, that they said by inspiration of the Spirit, that he should not go unless he was willing to encounter danger, and the hazard of life as a consequence, for they foresaw that the journey would be attended with this hazard. Grotius renders it, "that he should not go, unless he was willing to be bound." Michaelis and Stolzius, "They gave him prophetic warning, that he should not go to Jerusalem." Doddridge, "If he tendered his own liberty and safety, not to go up to Jerusalem, since it would certainly expose him to very great hazard." The inspiration in the case was that of admonition and warning, not of positive command. Paul was simply apprized of the danger; and then left to the free determination of his own will. He chose to encounter the danger of which he was thus apprized. He did not despise the intimations of the Spirit; but he judged that his duty to God called him thus to encounter the hazards of the journey. We may be apprized of danger in a certain course, either by our friends or by the word of God, and still it may be our duty to meet it. Our duty is not to be measured by the fact that we shall experience dangers, in whatever way that may be made known to us. It is in following the will of God; and encountering whatever trials may be in our way.

{d} "said to Paul" Ac 21:12 ,/p>

THE ACTS OF THE APOSTLES - Chapter 21 - Verse 5

Verse 5. Had accomplished those days. When those days were passed.

They all brought us on our way. They attended us. See Barnes "Ac 15:3" See Barnes "Ro 15:24" See Barnes "1 Co 16:6,11" See Barnes "3 Jo 1:6".

This was an expression of tender attachment, and of a deep interest in the welfare of Paul and his fellow-travellers.

We kneeled down. See Barnes "Ac 20:36".

On the shore. Any place may be proper for prayer. See Barnes "Joh 4:21, also Joh 4:22-24. God is everywhere, and can as easily hear the prayer of the humble on the sea-shore as in the most magnificent temple. This is an instance, as well as that in Ac 20:36, where the apostle evidently prayed with the church without a form of prayer. No man can believe that he thus poured forth the desires of his heart at parting, and commended them to God, in a prescribed form of words. Besides that, there is not the least evidence that such a form was then used in the Christian church: scenes like this show more clearly than abstract arguments could do, that such a form was not needed, and would not be used. Paul and his fellow Christians, on the sand of the sea-shore, would pour forth the gushing emotions of their souls in language such as their circumstances would suggest, and such as such a scene would demand. And it is presumed to be impossible that any man can read this narrative in a dispassionate manner without believing that they offered an extemporeprayer.

{*} "accomplished" "completed"

{+} "brought" "conducted"

{a} "kneeled" Ac 20:36

THE ACTS OF THE APOSTLES - Chapter 21 - Verse 6

Verse 6. No Barnes text on this verse.

THE ACTS OF THE APOSTLES - Chapter 21 - Verse 7

Verse 7. We came to Ptolemais. This was a city situated on the coast of the Mediterranean, on the north angle of a bay which extends, in a semi-circle of three leagues, as far as the point of Mount Carmel. At the south and west sides the city was washed by the sea; and was surrounded by triple walls. It was in the tribe of Asher, Jud 1:31 and was originally called Acerio; but was called Ptolemais in honour of one of the Ptolemies, who beautified and adorned it. The Christian crusaders gave it the name of Acre, or St. John of Acre, from a magnificent church which was built in it, and which was dedicated to the apostle John. It is still called Akka by the Turks. The Syriac and Arabic render it Accho in this place. It sustained several sieges during the crusades, and was the last fortified place wrested from the Christians by the Turks. It sustained a memorable siege by Bonaparte, and since then it has been much increased and strengthened. It surrendered to the British fleet under Admiral Stopford, Nov. 3, 1840, after a few hours' resistance. Its present population is estimated at from 18,000 to 20,000.

And saluted the brethren. Embraced them; gave them expressions of affection and regard.

{++} "abode" "remained"

THE ACTS OF THE APOSTLES - Chapter 21 - Verse 8

Verse 8. We that were of Paul's company. From this it would appear that they had been attended thus far by some persons who were going only to Ptolemais. This clause, however, is wanting in many MSS., and has been omitted by Bengel, Griesbach, Knapp, and others, as spurious. It is also wanting in the Syriac and the Vulgate.

Unto Caesarea. See Barnes "Ac 8:40".

Into the house of Philip.One of the seven deacons, Ac 6:5. After his conversation with the eunuch of Ethiopia, he went to Caesarea, and probably there abode.

The evangelist. This word properly means one who announces good news. In the New Testament it is applied to a preacher of the gospel, or one who declares the glad tidings of salvation. It occurs only in two other places, Eph 4:11; 2 Ti 4:5. What was the precise rank of those who bore this title in the early Christian church, cannot perhaps be determined. It is evident, however, that it is used to denote the office of preaching the gospel; and as this title is applied to Philip, and not to any other of the seven deacons, it would seem probable that he had been entrusted with a special commission to preach, and that preaching did not pertain to him as a deacon, and does not properly belong to that office. The business of a deacon was to take care of the poor members of the church, Ac 6:1-6. The office of preaching was distinct from this, though, as in this case, it might be conferred on the same individual.

{b} "Philip" Ac 8:26-40

{c} "evangelist" Eph 4:11; 2 Ti 4:5

{d} "seven" Ac 6:5

{++} "abode" "remained"

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