04400
 \\Spent their time\\ (\\ukairoun\\). Imperfect active of \\eukaire\\. A
 late word to have opportunity (\\eu, kairos\\) from Polybius on. In
 the N.T. only here and
 # Mr 6:31
 They had time for,.etc. This verse is an explanatory parenthesis
 by Luke. \\Some new thing\\ (\\ti kainoteron\\). Literally "something
 newer" or "fresher" than the new, the very latest, the
 comparative of \\kainos\\. Demosthenes (_Philipp_. 1. 43) pictures
 the Athenians "in the agora inquiring if anything newer is said"
 (\\punthanomenoi kata tn agoran ei ti legetai neteron\\). The new
 soon became stale with these itching and frivolous Athenians.

04401
 \\Stood in the midst of the Areopagus\\ (\\statheis en mesi tou Areiou\\
 \\Pagou\\). First aorist passive of \\histmi\\ used of Peter in
 # 2:14
 Majestic figure whether on Mars Hill or in the Stoa Basilica
 before the Areopagus Court. There would be a crowd of spectators
 and philosophers in either case and Paul seized the opportunity
 to preach Christ to this strange audience as he did in Caesarea
 before Herod Agrippa and the crowd of prominent people gathered
 by Festus for the entertainment. Paul does not speak as a man on
 trial, but as one trying to get a hearing for the gospel of
 Christ. \\Somewhat superstitious\\ (\\hs deisidaimonesterous\\). The
 Authorized Version has "too superstitious," the American Standard
 "very religious." \\Deisidaimn\\ is a neutral word (from \\deid\\, to
 fear, and \\daimn\\, deity). The Greeks used it either in the good
 sense of pious or religious or the bad sense of superstitious.
 Thayer suggests that Paul uses it "with kindly ambiguity." Page
 thinks that Luke uses the word to represent the religious feeling
 of the Athenians (_religiosus_) which bordered on superstition.
 The Vulgate has _superstitiosiores_. In
 # 25:19
 Festus uses the term \\deisidaimonia\\ for "religion." It seems
 unlikely that Paul should give this audience a slap in the face
 at the very start. The way one takes this adjective here colours
 Paul's whole speech before the Council of Areopagus. The
 comparative here as in verse
 # 21
 means more religions than usual (Robertson, _Grammar_, pp.
 664f.), the object of the comparison not being expressed. The
 Athenians had a tremendous reputation for their devotion to
 religion, "full of idols" (verse
 # 16

04402
 \\For\\ (\\gar\\). Paul gives an illustration of their religiousness from
 his own experiences in their city. \\The objects of your worship\\
 (\\ta sebasmata humn\\). Late word from \\sebazomai\\, to worship. In N
 T. only here and
 # 2Th 2:4
 The use of this word for temples, altars, statues, shows the
 conciliatory tone in the use of \\deisidaimonesterous\\ in verse
 # 22
 \\An altar\\ (\\bmon\\). Old word, only here in the N.T. and the only
 mention of a heathen altar in the N.T \\With this inscription\\ (\\en\\
 \\hi epegegrapto\\). On which had been written (stood written), past
 perfect passive indicative of \\epigraph\\, old and common verb for
 writing on inscriptions (\\epigraph\\,
 # Lu 23:38
 \\To an Unknown God\\ (\\AGNOSTO THEO\\). Dative case, dedicated to.
 Pausanias (I. 1, 4) says that in Athens there are "altars to gods
 unknown" (\\bmoi then agnstn\\). Epimenides in a pestilence
 advised the sacrifice of a sheep to the befitting god whoever he
 might be. If an altar was dedicated to the wrong deity, the
 Athenians feared the anger of the other gods. The only use in the
 N.T. of \\agnstos\\, old and common adjective (from \\a\\ privative and
 \\gnstos\\ verbal of \\ginsk\\, to know). Our word agnostic comes from
 it. Here it has an ambiguous meaning, but Paul uses it though to
 a stern Christian philosopher it may be the "confession at once
 of a bastard philosophy and of a bastard religion" (Hort,
 _Hulsean Lectures_, p. 64). Paul was quick to use this confession
 on the part of the Athenians of a higher power than yet known to
 them. So he gets his theme from this evidence of a deeper
 religious sense in them and makes a most clever use of it with
 consummate skill. \\In ignorance\\ (\\agnoountes\\). Present active
 participle of \\agnoe\\, old verb from same root as \\agnstos\\ to
 which Paul refers by using it. \\This set I forth unto you\\ (\\touto\\
 \\ego kataggell humin\\). He is a \\kataggeleus\\ (verse
 # 18
 as they suspected of a God, both old and new, old in that they
 already worship him, new in that Paul knows who he is. By this
 master stroke he has brushed to one side any notion of violation
 of Roman law or suspicion of heresy and claims their endorsement
 of his new gospel, a shrewd and consummate turn. He has their
 attention now and proceeds to describe this God left out of their
 list as the one true and Supreme God. The later MSS. here read
 \\hon--touton\\ (whom--this one) rather than \\ho--touto\\ (what--this),
 but the late text is plainly an effort to introduce too soon the
 personal nature of God which comes out clearly in verse
 # 24

04403
 \\The God that made the world\\ (\\Ho theos ho poisas ton kosmon\\). Not
 a god for this and a god for that like the 30,000 gods of the
 Athenians, but the one God who made the Universe (\\kosmos\\ on the
 old Greek sense of orderly arrangement of the whole universe).
 \\And all things therein\\ (\\kai panta ta en auti\\). All the details
 in the universe were created by this one God. Paul is using the
 words of
 # Isa 42:5
 The Epicureans held that matter was eternal. Paul sets them
 aside. This one God was not to be confounded with any of their
 numerous gods save with this "Unknown God." \\Being Lord of heaven\\
 \\and earth\\ (\\ouranou kai gs huparchn kurios\\). \\Kurios\\ here owner,
 absolute possessor of both heaven and earth
 # Isa 45:7
 not of just parts. \\Dwelleth not in temples made with hands\\ (\\ouken\\
 \\cheiropoitois naois katoikei\\). The old adjective \\cheiropoitos\\
 (\\cheir, poie\\) already in Stephen's speech
 # 7:48
 No doubt Paul pointed to the wonderful Parthenon, supposed to be
 the home of Athene as Stephen denied that God dwelt alone in the
 temple in Jerusalem.

04404
 \\As though he needed anything\\ (\\prosdeomenos tinos\\). Present middle
 participle of \\prosdeomai\\, to want besides, old verb, but here
 only in the N.T. This was strange doctrine for the people thought
 that the gods needed their offerings for full happiness. This
 self-sufficiency of God was taught by Philo and Lucretius, but
 Paul shows that the Epicurean missed it by putting God, if
 existing at all, outside the universe. \\Seeing he himself giveth\\
 \\to all\\ (\\autos didous pasin\\). This Supreme Personal God is the
 source of life, breath, and everything. Paul here rises above all
 Greek philosophers.

04405
 \\And he made of one\\ (\\epoisen te ex henos\\). The word \\haimatos\\
 (blood) is absent from Aleph A B and is a later explanatory
 addition. What Paul affirms is the unity of the human race with a
 common origin and with God as the Creator. This view runs counter
 to Greek exclusiveness which treated other races as barbarians
 and to Jewish pride which treated other nations as heathen or
 pagan (the Jews were \\laos\\, the Gentiles \\ethn\\). The
 cosmopolitanism of Paul here rises above Jew and Greek and claims
 the one God as the Creator of the one race of men. The Athenians
 themselves claimed to be \\antochthonous\\ (indigenous) and a special
 creation. Zeno and Seneca did teach a kind of cosmopolitanism
 (really pantheism) far different from the personal God of Paul.
 It was Rome, not Greece, that carried out the moral ideas of
 Zeno. Man is part of the universe (verse
 # 24
 and God created (\\epoisen\\) man as he created (\\poisas\\) the all.
 \\For to dwell\\ (\\katoikein\\). Infinitive (present active) of purpose,
 so as to dwell. \\Having determined\\ (\\horisas\\). First aorist active
 participle of \\horiz\\, old verb to make a horizon as already in
 # 19:42
 which see. Paul here touches God's Providence. God has revealed
 himself in history as in creation. His hand appears in the
 history of all men as well as in that of the Chosen People of
 Israel. \\Appointed seasons\\ (\\prostetagmenous kairous\\). Not the
 weather as in
 # 14:17
 but "the times of the Gentiles" (\\kairoi ethnn\\) of which Jesus
 spoke
 # Lu 21:24
 The perfect passive participle of \\prostass\\, old verb to enjoin,
 emphasizes God's control of human history without any denial of
 human free agency as was involved in the Stoic Fate
 (\\Heirmarmen\\). \\Bounds\\ (\\horothesias\\). Limits? Same idea in
 # Job 12:23
 Nations rise and fall, but it is not blind chance or hard fate.
 Thus there is an interplay between God's will and man's
 activities, difficult as it is for us to see with our shortened
 vision.

04406
 \\That they should seek God\\ (\\Ztein ton theon\\). Infinitive (present
 active) of purpose again. Seek him, not turn away from him as the
 nations had done
 # Ro 1:18-32
 \\If haply they might feel after him\\ (\\ei ara ge pslaphseian\\
 \\auton\\). First aorist active (Aeolic form) optative of \\pslapha\\,
 old verb from \\psa\\, to touch. So used by the Risen Jesus in his
 challenge to the disciples
 # Lu 24:39
 by the Apostle John of his personal contact with Jesus
 # 1Jo 1:1
 of the contact with Mount Sinai
 # Heb 12:18
 Here it pictures the blind groping of the darkened heathen mind
 after God to "find him" (\\heuroien\\, second aorist active optative)
 whom they had lost. One knows what it is in a darkened room to
 feel along the walls for the door
 # De 28:29; Job 5:14; 12:25; Isa 59:10
 Helen Keller, when told of God, said that she knew of him
 already, groping in the dark after him. The optative here with
 \\ei\\ is due to the condition of the fourth class (undetermined, but
 with vague hope of being determined) with aim also present
 (Robertson, _Grammar_, p. 1021). Note also \\ara ge\\ the inferential
 particle \\ara\\ with the delicate intensive particle \\ge\\. \\Though he\\
 \\is not far from each one of us\\ (\\kai ge ou makran apo henos\\
 \\hekastou hmn huparchonta\\). More exactly with B L (\\kai ge\\
 instead of \\kaitoi\\ or \\kaitoi ge\\), "and yet being not far from each
 one of us," a direct statement rather than a concessive one. The
 participle \\huparchonta\\ agrees with \\auton\\ and the negative \\ou\\
 rather than the usual \\me\\ with the participle makes an emphatic
 negative. Note also the intensive particle \\ge\\.

04407
 \\For in him\\ (\\en auti gar\\). Proof of God's nearness, not stoic
 pantheism, but real immanence in God as God dwells in us. The
 three verbs (\\zmen, kinoumetha, esmen\\) form an ascending scale
 and reach a climax in God (life, movement, existence).
 \\Kinoumetha\\ is either direct middle present indicative (we move
 ourselves) or passive (we are moved). \\As certain even of your own\\
 \\poets\\ (\\hs kai tines tn kath' hums poitn\\). "As also some of
 the poets among you." Aratus of Soli in Cilicia (ab. B.C. 270)
 has these very words in his _Ta Phainomena_ and Cleanthes, Stoic
 philosopher (300-220 B.C.) in his _Hymn to Zeus_ has \\Ek sou gar\\
 \\genos esmen\\. In
 # 1Co 15:32
 Paul quotes from Menander and in
 # Tit 1:12
 from Epimenides. J. Rendel Harris claims that he finds allusions
 in Paul's Epistles to Pindar, Aristophanes, and other Greek
 writers. There is no reason in the world why Paul should not have
 acquaintance with Greek literature, though one need not strain a
 point to prove it. Paul, of course, knew that the words were
 written of Zeus (Jupiter), not of Jehovah, but he applies the
 idea in them to his point just made that all men are the
 offspring of God.

04408
 \\We ought not to think\\ (\\ouk opheilomen nomizein\\). It is a logical
 conclusion (\\oun\\, therefore) from the very language of Aratus and
 Cleanthes. \\That the Godhead is like\\ (\\to theion einai homoion\\).
 Infinitive with accusative of general reference in indirect
 discourse. \\To theion\\ is strictly "the divine" nature like
 \\theiots\\
 # Ro 1:20
 rather than like \\theots\\
 # Col 2:9
 Paul may have used \\to theion\\ here to get back behind all their
 notions of various gods to the real nature of God. The Athenians
 may even have used the term themselves. After \\homoios\\ (like) the
 associative instrumental case is used as with \\chrusi, arguri,\\
 \\lithi\\. \\Graven by art and device of man\\ (\\charagmati techns kai\\
 \\enthumses anthrpou\\). Apposition with preceding and so
 \\charagmati\\ in associative instrumental case. Literally, graven
 work or sculpture from \\charass\\, to engrave, old word, but here
 alone in N.T. outside of Revelation (the mark of the beast).
 Graven work of art (\\techns\\) or external craft, and of thought or
 device (\\enthumses\\) or internal conception of man.

04409
 \\The times of ignorance\\ (\\tous chronous ts agnoias\\). The times
 before full knowledge of God came in Jesus Christ. Paul uses the
 very word for their ignorance (\\agnoountes\\) employed in verse
 # 23
 \\Overlooked\\ (\\huperidn\\). Second aorist active participle of
 \\huperora\\ or \\hupereid\\, old verb to see beyond, not to see, to
 overlook, not "to wink at" of the Authorized Version with the
 notion of condoning. Here only in the N.T. It occurs in the LXX
 in the sense of overlooking or neglecting
 # Ps 18:62; 55:1
 But it has here only a negative force. God has all the time
 objected to the polytheism of the heathen, and now he has made it
 plain. In Wisdom 11:23 we have these words: "Thou overlookest the
 sins of men to the end they may repent." \\But now\\ (\\ta nun\\).
 Accusative of general reference, "as to the now things or
 situation." All is changed now that Christ has come with the full
 knowledge of God. See also
 # 27:22
 \\All everywhere\\ (\\pantas pantachou\\). No exceptions anywhere.
 \\Repent\\ (\\metanoein\\). Present active infinitive of \\metanoe\\ in
 indirect command, a permanent command of perpetual force. For
 \\metanoe\\,
 see note on "Ac 2:38"
  and the Synoptic Gospels. This word was the message of the
 Baptist, of Jesus, of Peter, of Paul, this radical change of
 attitude and life.

04410
 \\Inasmuch as\\ (\\kathoti\\). According as (\\kata, hoti\\). Old causal
 conjunction, but in N.T. only used in Luke's writings
 # Lu 1:7; 19:9; Ac 2:45; 4:35; 17:31
 \\Hath appointed a day\\ (\\estsen hmeran\\) First aorist active
 indicative of \\histmi\\, to place, set. God did set the day in his
 counsel and he will fulfil it in his own time. \\Will judge\\ (\\mellei\\
 \\krinein\\). Rather, is going to judge, \\mell\\ and the present active
 infinitive of \\krin\\. Paul here quotes
 # Ps 9:8
 where \\krinei\\ occurs. \\By the man whom he hath ordained\\ (\\en andri\\
 \\hi hrisen\\). Here he adds to the Psalm the place and function of
 Jesus Christ, a passage in harmony with Christ's own words in
 # Mt 25
 \\Hi\\ (whom) is attracted from the accusative, object of \\hrisen\\
 (first aorist active indicative of \\horiz\\) to the case of the
 antecedent \\andri\\. It has been said that Paul left the simple
 gospel in this address to the council of the Areopagus for
 philosophy. But did he? He skilfully caught their attention by
 reference to an altar to an Unknown God whom he interprets to be
 the Creator of all things and all men who overrules the whole
 world and who now commands repentance of all and has revealed his
 will about a day of reckoning when Jesus Christ will be Judge. He
 has preached the unity of God, the one and only God, has
 proclaimed repentance, a judgment day, Jesus as the Judge as
 shown by his Resurrection, great fundamental doctrines, and
 doubtless had much more to say when they interrupted his address.
 There is no room here for such a charge against Paul. He rose to
 a great occasion and made a masterful exposition of God's place
 and power in human history. \\Whereof he hath given assurance\\
 (\\pistin paraschn\\). Second aorist active participle of \\parech\\,
 old verb to furnish, used regularly by Demosthenes for bringing
 forward evidence. Note this old use of \\pistis\\ as conviction or
 ground of confidence
 # Heb 11:1
 like a note or title-deed, a conviction resting on solid basis of
 fact. All the other uses of \\pistis\\ grow out of this one from
 \\peith\\, to persuade. \\In that he hath raised him from the dead\\
 (\\anastsas auton ek nekrn\\). First aorist active participle of
 \\anistmi\\, causal participle, but literally, "having raised him
 from the dead." This Paul knew to be a fact because he himself
 had seen the Risen Christ. Paul has here come to the heart of his
 message and could now throw light on their misapprehension about
 "Jesus and the Resurrection" (verse
 # 18
 Here Paul has given the proof of all his claims in the address
 that seemed new and strange to them.

04411
 \\The resurrection of the dead\\ (\\anastasin nekrn\\). Rather, "a
 resurrection of dead men." No article with either word. The
 Greeks believed that the souls of men lived on, but they had no
 conception of resurrection of the body. They had listened with
 respect till Paul spoke of the actual resurrection of Jesus from
 the dead as a fact, when they did not care to hear more. \\Some\\
 \\mocked\\ (\\hoi men echleuazon\\). Imperfect active of \\chleuaz\\, a
 common verb (from \\chleu\\, jesting, mockery). Only here in the
 N.T. though late MSS. have it in
 # 2:13
 (best MSS. \\diachleuaz\\). Probably inchoative here, began to mock.
 In contempt at Paul's statement they declined to listen further
 to "this babbler" (verse
 # 18
 who had now lost what he had gained with this group of hearers
 (probably the light and flippant Epicureans). \\But others\\ (\\hoi\\
 \\de\\). A more polite group like those who had invited him to speak
 (verse
 # 19
 They were unconvinced, but had better manners and so were in
 favour of an adjournment. This was done, though it is not clear
 whether it was a serious postponement or a courteous refusal to
 hear Paul further (probably this). It was a virtual dismissal of
 the matter. " It is a sad story--the noblest of ancient cities
 and the noblest man of history--and he never cared to look on it
 again" (Furneaux).

04412
 \\Thus Paul went out from among them\\ (\\houts ho Paulos exlthen ek\\
 \\mesou autn\\). No further questions, no effort to arrest him, no
 further ridicule. He walked out never to return to Athens. Had he
 failed?

04413
 \\Clave unto him and believed\\ (\\kollthentes auti episteusan\\).
 First aorist passive of this strong word \\kolla\\, to glue to,
 common in Acts
 # 5:13; 8:29; 9:26; 10:28
 No sermon is a failure which leads a group of men (\\andres\\) to
 believe (ingressive aorist of \\pisteu\\) in Jesus Christ. Many
 so-called great or grand sermons reap no such harvest. \\Dionysius\\
 \\the Areopagite\\ (\\Dionusios ho Areopagits\\). One of the judges of
 the Court of the Areopagus. That of itself was no small victory.
 He was one of this college of twelve judges who had helped to
 make Athens famous. Eusebius says that he became afterwards
 bishop of the Church at Athens and died a martyr. \\A woman named\\
 \\Damaris\\ (\\gun onomati Damaris\\). A woman by name Damaris. Not the
 wife of Dionysius as some have thought, but an aristocratic
 woman, not necessarily an educated courtezan as Furneaux holds.
 And there were "others" (\\heteroi\\) with them, a group strong
 enough to keep the fire burning in Athens. It is common to say
 that Paul in
 # 1Co 2:1-5
 alludes to his failure with philosophy in Athens when he failed
 to preach Christ crucified and he determined never to make that
 mistake again. On the other hand Paul determined to stick to the
 Cross of Christ in spite of the fact that the intellectual pride
 and superficial culture of Athens had prevented the largest
 success. As he faced Corinth with its veneer of culture and
 imitation of philosophy and sudden wealth he would go on with the
 same gospel of the Cross, the only gospel that Paul knew or
 preached. And it was a great thing to give the world a sermon
 like that preached in Athens.

04414
 \\To Corinth\\ (\\eis Korinthon\\). Mummius had captured and destroyed
 Corinth B.C. 146. It was restored by Julius Caesar B.C. 46 as a
 boom town and made a colony. It was now the capital of the
 province of Achaia and the chief commercial city of Greece with a
 cosmopolitan population. It was only fifty miles from Athens. The
 summit of Acrocorinthus was 1,800 feet high and the ports of
 Cenchreae and Lechaeum and the Isthmus across which ships were
 hauled gave it command of the trade routes between Asia and Rome.
 The temple of Aphrodite on the Acrocorinthus had a thousand
 consecrated prostitutes and the very name to Corinthianize meant
 immorality. Not the Parthenon with Athene faced Paul in Corinth,
 but a worse situation. Naturally many Jews were in such a mart of
 trade. Philippi, Thessalonica, Beroea, Athens, all had brought
 anxiety to Paul. What could he expect in licentious Corinth?

04415
 \\Aquila\\ (\\Akulan\\). Luke calls him a Jew from Pontus, apparently not
 yet a disciple, though there were Jews from Pontus at the great
 Pentecost who were converted
 # 2:9
 Aquila who made the famous A.D. translation of the O.T. was also
 from Pontus. Paul "found" (\\heurn\\, second aorist active
 participle of \\heurisk\\) though we do not know how. Edersheim says
 that a Jewish guild always kept together whether in street or
 synagogue so that by this bond they probably met. \\Lately come\\
 \\from Italy\\ (\\prosphats elluthota apo ts Italias\\). Second
 perfect participle of \\erchomai\\. _Koin_ adverb, here only in the
 N.T., from adjective \\prosphatos\\ (\\pro, spha\\ or \\sphaz\\, to
 kill), lately slaughtered and so fresh or recent
 # Heb 10:20
 \\With his wife Priscilla\\ (\\kai Priskillan gunaika autou\\).
 Diminutive of \\Priska\\
 # Ro 16:3; 1Co 16:19
 Prisca is a name in the Acilian family and the Prisci was the
 name of another noble clan. Aquila may have been a freedman like
 many Jews in Rome. Her name comes before his in verses
 # 18,26; Ro 16:3; 2Ti 4:9
 \\Because Claudius had commanded\\ (\\dia to diatetachenai Klaudion\\).
 Perfect active articular infinitive of \\diatass\\, old verb to
 dispose, arrange, here with accusative of general reference. \\Dia\\
 here is causal sense, "because of the having ordered as to
 Claudius." This was about A.D. 49, done, Suetonius says
 (_Claudius_ C. 25), because "the Jews were in a state of constant
 tumult at the instigation of one Chrestus" (probably among the
 Jews about Christ so pronounced). At any rate Jews were unpopular
 in Rome for Tiberius had deported 4,000 to Sardinia. There were
 20,000 Jews in Rome. Probably mainly those implicated in the
 riots actually left.

04416
 \\Because he was of the same trade\\ (\\dia to homotechnon einai\\). Same
 construction with \\dia\\ as above. \\Homotechnon\\ is an old word
 (\\homos, techn\\), though here alone in N.T. Rabbi Judah says: "He
 that teacheth not his son a trade, doth the same as if he taught
 him to be a thief." So it was easy for Paul to find a home with
 these "tentmakers by trade" (\\sknoipoioi ti techni\\). Late word
 from \\skn\\ and \\poie\\, here only in the N.T. They made portable
 tents of leather or of cloth of goat's hair. So Paul lived in
 this home with this noble man and his wife, all the more
 congenial if already Christians which they soon became at any
 rate. They worked as partners in the common trade. Paul worked
 for his support elsewhere, already in Thessalonica
 # 1Th 2:9; 2Th 3:8
 and later at Ephesus with Aquila and Priscilla
 # Ac 18:18,26; 20:34; 1Co 16:19
 They moved again to Rome
 # Ro 16:3
 and were evidently a couple of considerable wealth and
 generosity. It was a blessing to Paul to find himself with these
 people. So he "abode" (\\emenen\\, imperfect active) with them and
 "they wrought" (\\rgazonto\\, imperfect middle), happy and busy
 during week days.

04417
 \\He reasoned\\ (\\dielegeto\\). Imperfect middle, same form as in
 # 17:17
 about Paul's work in Athens, here only on the Sabbaths.
 \\Persuaded\\ (\\epeithen\\). Imperfect active, conative, he tried to
 persuade both Jews and Greeks (God-fearers who alone would come).

04418
 \\Was constrained by the word\\ (\\suneicheto ti logi\\). This is
 undoubtedly the correct text and not \\ti pneumati\\ of the Textus
 Receptus, but \\suneicheto\\ is in my opinion the direct middle
 imperfect indicative, not the imperfect passive as the
 translations have it (Robertson, _Grammar_, p. 808). Paul held
 himself together or completely to the preaching instead of just
 on Sabbaths in the synagogue (verse
 # 4
 The coming of Silas and Timothy with the gifts from Macedonia
 # 1Th 3:6; 2Co 11:9; Php 4:15
 set Paul free from tent-making for a while so that he began to
 devote himself (inchoative imperfect) with fresh consecration to
 preaching. See the active in
 # 2Co 5:14
 He was now also assisted by Silas and Timothy
 # 2Co 1:19
 \\Testifying to the Jews that Jesus was the Christ\\ (\\diamarturomenos\\
 \\tois Ioudaiois einai ton Christon Isoun\\). Paul's witness
 everywhere
 # 9:22; 17:3
 This verb \\diamarturomenos\\ occurs in
 # 2:40
 (which see) for Peter's earnest witness. Perhaps daily now in the
 synagogue he spoke to the Jews who came. \\Einai\\ is the infinitive
 in indirect discourse (assertion) with the accusative of general
 reference. By \\ton Christon\\ Paul means "the Messiah." His witness
 is to show to the Jews that Jesus of Nazareth is the Messiah.

04419
 \\When they opposed themselves\\ (\\antitassomenn autn\\). Genitive
 absolute with present middle (direct middle again) of \\antitass\\,
 old verb to range in battle array (\\tass\\) face to face with or
 against (\\anti\\). In the N.T. only here and
 # Ro 13:2; Jas 4:6; 1Pe 5:5
 Paul's fresh activity roused the rabbis as at Antioch in Pisidia
 and at Thessalonica in concerted opposition and railing
 (blasphemy). \\He shook out his raiment\\ (\\ektinaxamenos ta himatia\\).
 First aorist middle of \\ektinass\\, old verb, in the N.T. only here
 as in
 # 13:51
 (middle) and
 # Mr 6:11; Mt 10:15
 where active voice occurs of shaking out dust also. Vivid and
 dramatic picture here like that in
 # Ne 5:13
 "undoubtedly a very exasperating gesture" (Ramsay), but Paul was
 deeply stirred. \\Your blood be upon your own heads\\ (\\To haima humn\\
 \\epi tn kephaln humn\\). As in
 # Eze 3:18, 33:4,8; 2Sa 1:16
 Not as a curse, but "a solemn disclaimer of responsibility" by
 Paul (Page) as in
 # Ac 20:26
 The Jews used this very phrase in assuming responsibility for the
 blood of Jesus
 # Mt 27:25
 Cf.
 # Mt 23:35
 \\I am clean\\ (\\katharos eg\\). Pure from your blood. Repeats the
 claim made in previous sentence. Paul had done his duty. \\From\\
 \\henceforth\\ (\\apo tou nun\\). Turning point reached in Corinth. He
 will devote himself to the Gentiles, though Jews will be
 converted there also. Elsewhere as in Ephesus
 # 19:1-10
 and in Rome
 # Ac 28:23-28
 Paul will preach also to Jews.

04420
 \\Titus Justus\\ (\\Titou Ioustou\\). So Aleph E Vulgate, while B has
 \\Titiau Ioustou\\, while most MSS. have only \\Ioustou\\. Evidently a
 Roman citizen and not Titus, brother of Luke, of
 # Ga 2:1
 We had Barsabbas Justus
 # Ac 1:23
 and Paul speaks of Jesus Justus
 # Co 4:11
 The Titii were a famous family of potters in Corinth. This Roman
 was a God-fearer whose house "joined hard to the synagogue" (\\n\\
 \\sunomorousa ti sunaggi\\). Periphrastic imperfect active of
 \\sunomore\\, a late (Byzantine) word, here only in the N.T.,
 followed by the associative instrumental case, from \\sunomoros\\
 (\\sun\\, \\homoros\\ from \\homos\\, joint, and \\horos\\, boundary) having
 joint boundaries, right next to. Whether Paul chose this location
 for his work because it was next to the synagogue, we do not
 know, but it caught the attendants at the synagogue worship. In
 Ephesus when Paul had to leave the synagogue he went to the
 school house of Tyrannus
 # 19:9
 The lines are being drawn between the Christians and the Jews,
 drawn by the Jews themselves.

04421
 \\Crispus\\ (\\Krispos\\). Though a Jew and ruler of the synagogue (cf.
 # 13:15
 he had a Latin name. Paul baptized him
 # 1Co 1:14
 himself, perhaps because of his prominence, apparently letting
 Silas and Timothy baptize most of the converts
 # 1Co 1:14-17
 Probably he followed Paul to the house of Titus Justus. It looked
 like ruin for the synagogue. \\With all his house\\ (\\sun holi ti\\
 \\oiki autou\\). Another household conversion, for Crispus "believed
 (\\episteusen\\) in the Lord with all his house." \\Hearing believed\\
 \\and were baptized\\ (\\akouontes episteuon kai ebaptizonto\\). Present
 active participle and imperfect indicatives active and passive,
 expressing repetition for the "many" others who kept coming to
 the Lord in Corinth. It was a continual revival after Silas and
 Timothy came and a great church was gathered here during the
 nearly two years that Paul laboured in Corinth (possibly A.D. 51
 and 52).

04422
 \\Be not afraid, but speak, and hold not thy peace\\ (\\M phobou, alla\\
 \\lalei kai m sipsis\\). Literally, "stop being afraid (\\m\\ with
 present middle imperative of \\phobe\\), but go on speaking (present
 active imperative of \\lale\\) and do not become silent (\\m\\ and
 first aorist active of \\sipa\\, ingressive aorist)." Evidently
 there were signs of a gathering storm before this vision and
 message from the Lord Jesus came to Paul one night. Paul knew
 only too well what Jewish hatred could do as he had learned it at
 Damascus, Jerusalem, Antioch in Pisidia, Iconium, Lystra, Derbe,
 Thessalonica, Beroea. He had clearly moments of doubt whether he
 had not better move on or become silent for a while in Corinth.
 Every pastor knows what it is to have such moods and moments. In
 # 2Th 3:2
 (written at this time) we catch Paul's dejection of spirits. He
 was like Elijah
 # 1Ki 19:4
 and Jeremiah
 # Jer 15:15

04423
 \\Because I am with thee\\ (\\dioti eg eimi meta sou\\). Jesus had given
 this promise to all believers
 # Mt 28:20
 and here he renews it to Paul. This promise changes Paul's whole
 outlook. Jesus had spoken to Paul before, on the way to Damascus
 # 9:4
 in Jerusalem
 # 22:17
 in Troas
 # 16:9
 in great crises of his life. He will hear him again
 # 23:11; 27:23
 Paul knows the voice of Jesus. \\No man shall set on thee to harm\\
 \\thee\\ (\\oudeis epithsetai soi tou kaksai se\\). Future direct
 middle indicative of \\epitithmi\\, old and common verb, here in
 direct middle to lay or throw oneself upon, to attack. Jesus kept
 that promise in Corinth for Paul. \\Tou kaksai\\ is genitive
 articular infinitive of purpose of \\kako\\, to do harm to. Paul
 would now face all the rabbis without fear. \\I have much people\\
 (\\laos estin moi polus\\). Dative of personal interest. "There is to
 me much people," not yet saved, but who will be if Paul holds on.
 There is the problem for every preacher and pastor, how to win
 the elect to Christ.

04424
 \\A year and six months\\ (\\eniauton kai mnas hex\\). Accusative of
 extent of time. How much time before this incident he had been
 there we do not know. He was in Corinth probably a couple of
 years in all. His work extended beyond the city
 # 2Co 11:10
 and there was a church in Cenchreae
 # Ro 16:1

04425
 \\When Gallio was proconsul of Achaia\\ (\\Gallinos de anthupatou\\
 \\ontos ts Achaias\\). Genitive absolute of present participle
 \\ontos\\. Brother of Seneca the Stoic (Nero's tutor) and uncle of
 Lucan the author of the \\Pharsalia\\. His original name was M.
 Annaeus Novatus till he was adopted by Gallio the rhetorician.
 The family was Spanish. Gallio was a man of culture and
 refinement and may have been chosen proconsul of Achaia for this
 reason. Statius calls him "_dulcis Gallio_." Seneca says of him:
 _Nemo enim mortalium uni tam dulcis quam hic omnibus_ (No one of
 mortals is so pleasant to one person as he is to all). Luke alone
 among writers says that he was proconsul, but Seneca speaks of
 his being in Achaia where he caught fever, a corroboration of
 Luke. But now a whitish grey limestone inscription from the
 Hagios Elias quarries near Delphi (a letter of Claudius to
 Delphi) has been found which definitely names Gallio as proconsul
 of Achaia (\\authupatos ts Achaias\\). The province of Achaia after
 various shifts (first senatorial, then imperial) back and forth
 with Macedonia, in A.D. 44 Claudius gave back to the Senate with
 proconsul as the title of the governor. It is amazing how Luke is
 confirmed whenever a new discovery is made. The discovery of this
 inscription has thrown light also on the date of Paul's work in
 Corinth as it says that Gallio came in the 26th acclamation of
 Claudius as Emperor in A.D. 51, that would definitely fix the
 time of Paul in Corinth as A.D. 50 and 51 (or 51 and 52).
 Deissmann has a full and able discussion of the whole matter in
 Appendix I to his _St. Paul_. \\Rose up\\ (\\katepestsan\\). Second
 aorist active of \\kat-eph-istmi\\, intransitive, to take a stand
 against, a double compound verb found nowhere else. They took a
 stand (\\estsan\\) against (\\kata\\, down on, \\epi\\, upon), they made
 a dash or rush at Paul as if they would stand it no longer.
 \\Before the judgment seat\\ (\\epi to bma\\).
 See note on "Ac 12:21"
 The proconsul was sitting in the basilica in the forum or agora.
 The Jews had probably heard of his reputation for moderation and
 sought to make an impression as they had on the praetors of
 Philippi by their rush (\\sunepest\\,
 # 16:22
 The new proconsul was a good chance also
 # 25:2
 So for the second time Paul faces a Roman proconsul (Sergius
 Paulus,
 # 13:7
 though under very different circumstances.

04426
 \\Contrary to the law\\ (\\para ton nomon\\). They did not accuse Paul of
 treason as in Thessalonica, perhaps Paul had been more careful in
 his language here. They bring the same charge here that the
 owners of the slave-girl brought in Philippi
 # 16:21
 Perhaps they fear to go too far with Gallio, for they are dealing
 with a Roman proconsul, not with the politarchs of Thessalonica.
 The Jewish religion was a _religio licita_ and they were allowed
 to make proselytes, but not among Roman citizens. To prove that
 Paul was acting contrary to Roman law (for Jewish law had no
 standing with Gallio though the phrase has a double meaning)
 these Jews had to show that Paul was making converts in ways that
 violated the Roman regulations on that subject. The accusation as
 made did not show it nor did they produce any evidence to do it.
 The verb used \\anapeithei\\ means to stir up by persuasion (old verb
 here only in the N.T.), a thing that he had a right to do.

04427
 \\When Paul was about to open his mouth\\ (\\mellontos tou Paulou\\
 \\anoigein to stoma\\). Genitive absolute again. Before Paul could
 speak, Gallio cut in and ended the whole matter. According to
 their own statement Paul needed no defence. \\Wrong\\ (\\adikma\\).
 _Injuria_. Old word, a wrong done one. In N.T. only here,
 # Ac 24:20; Re 18:5
 Here it may mean a legal wrong to the state. \\Wicked villainy\\
 (\\rhidiourgma\\). A crime, act of a criminal, from \\rhidiourgos\\
 (\\rhidios\\, easy, \\ergon\\, work), one who does a thing with ease,
 adroitly, a "slick citizen." \\Reason would that I should bear with\\
 \\you\\ (\\kata logon an aneschomn humn\\). Literally, "according to
 reason I should have put up with you (or held myself back from
 you)." This condition is the second class (determined as
 unfulfilled) and means that the Jews had no case against Paul in
 a Roman court. The verb in the conclusion (\\aneschomn\\) is second
 aorist middle indicative and means with the ablative \\humn\\ "I
 should have held myself back (direct middle) from you (ablative).
 The use of \\an\\ makes the form of the condition plain.

04428
 \\Questions\\ (\\ztmata\\). Plural, contemptuous, "a parcel of
 questions" (Knowling). \\About words\\ (\\peri logou\\). Word, singular,
 talk, not deed or fact (\\ergon, factum\\). \\And names\\ (\\kai onomatn\\).
 As to whether "Jesus" should also be called "Christ" or
 "Messiah." The Jews, Gallio knew, split hairs over words and
 names. \\And your own law\\ (\\kai nomou tou kath' hums\\) Literally,
 "And law that according to you." Gallio had not been caught in
 the trap set for him. What they had said concerned Jewish law,
 not Roman law at all. \\Look to it yourselves\\ (\\opsesthe autoi\\). The
 volitive future middle indicative of \\hora\\ often used (cf.
 # Mt 27:4
 where an imperative could be employed (Robertson, _Grammar_, p.
 874). The use of \\autoi\\ (yourselves) turns it all over to them. \\I\\
 \\am not minded\\ (\\ou boulomai\\). I am not willing, I do not wish. An
 absolute refusal to allow a religious question to be brought
 before a Roman civil court. This decision of Gallio does not
 establish Christianity in preference to Judaism. It simply means
 that the case was plainly that Christianity was a form of Judaism
 and as such was not opposed to Roman law. This decision opened
 the door for Paul's preaching all over the Roman Empire. Later
 Paul himself argues
 # Ro 9-11
 that in fact Christianity is the true, the spiritual Judaism.

04429
 \\He drave them\\ (\\aplasen autous\\). First aorist active indicative
 of \\apelaun\\, old word, but here alone in the N.T. The Jews were
 stunned by this sudden blow from the mild proconsul and wanted to
 linger to argue the case further, but they had to go.

04430
 \\They all laid hold on Sosthenes\\ (\\epilabomenoi pantes Ssthenn\\).
 See
 # 16:19; 17:19
 for the same form. Here is violent hostile reaction against their
 leader who had failed so miserably. \\Beat him\\ (\\etupton\\).
 Inchoative imperfect active, began to beat him, even if they
 could not beat Paul. Sosthenes succeeded Crispus (verse
 # 8
 when he went over to Paul. The beating did Sosthenes good for he
 too finally is a Christian
 # 1Co 1:1
 a co-worker with Paul whom he had sought to persecute. \\And Gallio\\
 \\cared for none of these things\\ (\\kai ouden toutn ti Gallini\\
 \\emelen\\). Literally, "no one of these things was a care to
 Gallio." The usually impersonal verb (\\melei, emelen\\, imperfect
 active) here has the nominative as in
 # Lu 10:40
 These words have been often misunderstood as a description of
 Gallio's lack of interest in Christianity, a religious
 indifferentist. But that is quite beside the mark. Gallio looked
 the other way with a blind eye while Sosthenes got the beating
 which he richly deserved. That was a small detail for the police
 court, not for the proconsul's concern. Gallio shows up well in
 Luke's narrative as a clear headed judge who would not be led
 astray by Jewish subterfuges and with the courage to dismiss a
 mob.

04431
 \\Having tarried after this yet many days\\ (\\eti prosmeinas hmeras\\
 \\hikanas\\). First aorist (constative) active participle of
 \\prosmen\\, old verb, to remain besides (\\pros\\ as in
 # 1Ti 1:3
 and that idea is expressed also in \\eti\\ (yet). The accusative is
 extent of time. On Luke's frequent use of \\hikanos\\ see
 # 8:11
 It is not certain that this period of "considerable days" which
 followed the trial before Gallio is included in the year and six
 months of verse
 # 11
 or is in addition to it which is most likely. Vindicated as Paul
 was, there was no reason for haste in leaving, though he usually
 left after such a crisis was passed. \\Took his leave\\
 (\\apotaxamenos\\). First aorist middle (direct), old verb, to
 separate oneself, to bid farewell (Vulgate _valefacio_), as in
 verse
 # 21; Mr 6:46
 \\Sailed thence\\ (\\exeplei\\). Imperfect active of \\ekple\\, old and
 common verb, inchoative imperfect, started to sail. Only
 Priscilla and Aquila are mentioned as his companions though
 others may have been in the party. \\Having shorn his head\\
 (\\keiramenos tn kephaln\\). First aorist middle (causative) of
 \\keir\\, old verb to shear (sheep) and the hair as also in
 # 1Co 11:6
 The participle is masculine and so cannot refer to Priscilla.
 Aquila comes next to the participle, but since mention of
 Priscilla and Aquila is parenthetical and the two other
 participles (\\prosmeinas, apotaxamenos\\) refer to Paul it seems
 clear that this one does also. \\For he had a vow\\ (\\eichen gar\\
 \\euchn\\). Imperfect active showing the continuance of the vow up
 till this time in Cenchreae, the port of Corinth when it expired.
 It was not a Nazarite vow which could be absolved only in
 Jerusalem. It is possible that the hair was only polled or
 trimmed, cut shorter, not "shaved" (\\xura\\ as in
 # 21:24
 for there is a distinction as both verbs are contrasted in
 # 1Co 11:6
 (\\keirsthai  xursthai\\). It is not clear what sort of a vow Paul
 had taken nor why he took it. It may have been a thank offering
 for the outcome at Corinth (Hackett). Paul as a Jew kept up his
 observance of the ceremonial law, but refused to impose it on the
 Gentiles.

04432
 \\Came\\ (\\katntsan\\). Came down, as usual in speaking of coming to
 land
 # 16:1
 \\To Ephesus\\ (\\eis Epheson\\). This great city on the Cayster, the
 capital of the Province of Asia, the home of the worship of Diana
 (Artemis) with a wonderful temple, Paul at last had reached,
 though forbidden to come on the way out on this tour
 # 16:6
 Here Paul will spend three years after his return from Jerusalem.
 \\He left them there\\ (\\kakeinous katelipen autou\\). That is,
 Priscilla and Aquila he left (second aorist active indicative)
 here (\\autou\\). But Luke mentions the departure by way of
 anticipation before he actually went away (verse
 # 21
 \\But he himself\\ (\\autos de\\). Paul again the leading person in the
 narrative. On this occasion he may have gone alone into the
 synagogue. \\He reasoned\\ (\\dielexato\\). Luke's favourite word for
 Paul's synagogue discourses
 # 17:2,17; 18:4
 which see) as also
 # 19:8,9

04433
 \\When they asked him\\ (\\ertntn autn\\). Genitive absolute of
 present participle of \\erta\\, old verb to ask a question, common
 in _Koin_ to make a request as here. \\He consented not\\ (\\ouk\\
 \\epeneusen\\). First aorist active indicative of \\epineu\\, old verb
 to express approval by a nod, only here in the N.T.

04434
 \\I shall return\\ (\\anakamps\\). Future active indicative of
 \\anakampt\\, old verb to bend back, turn back
 # Mt 2:2
 \\If God will\\ (\\tou theou thelontos\\). Genitive absolute of present
 active participle. This expression (\\ean\\ with subjunctive) occurs
 also in
 # 1Co 4:19; 16:7; Jas 4:15
 Such phrases were common among Jews, Greeks, and Romans, and are
 today. It is simply a recognition that we are in God's hands. The
 Textus Receptus has here a sentence not in the best MSS.: "I must
 by all means keep this feast that cometh in Jerusalem." This
 addition by D and other documents may have been due to a desire
 to give a reason for the language in verse
 # 22
 about "going up" to Jerusalem. Whether Paul said it or not, it
 was in the spring when he made this journey with a company of
 pilgrims probably going to the feast of Pentecost in Jerusalem.
 We know that later Paul did try to reach Jerusalem for Pentecost
 # 20:16
 and succeeded. As the ship was leaving, Paul had to go, but with
 the hope of returning soon to Ephesus as he did.

04435
 \\He went up and saluted the church\\ (\\anabas kai aspasamenos tn\\
 \\ekklsian\\). The language could refer to the church in Caesarea
 where Paul had just landed, except for several things. The going
 up (\\anabas\\, second aorist active participle of \\anabain\\) is the
 common way of speaking of going to Jerusalem which was up from
 every direction save from Hebron. It was the capital of Palestine
 as people in England today speaking of going up to London.
 Besides "he went down to Antioch" (\\kateb eis Antiocheian\\, second
 aorist active indicative of \\katabain\\) which language suits
 better leaving Jerusalem than Caesarea. Moreover, there was no
 special reason for this trip to Caesarea, but to Jerusalem it was
 different. Here Paul saluted the church in the fourth of his five
 visits after his conversion
 # 9:26; 11:30; 15:4; 18:22; 21:17
 The apostles may or may not have been in the city, but Paul had
 friends in Jerusalem now. Apparently he did not tarry long, but
 returned to Antioch to make a report of his second mission tour
 as he had done at the close of the first when he and Barnabas
 came back
 # 14:26-28
 He had started on this tour with Silas and had picked up Timothy
 and Luke, but came back alone. He had a great story to tell.

04436
 \\Having spent some time\\ (\\poisas chronon tina\\). Literally, having
 done some time. How long we do not know, probably not long. There
 are those who place the visit of Peter here to which Paul alludes
 in
 # Ga 2:11
 and which we have located while Paul was here the last time
 # Ac 15:35
 \\He departed\\ (\\exlthen\\). Thus simply and alone Paul began the
 third mission tour without a Barnabas or a Silas. \\Went through\\
 (\\dierchomenos\\). Present middle participle, going through. \\The\\
 \\region of Galatia and Phrygia\\ (\\ten Galatikn chran kai\\
 \\Phrygian\\).
 See note on "Ac 16:6"
  for discussion of this phrase, here in reverse order, passing
 through the Galatic region and then Phrygia. Does Luke mean
 Lycaonia (Derbe and Lystra) and Phrygia (Iconium and Pisidian
 Antioch)? Or does he mean the route west through the old Galatia
 and the old Phrygia on west into Asia? The same conflict exists
 here over the South Galatian and the North Galatian theories.
 Phrygia is apparently distinguished from the Galatic region here.
 It is apparently A.D. 52 when Paul set out on this tour. \\In\\
 \\order\\ (\\kathexs\\). In succession as in
 # 11:4
 though the names of the cities are not given. \\Stablishing\\
 (\\strizn\\). As he did in the second tour
 # 15:41
 \\epistrizn\\, compound of this same verb) which see.

04437
 \\Apollos\\ (\\Apolls\\). Genitive \\-\\ Attic second declension. Probably
 a contraction of \\Apollonios\\ as D has it here. \\An Alexandrian\\
 (\\Alexandreus\\). Alexander the Great founded this city B.C. 332 and
 placed a colony of Jews there which flourished greatly, one-third
 of the population at this time. There was a great university and
 library there. The Jewish-Alexandrian philosophy developed here
 of which Philo was the chief exponent who was still living.
 Apollos was undoubtedly a man of the schools and a man of parts.
 \\A learned man\\ (\\anr logios\\). Or eloquent, as the word can mean
 either a man of words (like one "wordy," verbose) or a man of
 ideas, since \\logos\\ was used either for reason or speech. Apollos
 was doubtless both learned (mighty in the Scriptures) and
 eloquent, though eloquence varies greatly in people's ideas.
 \\Mighty in the Scriptures\\ (\\dunatos n en tais graphais\\). Being
 powerful (\\dunatos\\ verbal of \\dunamai\\ and same root as \\dunamis\\,
 dynamite, dynamo) in the Scriptures (in the knowledge and the use
 of the Scriptures), as should be true of every preacher. There is
 no excuse for ignorance of the Scriptures on the part of
 preachers, the professed interpreters of the word of God. The
 last lecture made to the New Testament English class in Southern
 Baptist Theological Seminary by John A. Broadus was on this
 passage with a plea for his students to be mighty in the
 Scriptures. In Alexandria Clement of Alexandria and Origen taught
 in the Christian theological school.

04438
 \\Had been instructed in the way of the Lord\\ (\\n katchmenos tn\\
 \\hodon tou kuriou\\). Periphrastic past perfect passive of \\katche\\,
 rare in the old Greek and not in the LXX from \\kata\\ and \\che\\
 (\\ch\\, sound) as in
 # Lu 1:4
 to re-sound, to re-echo, to teach by repeated dinning into the
 ears as the Arabs do now, to teach orally by word of mouth (and
 ear). Here the accusative of the thing (the word) is retained in
 the passive like with \\didask\\, to teach (Robertson, _Grammar_, p.
 485). Being fervent in spirit (\\zen ti pneumati\\). Boiling (from
 \\ze\\, to boil, old and common verb, in N.T. only here and
 # Ro 12:11
 like boiling water or yeast. The Latin verb _ferveo_ means to
 boil or ferment. Locative case after it. \\Taught carefully\\
 (\\edidasken akribs\\). Imperfect active, was teaching or
 inchoative, began teaching, accurately. He taught accurately what
 he knew, a fine gift for any preacher. \\Only the baptism of John\\
 (\\monon to baptisma Ianou\\). It was a \\baptism of repentance\\
 (marked by repentance) as Paul said
 # 13:24; 19:4
 as Peter said
 # 2:38
 and as the Gospels tell
 # Mr 1:4
 etc.). That is to say, Apollos knew only what the Baptist knew
 when he died, but John had preached the coming of the Messiah,
 had baptized him, had identified him as the Son of God, had
 proclaimed the baptism of the Holy Spirit, but had not seen the
 Cross, the Resurrection of Jesus, nor the great Day of Pentecost.

04439
 \\They took him unto them\\ (\\proselabonto\\). Second aorist middle
 (indirect) indicative of \\proslamban\\, old verb, to their home and
 heart as companion (cf. the rabbis and the ruffians in
 # 17:5
 Probably for dinner after service. \\Expounded\\ (\\exethento\\). Second
 aorist (effective) middle indicative of \\ektithmi\\ seen already in
 # 11:4
 to set forth. \\More carefully\\ (\\akribesteron\\). Comparative adverb
 of \\akribs\\. More accurately than he already knew. Instead of
 abusing the young and brilliant preacher for his ignorance they
 (particularly Priscilla) gave him the fuller story of the life
 and work of Jesus and of the apostolic period to fill up the gaps
 in his knowledge. It is a needed and delicate task, this thing of
 teaching gifted young ministers. They do not learn it all in
 schools. More of it comes from contact with men and women rich in
 grace and in the knowledge of God's ways. He was not rebaptized,
 but only received fuller information.

04440
 \\Encouraged him\\ (\\protrepsamenoi\\). First aorist middle participle
 of \\protrep\\, old verb, to urge forward, to push on, only here in
 the N.T. Since Apollos wanted (\\boulomenou autou\\, genitive
 absolute) to go into Achaia, the brethren (including others
 besides Priscilla and Aquila) wrote (\\egrapsan\\) a letter of
 introduction to the disciples in Corinth to receive him
 (\\apodexasthai auton\\), a nice letter of recommendation and a
 sincere one also. But Paul will refer to this very letter later
 # 2Co 3:1
 and observe that he himself needed no such letter of
 commendation. The Codex Bezae adds here that certain Corinthians
 who had come to Ephesus heard Apollos and begged him to cross
 over with them to Corinth. This may very well be the way that
 Apollos was led to go. Preachers often receive calls because
 visitors from other places hear them. Priscilla and Aquila were
 well known in Corinth and their approval would carry weight. But
 they did not urge Apollos to stay longer in Ephesus. \\Helped them\\
 \\much\\ (\\sunebaleto polu\\). Second aorist middle indicative of
 \\sunball\\ used in
 # 17:18
 for "dispute," old verb to throw together, in the N.T. always in
 the active save here in the middle (common in Greek writers) to
 put together, to help. \\Through grace\\ (\\dia ts charitos\\). This
 makes sense if taken with "believed," as Hackett does (cf.
 # 13:48; 16:14
 or with "helped"
 # 1Co 3:10; 15:10; 2Co 1:12
 Both are true as the references show.

04441
 \\Powerfully\\ (\\eutons\\). Adverb from \\eutonos\\ (\\eu\\, well, \\tein\\,
 to stretch), well-strung, at full stretch. \\Confuted\\
 (\\diakatlegcheto\\). Imperfect middle of the double compound verb
 \\dia-kat-elegchomai\\, to confute with rivalry in a contest, here
 alone. The old Greek has \\dielegch\\, to convict of falsehood, but
 not this double compound which means to argue down to a finish.
 It is the imperfect tense and does not mean that Apollos
 convinced these rabbis, but he had the last word. \\Publicly\\
 (\\dmosii\\). See
 # 5:18; 16:37
 In open meeting where all could see the victory of Apollos.
 \\Shewing\\ (\\epideiknus\\). Present active participle of \\epideiknumi\\,
 old verb to set forth so that all see. \\By the Scriptures\\ (\\dia tn\\
 \\graphn\\). In which Apollos was so "mighty" (verse
 # 24
 and the rabbis so weak for they knew the oral law better than the
 written
 # Mr 7:8-12
 \\That Jesus was the Christ\\ (\\einai ton Christon Isoun\\). Infinitive
 and the accusative in indirect assertion. Apollos proclaims the
 same message that Paul did everywhere
 # 17:3
 He had not yet met Paul, but he had been instructed by Priscilla
 and Aquila. He is in Corinth building on the foundation laid so
 well by Paul
 # 1Co 3:4-17
 Luke has here made a brief digression from the story of Paul, but
 it helps us understand Paul better There are those who think that
 Apollos wrote Hebrews, a guess that may be correct.

04442
 \\While Apollos was at Corinth\\ (\\en ti ton Apoll einai en\\
 \\Korinthi\\). Favourite idiom with Luke, \\en\\ with the locative of
 the articular infinitive and the accusative of general reference
 # Lu 1:8; 2:27
 etc.). \\Having passed through the upper country\\ (\\dielthonta ta\\
 \\anterika mer\\). Second aorist active participle of \\dierchomai\\,
 accusative case agreeing with \\Paulon\\, accusative of general
 reference with the infinitive \\elthein\\, idiomatic construction
 with \\egeneto\\. The word for "upper" (\\anterika\\) is a late form for
 \\antera\\
 # Lu 14:10
 and occurs in Hippocrates and Galen. It refers to the highlands
 (cf. Xenophon's _Anabasis_) and means that Paul did not travel
 the usual Roman road west by Colossae and Laodicea in the Lycus
 Valley, cities that he did not visit
 # Col 2:1
 Instead he took the more direct road through the Cayster Valley
 to Ephesus. Codex Bezae says here that Paul wanted to go back to
 Jerusalem, but that the Holy Spirit bade him to go into Asia
 where he had been forbidden to go in the second tour
 # 16:6
 Whether the upper "parts" (\\mer\\) here points to North Galatia is
 still a point of dispute among scholars. So he came again to
 Ephesus as he had promised to do
 # 18:21
 The province of Asia included the western part of Asia Minor. The
 Romans took this country B.C. 130. Finally the name was extended
 to the whole continent. It was a jewel in the Roman empire along
 with Africa and was a senatorial province. It was full of great
 cities like Ephesus, Smyrna, Pergamum, Thyatira, Sardis,
 Philadelphia, Laodicea (the seven churches of
 # Re 2;3
 Colossae, Hierapolis, Apamea, to go no further. Hellenism had
 full sway here. Ephesus was the capital and chief city and was a
 richer and larger city than Corinth. It was located at the
 entrance to the valley of the Maeander to the east. Here was the
 power of Rome and the splendour of Greek culture and the full
 tide of oriental superstition and magic. The Temple of Artemis
 was one of the seven wonders of the world. While in Ephesus some
 hold that Paul at this time wrote the Epistle to the Galatians
 after his recent visit there, some that he did it before his
 recent visit to Jerusalem. But it is still possible that he wrote
 it from Corinth just before writing to Rome, a point to discuss
 later. \\Certain disciples\\ (\\tinas mathtas\\). Who were they? Apollos
 had already gone to Corinth. They show no connection with
 Priscilla and Aquila. Luke calls them "disciples" or "learners"
 (\\mathtas\\) because they were evidently sincere though crude and
 ignorant. There is no reason at all for connecting these
 uninformed disciples of the Baptist with Apollos. They were
 floating followers of the Baptist who drifted into Ephesus and
 whom Paul found. Some of John's disciples clung to him till his
 death
 # Joh 3:22-25; Lu 7:19; Mt 14:12
 Some of them left Palestine without the further knowledge of
 Jesus that came after his death and some did not even know that,
 as turned out to be the case with the group in Ephesus.

04443
 \\Did ye receive the Holy Spirit when ye believed?\\ (\\ei pneuma\\
 \\hagion elabete pisteusantes?\\). This use of \\Pi\\ in a direct
 question occurs in
 # 1:6
 is not according to the old Greek idiom, but is common in the LXX
 and the N.T. as in
 # Lu 13:23
 which see (Robertson, _Grammar_, p. 916). Apparently Paul was
 suspicious of the looks or conduct of these professed disciples.
 The first aorist active participle \\pisteusantes\\ is simultaneous
 with the second aorist active indicative \\elabete\\ and refers to
 the same event. \\Nay, we did not so much as hear whether the Holy\\
 \\Spirit was\\ (\\All' oude ei pneuma hagion estin kousamen\\). The
 reply of these ignorant disciples is amazing. They probably refer
 to the time of their baptism and mean that, when baptized, they
 did not hear whether (\\ei\\ in indirect question) the Holy Spirit
 was (\\estin\\ retained as in
 # Joh 7:39
 Plain proof that they knew John's message poorly.

04444
 \\Into what\\ (\\eis ti\\). More properly, \\Unto what\\ or \\on what basis\\
 (Robertson, _Grammar_, p. 592). Clearly, Paul felt they had
 received a poor baptism with no knowledge of the Holy Spirit.
 \\John's baptism\\ (\\to Ianou baptisma\\). Last mention of John the
 Baptist in the N.T. They had been dipped in other words, but they
 had not grasped the significance of the ordinance.

04445
 \\With the baptism of repentance\\ (\\baptisma metanoias\\). Cognate
 accusative with \\ebaptisen\\ and the genitive \\metanoias\\ describing
 the baptism as marked by (case of species or genus), not as
 conveying, repentance just as in
 # Mr 1:4
 and that was the work of the Holy Spirit. But John preached also
 the baptism of the Holy Spirit which the Messiah was to bring
 # Mr 1:7; Mt 3:11; Lu 3:16
 If they did not know of the Holy Spirit, they had missed the
 point of John's baptism. \\That they should believe on him that\\
 \\should come after him, that is on Jesus\\ (\\eis ton erchomenon met'\\
 \\auton hina pisteussin, tout' estin eis ton Isoun\\). Note the
 emphatic prolepsis of \\eis ton erchomenon met' auton\\ before \\hina\\
 \\pisteussin\\ with which it is construed. This is John's identical
 phrase, "the one coming after me" as seen in
 # Mr 1:7; Mt 3:11; Lu 3:16; Joh 1:15
 It is not clear that these "disciples" believed in a Messiah,
 least of all in Jesus. They were wholly unprepared for the
 baptism of John. Paul does not mean to say that John's baptism
 was inadequate, but he simply explains what John really taught
 and so what his baptism signified.

04446
 \\The name of the Lord Jesus\\ (\\to onoma ton kuriou Isou\\). Apollos
 was not rebaptized. The twelve apostles were not rebaptized.
 Jesus received no other baptism than that of John. The point here
 is simply that these twelve men were grossly ignorant of the
 meaning of John's baptism as regards repentance, the Messiahship
 of Jesus, the Holy Spirit. Hence Paul had them baptized, not so
 much again, as really baptized this time, in the name or on the
 authority of the Lord Jesus as he had himself commanded
 # Mt 28:19
 and as was the universal apostolic custom. Proper understanding
 of "Jesus" involved all the rest including the Trinity (Father,
 Son, and Holy Spirit). Luke does not give a formula, but simply
 explains that now these men had a proper object of faith (Jesus)
 and were now really baptized.

04447
 \\When Paul had laid his hands upon them\\ (\\epithentos autois tou\\
 \\Paulou cheiras\\). Genitive absolute of second aorist active
 participle of \\epitithmi\\. This act of laying on of the hands was
 done in Samaria by Peter and John
 # 8:16
 and in Damascus in the case of Paul
 # 9:17
 and was followed as here by the descent of the Holy Spirit in
 supernatural power. \\They spake with tongues\\ (\\elaloun glssais\\).
 Inchoative imperfect, began to speak with tongues as in Jerusalem
 at Pentecost and as in Caesarea before the baptism. \\Prophesied\\
 (\\eprophteuon\\). Inchoative imperfect again, began to prophesy.
 The speaking with tongues and prophesying was external and
 indubitable proof that the Holy Spirit had come on these twelve
 uninformed disciples now fully won to the service of Jesus as
 Messiah. But this baptism in water did not "convey" the Holy
 Spirit nor forgiveness of sins. Paul was not a sacramentalist.

04448
04449
 \\Spake boldly\\ (\\eparrsiazeto\\). Imperfect middle, kept on at it for
 three months. Cf. same word in
 # 18:26
 \\Persuading\\ (\\peithn\\). Present active conative participle of
 \\peith\\, trying to persuade
 # 28:23
 Paul's idea of the Kingdom of God was the church of God which he
 (Jesus, God's Son) had purchased with his own blood
 # Ac 20:28
 calling Christ God). Nowhere else had Paul apparently been able
 to speak so long in the synagogue without interruption unless it
 was so at Corinth. These Jews were already interested
