04450
 \\But when some were hardened\\ (\\hs de tines esklrunonto\\).
 Imperfect passive of \\sklrun\\, causative like _hiphil_ in Hebrew,
 to make hard (\\sklros\\) or rough or harsh
 # Mt 25:24
 In LXX and Hippocrates and Galen (in medical writings). In N.T.
 only here and
 # Ro 9:18
 and 4 times in
 # Heb 3:8,13,15; 4:7,8
 quoting and referring to
 # Ps 95:8
 about hardening the heart like a gristle. The inevitable reaction
 against Paul went on even in Ephesus though slowly. \\Disobedient\\
 (\\epeithoun\\). Imperfect again, showing the growing disbelief and
 disobedience (\\apeiths\\), both ideas as in
 # 14:2; 17:5
 first refusal to believe and then refusal to obey. Both \\sklrun\\
 and \\apeithe\\ occur together, as here, in Ecclus. 30:12. \\Speaking\\
 \\evil of the Way\\ (\\kakologountes tn hodon\\). Late verb from
 \\kakologos\\ (speaker of evil) for the old \\kaks leg\\. Already in
 # Mr 7:10; 9:39; Mt 15:4
 Now these Jews are aggressive opponents of Paul and seek to
 injure his influence with the crowd. Note "the Way" as in
 # 9:2
 for Christianity. \\He departed from them\\ (\\apostas ap' autn\\).
 Second aorist active participle of \\aphistmi\\, made an "apostasy"
 (standing off, cleavage) as he did at Corinth
 # 18:7
 \\metabas\\, making a change). \\Separated the disciples\\ (\\aphrisen\\
 \\tous mathtas\\). First aorist active indicative of \\aphoriz\\, old
 verb to mark limits (horizon) as already in
 # 13:2
 Paul himself was a spiritual Pharisee "separated" to Christ
 # Ro 1:1
 The Jews regarded this withdrawal as apostasy, like separating
 the sheep from the goats
 # Mt 25:32
 Paul now made a separate church as he had done at Thessalonica
 and Corinth. \\In the school of Tyrannus\\ (\\en ti scholi Turannou\\).
 \\Schol\\ (our school) is an old word from \\schein\\ (\\ech\\) to hold
 on, leisure and then in later Greek (Plutarch, etc.) a place
 where there is leisure as here. Only this example in the N.T.
 This is the Greek notion of "school," the Jewish being that of
 "yoke" as in
 # Mt 11:29
 The name Tyrannus (our tyrant) is a common one. It is an
 inscription in the Columbarium of the Empress Livia as that of a
 physician in the court. Furneaux suggests the possibility that a
 relative of this physician was lecturing on medicine in Ephesus
 and so as a friend of Luke, the physician, would be glad to help
 Paul about a place to preach. It was probably a public building
 or lecture hall with this name whether hired by Paul or loaned to
 him. The pagan sophists often spoke in such halls. The Codex
 Bezae adds "from the fifth hour to the tenth" as the time
 allotted Paul for his work in this hall, which is quite possible,
 from just before midday till the close of the afternoon (from
 before the noon meal till two hours before sunset) each day. Here
 Paul had great freedom and a great hearing. As the church grows
 there will be other places of meeting as the church in the house
 of Aquila and Priscilla
 # 1Co 16:19

04451
 \\For two years\\ (\\epi et duo\\). Note \\epi\\ with accusative for extent
 of time as in verse
 # 8
 \\epi mnas treis\\ and often. But in
 # 20:31
 Paul said to the Ephesian elders at Miletus that he laboured with
 them for the space of "three years." That may be a general
 expression and there was probably a longer period after the "two
 years" in the school of Tyrannus besides the six months in the
 synagogue. Paul may have preached thereafter in the house of
 Aquila and Priscilla for some months, the "for a while" of verse
 # 22
 \\So that all they which dwelt in Asia heard\\ (\\hste pantas tous\\
 \\katoikountas tn Asian akousai\\). Actual result with \\hste\\ and the
 infinitive with accusative of general reference as is common
 (also verse
 # 11
 in the _Koin_ (Robertson, _Grammar_, pp. 999f.). Paul apparently
 remained in Ephesus, but the gospel spread all over the province
 even to the Lycus Valley including the rest of the seven churches
 of
 # Re 1:11; 2; 3
 Demetrius in verse
 # 26
 will confirm the tremendous influence of Paul's ministry in
 Ephesus on Asia. Forty years after this Pliny in his famous
 letter to Trajan from Bithynia will say of Christianity: "For the
 contagion of this superstition has not only spread through
 cities, but also through villages and country places." It was
 during these years in Ephesus that Paul was greatly disturbed
 over the troubles in the Corinthian Church. He apparently wrote a
 letter to them now lost to us
 # 1Co 5:9
 received messages from the household of Chloe, a letter from the
 church, special messengers, sent Timothy, then Titus, may have
 made a hurried trip himself, wrote our First Corinthians, was
 planning to go after the return of Titus to Troas where he was to
 meet him after Pentecost, when all of a sudden the uproar raised
 by Demetrius hurried Paul away sooner than he had planned.
 Meanwhile Apollos had returned from Corinth to Ephesus and
 refused to go back
 # 1Co 16:12
 Paul doubtless had helpers like Epaphras and Philemon who carried
 the message over the province of Asia, Tychicus, and Trophimus of
 Asia who were with him on the last visit to Jerusalem (verses
 # 22,29; 20:4
 Paul's message reached Greeks, not merely Hellenists and
 God-fearers, but some of the Greeks in the upper circles of life
 in Ephesus.

04452
 \\Special miracles\\ (\\dunameis ou tas tuchousas\\). "Powers not the
 ones that happen by chance," "not the ordinary ones," litotes for
 "the extraordinary." All "miracles" or "powers" (\\dunameis\\) are
 supernatural and out of the ordinary, but here God regularly
 wrought (\\epoiei\\), imperfect active) wonders beyond those familiar
 to the disciples and completely different from the deeds of the
 Jewish exorcists. This phrase is peculiar to Luke in the N.T.
 (also
 # 28:2
 but it occurs in the classical Greek and in the _Koin_ as in III
 Macc. 3:7 and in papyri and inscriptions (Deissmann, _Bible
 Studies_, p. 255). In Samaria Philip wrought miracles to deliver
 the people from the influence of Simon Magus. Here in Ephesus
 exorcists and other magicians had built an enormous vogue of a
 false spiritualism and Paul faces unseen forces of evil. His
 tremendous success led some people to superstitious practices
 thinking that there was power in Paul's person.

04453
 \\Handkerchiefs\\ (\\soudaria\\). Latin word for \\sudor\\ (sweat). Used in
 # Lu 19:20; Joh 11:44; 20:7
 In two papyri marriage-contracts this word occurs among the
 toilet articles in the dowry (Deissmann, _Bible Studies_, p.
 223). \\Aprons\\ (\\simikinthia\\). Latin word also, _semicinctilum_
 (\\semi, cingo\\). Only here in the N.T. Linen aprons used by
 servants or artisans (Martial XIV. 153). Paul did manual work at
 Ephesus
 # 20:34
 and so wore these aprons. \\Departed\\ (\\apallalsethai\\). Present
 passive infinitive with \\hste\\ for actual result as in verse
 # 10
 If one wonders how God could honour such superstitious faith, he
 should remember that there is no power in superstition or in
 magic, but in God. If God never honoured any faith save that
 entirely free from superstition, how about Christian people who
 are troubled over the number 13, over the moon, the rabbit's
 foot? The poor woman with an issue of blood touched the hem of
 Christ's garment and was healed
 # Lu 8:44-46
 as others sought to do
 # Mt 14:36
 God condescends to meet us in our ignorance and weakness where he
 can reach us. Elisha had a notion that some of the power of
 Elijah resided in his mantle
 # 2Ki 2:13
 Some even sought help from Peter's shadow
 # Ac 5:15

04454
 \\Of the strolling Jews, exorcists\\ (\\tn perierchomenn Ioudain\\
 \\exorkistn\\). These exorcists travelled around (\\peri\\) from place
 to place like modern Gypsy fortune-tellers. The Jews were
 especially addicted to such practices with spells of sorcery
 connected with the name of Solomon (Josephus, _Ant_. VIII. 2.5).
 See also Tobit 8:1-3. Jesus alludes to those in Palestine
 # Mt 12:27; Lu 11:19
 The exorcists were originally those who administered an oath
 (from \\exorkiz\\, to exact an oath), then to use an oath as a spell
 or charm. Only instance here in the N.T. These men regarded Paul
 as one of their own number just as Simon Magus treated Simon
 Peter. Only here these exorcists paid Paul the compliment of
 imitation instead of offering money as Magus did. \\To name over\\
 (\\onomazein epi\\). They heard what Paul said and treated his words
 as a magic charm or spell to drive the evil spirits out. \\I adjure\\
 \\you by Jesus whom Paul preacheth\\ (\\Horkiz humas ton Isoun hon\\
 \\Paulos krussei\\). Note two accusatives with the verb of swearing
 (cf.
 # Mr 5:7
 as a causative verb (Robertson, _Grammar_, p. 483). The papyri
 furnish numerous instances of \\horkiz\\ in such constructions
 (Deissmann, _Bible Studies_, p. 281). Note also the article with
 Jesus, "the Jesus," as if to identify the magic word to the
 demons with the addition "whom Paul preaches." They thought that
 success turned on the correct use of the magical formula. The
 Ephesian mysteries included Christianity, so they supposed.

04455
 \\Seven sons of Sceva\\ (\\Skeu hepta huioi\\). Who this Sceva was we do
 not know. If a high priest, he was highly connected in Jerusalem
 (cf.
 # 5:24
 Some MSS. have ruler instead of priest. His name may be Latin in
 origin. \\Skeu\\ has Doric form of genitive. But that he had seven
 sons in this degraded business shows how Judaism had fared poorly
 in this superstitious city. Did they imagine there was special
 power in the number seven?

04456
 \\Jesus I know\\ (\\ton Isoun ginsk\\). "The (whom you mention) Jesus
 I recognize (\\ginsk\\)" and "the (whom you mentioned) Paul I am
 acquainted with (\\ton Paulon epistamai\\)." Clear distinction
 between \\ginsk\\ and \\epistamai\\. \\But who are ye?\\ (\\humeis de tines\\
 \\este?\\). But you, who are you? Emphatic prolepsis.

04457
 \\Leaped on them\\ (\\ephalomenos ep' autous\\). Second aorist
 (ingressive) middle participle of \\ephallomai\\, old verb to spring
 upon like a panther, here only in the N.T. \\Mastered\\
 (\\katakurieusas\\). First aorist (effective) active participle of
 \\katakurieu\\, late verb from \\kata\\ and \\kurios\\, to become lord or
 master of. \\Both\\ (\\amphotern\\). Papyri examples exist where
 \\amphoteroi\\ means "all" or more than "two" (Robertson, _Grammar_,
 p. 745). So here \\amphoteroi\\ includes all seven. "Both" in old
 English was used for more than two. \\So that\\ (\\hste\\). Another
 example (verses
 # 10,11
 of \\hste\\ with the infinitive for result. \\Naked\\ (\\gumnous\\).
 Probably with torn garments, \\Wounded\\ (\\tetraumatismenous\\). Perfect
 passive participle of \\traumatiz\\, old verb to wound, from \\trauma\\
 (a wound). In the N.T. only here and
 # Lu 20:12

04458
 \\Was magnified\\ (\\emegaluneto\\). Imperfect passive. To make great. It
 was a notable victory over the powers of evil in Ephesus.

04459
 \\Came\\ (\\rchonto\\). Imperfect middle, kept coming, one after
 another. Even some of the believers were secretly under the spell
 of these false spiritualists just as some Christians today
 cherish private contacts with so-called occult powers through
 mediums, seances, of which they are ashamed. \\Confessing\\
 (\\exomologoumenoi\\). It was time to make a clean breast of it all,
 to turn on the light, to unbosom their secret habits. \\Declaring\\
 \\their deeds\\ (\\anaggellontes tas praxeis autn\\). Judgment was
 beginning at the house of God. The dupes (professing believers,
 alas) of these jugglers or exorcists now had their eyes opened
 when they saw the utter defeat of the tricksters who had tried to
 use the name of Jesus without his power. The boomerang was
 tremendous. The black arts were now laid bare in their real
 character. Gentile converts had a struggle to shake off their
 corrupt environment.

04460
 \\Not a few of them that practised curious arts\\ (\\hikanoi tn ta\\
 \\perierga praxantn\\). Considerable number of the performers or
 exorcists themselves who knew that they were humbugs were led to
 renounce their evil practices. The word \\perierga\\ (curious) is an
 old word (\\peri, erga\\) originally a piddler about trifles, a
 busybody
 # 1Ti 5:13
 then impertinent and magical things as here. Only two examples in
 the N.T. It is a technical term for magic as the papyri and
 inscriptions show. Deissmann (_Bible Studies_, p. 323) thinks
 that these books here burned were just like the Magic Papyri now
 recovered from Egypt. \\Burned them in the sight of all\\ (\\katekaion\\
 \\enpion pantn\\). Imperfect active of \\katakai\\. It probably took a
 good while to do it, burned them completely (up, we say; down,
 the Greeks say, perfective use of \\kata\\). These Magical Papyri or
 slips of parchment with symbols or magical sentences written on
 them called \\Ephesia Grammata\\ (Ephesian Letters). These Ephesian
 Letters were worn as amulets or charms. \\They brought them\\
 \\together\\ (\\sunenegkantes\\). Second aorist active participle of
 \\sunpher\\. What a glorious conflagration it would be if in every
 city all the salacious, blasphemous, degrading books, pamphlets,
 magazines, and papers could be piled together and burned. \\They\\
 \\counted\\ (\\sunepsphisan\\). First aorist active indicative of
 \\sunpsphiz\\, to reckon together. In LXX
 # Jer 29:49
 Only here in N.T. \\Sunkatapsphiz\\ in
 # 1:26
 \\Fifty thousand pieces of silver\\ (\\arguriou muriadas pente\\). Five
 ten thousand (\\muriadas\\) pieces of silver. Ephesus was largely
 Greek and probably the silver pieces were Greek drachmae or the
 Latin denarius, probably about ten thousand dollars or two
 thousand English pounds.

04461
 \\Mightily\\ (\\kata kratos\\). According to strength. Only here in N.T.,
 common military term in Thucydides. Such proof of a change
 counted. \\Grew and prevailed\\ (\\uxanen kai ischuen\\). Imperfect
 actives, kept growing and gaining strength. It was a day of
 triumph for Christ in Ephesus, this city of vast wealth and
 superstition. Ephesus for centuries will be one of the centres of
 Christian power. Timothy will come here and John the Apostle and
 Polycarp and Irenaeus.

04462
 \\Purposed in the spirit\\ (\\etheto en ti pneumati\\). Second aorist
 middle indicative for mental action and "spirit" expressed also.
 A new stage in Paul's career begins here, a new division of the
 Acts. \\Passed through\\ (\\dielthn\\). Word (\\dierchomai\\) used ten times
 in Acts (cf.
 # 19:1
 of missionary journeys (Ramsay). \\Macedonia and Achaia\\ (\\tn\\
 \\Makedonian kai Achaian\\). This was the way that he actually went,
 but originally he had planned to go to Achaia (Corinth) and then
 to Macedonia, as he says in
 # 2Co 1:15
 but he had now changed that purpose, perhaps because of the bad
 news from Corinth. Already when he wrote I Corinthians he
 proposed to go first to Macedonia
 # 1Co 16:5-7
 He even hoped to spend the winter in Corinth "if the Lord permit"
 and to remain in Ephesus till Pentecost, neither of which things
 he did. \\I must also see Rome\\ (\\dei me kai Rmn idein\\). This
 section of Acts begins with Rome in the horizon of Paul's plans
 and the book closes with Paul in Rome (Rackham). Here he feels
 the necessity of going as in
 # Ro 1:15
 he feels himself "debtor" to all including "those in Rome"
 # Ro 1:16
 Paul had long desired to go to Rome
 # Rom 1:10
 but had been frequently hindered
 # Ro 1:13
 but he has definitely set his face to go to Rome and on to Spain
 # Ro 15:23-29
 Paley calls sharp attention to this parallel between
 # Ac 19:21
 and
 # Ro 1:10-15; 15:23-29
 Rome had a fascination for Paul as the home of Aquila and
 Priscilla and numerous other friends
 # Ro 16
 but chiefly as the capital of the Roman Empire and a necessary
 goal in Paul's ambition to win it to Jesus Christ. His great work
 in Asia had stirred afresh in him the desire to do his part for
 Rome. He wrote to Rome from Corinth not long after this and in
 Jerusalem Jesus in vision will confirm the necessity (\\dei\\) that
 Paul see Rome
 # Acts 23:11

04463
 \\Timothy and Erastus\\ (\\Timotheon kai Eraston\\). Paul had sent
 Timothy to Corinth
 # 1Co 4:17
 and had requested kindly treatment of this young minister in his
 difficult task of placating the divided church
 # 1Co 16:10-11
 that he might return to Paul as he evidently had before Paul
 leaves Ephesus. He then despatched Titus to Corinth to finish
 what Timothy had not quite succeeded in doing with instructions
 to meet him in Troas. Now Timothy and Erastus (cf.
 # Ro 16:23; 2Ti 4:20
 go on to Macedonia to prepare the way for Paul who will come on
 later. \\He himself stayed in Asia for a while\\ (\\autos epeschen\\
 \\chronon eis tn Asian\\). Literally, He himself had additional time
 in Asia. Second aorist active indicative of \\epech\\, old and
 common idiom, only here in the N.T. in this sense and the verb
 only in Luke and Paul. The reason for Paul's delay is given by
 him in
 # 1Co 16:8
 the great door wide open in Ephesus. Here again Luke and Paul
 supplement each other. Pentecost came towards the end of May and
 May was the month of the festival of Artemis (Diana) when great
 multitudes would come to Ephesus. But he did not remain till
 Pentecost as both Luke and Paul make plain.

04464
 \\No small stir\\ (\\tarachos ouk oligos\\). Same phrase in
 # 12:18
 and nowhere else in the N.T. Litotes. \\Concerning the Way\\ (\\peri\\
 \\ts hodou\\). See this phrase for Christianity in
 # 9:2; 19:9; 24:22
 which see, like the "Jesus Way" of the Indians. There had already
 been opposition and "stir" before this stage (cf.
 # 19:11-20
 The fight with wild beasts in
 # 1Co 15:32
 (whatever it was) was before that Epistle was written and so
 before this new uproar. Paul as a Roman citizen could not be
 thrown to wild beasts, but he so pictured the violent opponents
 of Christ in Ephesus.

04465
 \\Demetrius, a silversmith\\ (\\Dmtrios argurokopos\\). The name is
 common enough and may or may not be the man mentioned in
 # 3Jo 1:12
 who was also from the neighbourhood of Ephesus. There is on an
 inscription at Ephesus near the close of the century a Demetrius
 called \\neopoios Artemidos\\ a temple warden of Artemis (Diana).
 Zoeckler suggests that Luke misunderstood this word \\neopoios\\ and
 translated it into \\argurokopos\\, a beater (\\kopt\\, to beat) of
 silver (\\arguros\\, silver), "which made silver shrines of Artemis"
 (\\poin naous\\ (\\argurous\\) \\Artemidos\\). It is true that no silver
 shrines of the temple have been found in Ephesus, but only
 numerous terra-cotta ones. Ramsay suggests that the silver ones
 would naturally be melted down. The date is too late anyhow to
 identify the Demetrius who was \\neopoios\\ with the Demetrius
 \\argurokopos\\ who made little silver temples of Artemis, though B
 does not have the word \\argurous\\. The poor votaries would buy the
 terra-cotta ones, the rich the silver shrines (Ramsay, _Paul the
 Traveller_, p. 278). These small models of the temple with the
 statue of Artemis inside would be set up in the houses or even
 worn as amulets. It is a pity that the Revised Version renders
 Artemis here. Diana as the Ephesian Artemis is quite distinct
 from the Greek Artemis, the sister of Apollo, the Diana of the
 Romans. This temple, built in the 6th century B.C., was burnt by
 Herostratus Oct. 13 B.C. 356, the night when Alexander the Great
 was born. It was restored and was considered one of the seven
 wonders of the world. Artemis was worshipped as the goddess of
 fertility, like the Lydian Cybele, a figure with many breasts.
 The great festival in May would offer Demetrius a golden
 opportunity for the sale of the shrines. \\Brought no little\\
 \\business\\ (\\pareicheto ouk olign ergasian\\). Imperfect middle,
 continued to bring (furnish, provide). The middle accents the
 part that Demetrius played as the leader of the guild of
 silversmiths, work for himself and for them. \\Unto the craftsmen\\
 (\\tais technitais\\). The artisans from \\techn\\ (craft, art). Trade
 guilds were common in the ancient world. Demetrius had probably
 organized this guild and provided the capital for the enterprise.

04466
 \\Whom he gathered together\\ (\\hous sunathroisas\\). First aorist
 active participle of \\sunathroiz\\, old verb to assemble together
 (\\athroos\\, a crowd), in the N.T. only here and
 # Ac 12:12
 \\With the workmen of like occupation\\ (\\kai tous peri ta toiauta\\
 \\ergatas\\). "And the workmen concerning such things," apparently
 those who made the marble and terra-cotta shrines who would also
 be affected in the same way. It was a gathering of the associated
 trades, not for a strike, for employer and employees met
 together, but in protest against the preaching of Paul. \\We have\\
 \\our wealth\\ (\\h euporia hmin estin\\). The wealth is to us (dative
 of possession). This old word for wealth occurs here alone in the
 N.T. It is from \\eu\\ and \\poros\\, easy to pass through, easy to
 accomplish, to be well off, wealthy, welfare, weal, well-being,
 rich. Demetrius appeals to this knowledge and self-interest of
 the artisans as the basis for their zeal for Artemis, piety for
 revenue.

04467
 \\At Ephesus\\ (\\Ephesou\\). Genitive of place as also with \\Asias\\
 (Asia). Cf. Robertson, _Grammar_, pp. 494f. \\This Paul\\ (\\ho Paulos\\
 \\houtos\\). Contemptuous use of \\houtos\\. \\Hath turned away\\
 (\\metestsen\\). Changed, transposed. First aorist active
 indicative, did change. Tribute to Paul's powers as a preacher
 borne out by Luke's record in
 # 19:10
 There may be an element of exaggeration on the part of Demetrius
 to incite the workmen to action, for the worship of Artemis was
 their wealth. Paul had cut the nerve of their business. There had
 long been a Jewish colony in Ephesus, but their protest against
 idolatry was as nothing compared with Paul's preaching
 (Furneaux). \\Which are made with hands\\ (\\hoi dia cheirn\\
 \\ginomenoi\\). Note the present tense, made from time to time. No
 doubt Paul had put the point sharply as in Athens
 # Ac 17:29
 Isaiah
 # Isa 44:9-17
 had pictured graphically the absurdity of worshipping stocks and
 stones, flatly forbidden by the Old Testament
 # Ex 20:4; Ps 135:15-18
 The people identified their gods with the images of them and
 Demetrius reflects that point of view. He was jealous of the
 brand of gods turned out by his factory. The artisans would stand
 by him on this point. It was a reflection on their work.

04468
 \\This our trade\\ (\\touto to meros\\). Part, share, task, job, trade.
 \\Come into disrepute\\ (\\eis apelegmon elthein\\). Not in the old
 writers, but in LXX and _Koin_. Literally, reputation, exposure,
 censure, rejection after examination, and so disrepute. Their
 business of making gods would lose caste as the liquor trade
 (still called the trade in England) has done in our day. They
 felt this keenly and so Demetrius names it first. They felt it in
 their pockets. \\Of the great goddess Artemis\\ (\\ts megals theas\\
 \\Artemidos\\). She was generally known as the Great (\\h Megal\\). An
 inscription found at Ephesus calls her "the greatest god" (\\h\\
 \\megist theos\\). The priests were eunuchs and there were virgin
 priestesses and a lower order of slaves known as temple-sweepers
 (\\nekoroi\\, verse
 # 35
 They had wild orgiastic exercises that were disgraceful with
 their Corybantic processions and revelries. \\Be made of no\\
 \\account\\ (\\eis outhen logisthnai\\). Be reckoned as nothing, first
 aorist passive infinitive of \\logizomai\\ and \\eis\\. \\Should even be\\
 \\deposed of her magnificence\\ (\\mellein te kai kathaireisthai ts\\
 \\megaleiottos auts\\). Note the present infinitive after \\mellein\\,
 ablative case (so best MSS.) after \\kathaire\\, to take down, to
 depose, to deprive of. The word \\megaleiots\\ occurs also in
 # Lu 9:43
 (the majesty of God) and in
 # 2Pe 1:16
 of the transfiguration of Christ. It is already in the LXX and
 Deissmann (_Light from the Ancient East_, p. 363) thinks that the
 word runs parallel with terms used in the emperor-cult. \\All Asia\\
 \\and the world\\ \\hol (h) Asia kai (h) oikoumen\\. See
 # 11:28
 for same use of \\oikoumen\\. An exaggeration, to be sure, but
 Pausanias says that no deity was more widely worshipped. Temples
 of Artemis have been found in Spain and Gaul. _Multitudo
 errantium non efficit veritatem_ (Bengel). Even today heathenism
 has more followers than Christianity. To think that all this
 splendour was being set at naught by one man and a despised Jew
 at that!

04469
 \\They were filled with wrath\\ (\\genomenoi plereis thumou\\). Having
 become full of wrath. \\Cried out\\ (\\ekrazon\\). Inchoative imperfect,
 began to cry out and kept it up continuously. Reiteration was
 characteristic of the orgiastic exercises. The Codex Bezae adds
 after \\thumou\\ (wrath): \\Dramontes eis tn amphodon\\ (running into
 the street), which they certainly did after the speech of
 Demetrius. \\Great is Artemis of the Ephesians\\ (\\Megal h Artemis\\
 \\Ephesin\\). D (Codex Bezae) omits \\h\\ (the) and makes it read:
 "Great Artemis of the Ephesians." This was the usual cry of the
 votaries in their orgies as the inscriptions show, an ejaculatory
 outcry or prayer instead of an argument as the other MSS. have
 it. That is vivid and natural (Ramsay, _Church in the Roman
 Empire_, pp. 135ff.). Yet on this occasion the artisans were
 making an argumentative protest and plea against Paul. An
 inscription at Dionysopolis has "Great is Apollo."

04470
 \\With the confusion\\ (\\ts sugchuses\\). Genitive case after
 \\eplsth\\. An old word, but in the N.T. only here, from verb
 \\sugche\\, to pour together like a flood (only in Acts in the
 N.T.). Vivid description of the inevitable riot that followed
 "the appearance of such a body in the crowded agora of an
 excitable city" (Rackham) "vociferating the city's watch-word."
 \\They rushed\\ (\\hrmsan\\). Ingressive aorist active indicative of
 \\horma\\, old verb for impetuous dashing, a case of mob psychology
 (mob mind), with one accord (\\homothumadon\\ as in
 # Ac 1:14
 etc.). \\Into the theatre\\ (\\eis to theatron\\). A place for seeing
 (\\theaomai\\) spectacles, originally for dramatic representation
 (Thucydides, Herodotus), then for the spectators, then for the
 spectacle or show
 # 1Co 4:9
 The theatre (amphitheatre) at Ephesus can still be traced in the
 ruins (Wood, _Ephesus_) and shows that it was of enormous size
 capable of seating fifty-six thousand persons (some estimate it
 only 24,500). It was the place for large public gatherings of any
 sort out of doors like our football and baseball parks. In
 particular, gladiatorial shows were held in these theatres.
 \\Having seized Gaius and Aristarchus men of Macedonia\\
 (\\sunarpasantes Gaion kai Aristarchon Makedonas\\). See
 # 6:12
 for this same verb. They wanted some victims for this
 "gladiatorial" show. These two men were "Paul's companions in
 travel" (\\sunekdmous Paulou\\), together (\\sun\\) with Paul in being
 abroad, away from home or people (\\ek-dmous\\, late word, in the
 N.T. only here and
 # 2Co 8:19
 How the mob got hold of Gaius
 # Ac 20:4
 and Aristarchus
 # 20:4; 27:2; Col 4:10; Phm 1:24
 we do not know whether by accidental recognition or by search
 after failure to get Paul. In
 # Ro 16:4
 Paul speaks of Priscilla and Aquila as those "who for my life
 laid down their own necks." Paul lived with them in Ephesus as in
 Corinth. It is possible that Demetrius led the mob to their house
 and that they refused to allow Paul to go or to be seized at the
 risk of their own lives. Paul himself may have been desperately
 ill at this time as we know was the case once during his stay in
 Ephesus when he felt the answer of death in himself
 # 2Co 1:9
 and when God rescued him. That may mean that, ill as he was, Paul
 wanted to go and face the mob in the theatre, knowing that it
 meant certain death.

04471
 \\And when Paul was minded to enter in unto the people\\ (\\Paulou de\\
 \\boulomenou eiselthein eis ton dmon\\). Genitive absolute. Plainly
 Paul wanted to face the howling mob, whether it was the occasion
 pictured in
 # 2Co 1:9
 or not. "St. Paul was not the man to leave his comrades in the
 lurch" (Knowling). \\Suffered him not\\ (\\ouk ein auton\\). Imperfect
 of \\ea\\, common verb to allow, what Gildersleeve called the
 negative imperfect (Robertson, _Grammar_, p. 885), denoting
 resistance to pressure. The more Paul insisted on going the more
 the disciples refused to agree to it and they won.

04472
 \\Certain also of the chief officers of Asia\\ (\\tines de kai tn\\
 \\Asiarchn\\). These "Asiarchs" were ten officers elected by cities
 in the province who celebrated at their own cost public games and
 festivals (Page). Each province had such a group of men chosen,
 as we now know from inscriptions, to supervise the funds
 connected with the worship of the emperor, to preside at games
 and festivals even when the temple services were to gods like
 Artemis. Only rich men could act, but the position was eagerly
 sought. \\Being his friends\\ (\\ontes auti philoi\\). Evidently the
 Asiarchs had a high opinion of Paul and were unwilling for him to
 expose his life to a wild mob during the festival of Artemis.
 They were at least tolerant toward Paul and his preaching. "It
 was an Asiarch who at Smyrna resisted the cry of the populace to
 throw Polycarp to the lions" (Furneaux). \\Besought him\\ (\\parekaloun\\
 \\auton\\). Imperfect active, showing that the messengers sent had to
 insist over Paul's protest. "\\Not to adventure himself\\" (\\m dounai\\
 \\heauton\\). It was a hazard, a rash adventure "to give himself"
 (second aorist active infinitive of \\didmi\\). Just this sense of
 "adventure" with the idiom occurs only here in the N.T., though
 in Polybius V., 14, 9. But the phrase itself Paul uses of Jesus
 who gave himself for our sins
 # Ga 1:4; 1Ti 2:6; Tit 2:14
 It is not the first time that friends had rescued Paul from peril
 # Ac 9:25,30; 17:10,14
 The theatre was no place for Paul. It meant certain death.

04473
 \\Some therefore cried one thing and some another\\ (\\alloi men oun\\
 \\allo ti ekrazon\\). This classical use of \\allos allo\\ (Robertson,
 _Grammar_, p. 747) appears also in
 # 2:12; 21:34
 Literally, "others cried another thing." The imperfect shows the
 repetition (kept on crying) and confusion which is also
 distinctly stated. \\For the assembly was in confusion\\ (\\n gar h\\
 \\ekklsia sunkechumen\\). The reason for the previous statement.
 Periphrastic past perfect passive of \\sugche, sugchun (-unn)\\,
 to pour together, to commingle as in verse
 # 29
 (\\sugchuses\\). It was not an "assembly" (\\ekklsia, ek, kale\\, to
 call out), but a wholly irregular, disorganized mob in a state
 (perfect tense) of confusion. There was "a lawful assembly"
 (verse
 # 39
 but this mob was not one. Luke shows his contempt for this mob
 (Furneaux). \\Had come together\\ (\\sunellutheisan\\). Past perfect
 active of \\sunerchomai\\. It was an assembly only in one sense. For
 some reason Demetrius who was responsible for the mob preferred
 now to keep in the background, though he was known to be the
 ring-leader of the gathering (verse
 # 38
 It was just a mob that shouted because others did.

04474
 \\And they brought Alexander out of the crowd\\ (\\ek de tou ochlou\\
 \\sunebibasan Alexandron\\). The correct text (Aleph A B) has this
 verb \\sunebibasan\\ (from \\sunbibaz\\, to put together) instead of
 \\proebibasan\\ (from \\probibaz\\, to put forward). It is a graphic
 word, causal of \\bain\\, to go, and occurs in
 # Ac 16:10; Col 2:19; Eph 4:16
 Evidently some of the Jews grew afraid that the mob would turn on
 the Jews as well as on the Christians. Paul was a Jew and so was
 Aristarchus, one of the prisoners. The Jews were as strongly
 opposed to idolatry as were the Christians. \\The Jews putting him\\
 \\forward\\ (\\probalontn auton tn Ioudain\\). Genitive absolute of
 the second aorist active participle of \\proball\\, old verb to push
 forward as leaves in the spring
 # Lu 21:30
 In the N.T. only in these two passages. Alexandria had already
 disgraceful scenes of Jew-baiting and there was real peril now in
 Ephesus with this wild mob. So Alexander was pushed forward as
 the champion to defend the Jews to the excited mob. He may be the
 same Alexander the coppersmith who did Paul much evil
 # 2Ti 4:14
 against whom Paul will warn Timothy then in Ephesus. "The Jews
 were likely to deal in the copper and silver required for the
 shrines, so he may have had some trade connexion with the
 craftsmen which would give him influence" (Furneaux). \\Beckoned\\
 \\with the hand\\ (\\kataseisas tn cheira\\). Old verb \\katasei\\, to
 shake down, here the hand, rapidly waving the hand up and down to
 get a hearing. In the N.T. elsewhere only in
 # Ac 12:17; 13:16; 21:40
 where "with the hand" (\\ti cheiri\\, instrumental case) is used
 instead of \\tn cheira\\ (the accusative). \\Would have made a defence\\
 \\unto the people\\ (\\thelen apologeisthai ti dmi\\). Imperfect
 active, wanted to make a defence, tried to, started to, but
 apparently never got out a word. \\Apologeisthai\\ (present middle
 infinitive, direct middle, to defend oneself), regular word for
 formal apology, but in N.T. only by Luke and Paul (twice in
 Gospel, six times in Acts, and in
 # Ro 2:15; 2Co 12:19

04475
 \\When they perceived\\ (\\epignontes\\). Recognizing, coming to know
 fully and clearly (\\epi-\\), second aorist (ingressive) active
 participle of \\epiginsk\\. The masculine plural is left as
 nominative absolute or \\pendens\\ without a verb. The rioters saw at
 once that Alexander was (\\estin\\, present tense retained in
 indirect assertion) a Jew by his features. \\An with one voice\\
 \\cried out\\ (\\phn egeneto mia ek pantn krazontn\\). Anacoluthon or
 construction according to sense. Literally, "one voice arose from
 all crying." \\Krazontn\\ agrees in case (ablative) with \\pantn\\, but
 Aleph A have \\krazontes\\. This loose construction is not uncommon
 (Robertson, _Grammar_, pp. 436f.). Now at last the crowd became
 unanimous (one voice) at the sight of a hated Jew about to defend
 their attacks on the worship of Artemis. The unanimity lasted
 "about the space of two hours" (\\hosei epi hras duo\\), "as if for
 two hours." Their creed centred in this prolonged yell: "Great is
 Artemis of the Ephesians" with which the disturbance started
 (verse
 # 28

04476
 \\The town-clerk\\ (\\ho grammateus\\). Ephesus was a free city and
 elected its own officers and the recorder or secretary was the
 chief magistrate of the city, though the proconsul of the
 province of Asia resided there. This officer is not a mere
 secretary of another officer or like the copyists and students of
 the law among the Jews, but the most influential person in
 Ephesus who drafted decrees with the aid of the \\stratgoi\\, had
 charge of the city's money, was the power in control of the
 assembly, and communicated directly with the proconsul.
 Inscriptions at Ephesus give frequently this very title for their
 chief officer and the papyri have it also. The precise function
 varied in different cities. His name appeared on the coin at
 Ephesus issued in his year of office. \\Had quieted the multitude\\
 (\\katasteilas ton ochlon\\). First aorist active participle of
 \\katastell\\, to send down, arrange dress (Euripides), lower
 (Plutarch), restrain (papyrus example), only twice in the N.T.
 (here and verse
 # 36
 be quiet), but in LXX and Josephus. He evidently took the rostrum
 and his very presence as the city's chief officer had a quieting
 effect on the billowy turmoil and a semblance of order came. He
 waited, however, till the hubbub had nearly exhausted itself (two
 hours) and did not speak till there was a chance to be heard.
 \\Saith\\ (\\phsin\\). Historical present for vividness. \\How that\\.
 Merely participle \\ousan\\ and accusative \\polin\\ in indirect
 discourse, no conjunction at all (Robertson, _Grammar_, pp.
 1040ff.), common idiom after \\ginsk\\, to know. \\Temple-keeper\\
 (\\nekoron\\). Old word from \\nes\\ (\\naos)\\, temple, and \\kore\\, to
 sweep. Warden, verger, cleaner of the temple, a sacristan. So in
 Xenophon and Plato. Inscriptions so describe Ephesus as \\nekoron\\
 \\ts Artemidos\\ as Luke has it here and also applied to the
 imperial _cultus_ which finally had several such temples in
 Ephesus. Other cities claimed the same honour of being \\nekoros\\,
 but it was the peculiar boast of Ephesus because of the great
 temple of Artemis. A coin of A.D. 65 describes Ephesus as
 \\nekoros\\. There are papyri examples of the term applied to
 individuals, one to Priene as \\nekoros\\ of the temple in Ephesus
 (Moulton and Milligan, _Vocabulary_). \\And of the image which fell\\
 \\down from Jupiter\\ (\\kai tou diopetous\\). Supply \\agalma\\ (image),
 "the from heaven-fallen image." From Zeus (\\Dios\\) and \\pet\\ (\\pipt,\\
 \\pipet\\), to fall. Zeus (Jupiter) was considered lord of the sky
 or heaven and that is the idea in \\diopetous\\ here. The legend
 about a statue fallen from heaven occurs concerning the statue of
 Artemis at Tauris, Minerva at Athens, etc. Thus the recorder
 soothed the vanity (Rackham) of the crowd by appeal to the
 world-wide fame of Ephesus as sacristan of Artemis and of her
 heaven-fallen image.

04477
 \\Cannot be gainsaid\\ (\\anantirtn oun ontn\\). Genitive absolute
 with \\oun\\ (therefore). Undeniable (\\an, anti, rtos\\), verbal
 adjective. Occasionally in late Greek (Polybius, etc.), only here
 in N.T., but adverb \\anantirts\\ in
 # Ac 10:29
 These legends were accepted as true and appeased the mob. \\Ye\\
 \\ought\\ (\\deon estin\\). It is necessary. Periphrastic present
 indicative instead of \\dei\\ like
 # 1Pe 1:6; 1Ti 5:13
 \\Be quiet\\ (\\katestalmenous\\). Perfect passive participle of
 \\katastell\\ (see verse
 # 35
 \\Rash\\ (\\propetes\\). Old adjective from \\pro\\ and \\pet\\, to fall
 forward, headlong, precipitate. In the N.T. only here and
 # 2Ti 3:4
 though common in the _Koin_. Better look before you leap.

04478
 \\Neither robbers of temples\\ (\\oute hierosulous\\). Common word in
 Greek writers from \\hieron\\, temple, and \\sula\\, to rob, be guilty
 of sacrilege. The word is found also on inscriptions in Ephesus.
 The Jews were sometimes guilty of this crime
 # Ro 2:22
 since the heathen temples often had vast treasures like banks.
 The ancients felt as strongly about temple-robbing as westerners
 used to feel about a horse-thief. \\Nor blasphemers of our goddess\\
 (\\oute blasphmountas tn theon hmn\\). Nor those who blasphemed
 our goddess. That is to say, these men (Gaius and Aristarchus) as
 Christians had so conducted themselves
 # Col 4:5
 that no charge could be placed against them either in act
 (temple-robbery) or word (blasphemy). They had done a rash thing
 since these men are innocent. Paul had used tact in Ephesus as in
 Athens in avoiding illegalities.

04479
 \\Have a matter against any one\\ (\\echousin pros tina logon\\). For
 this use of \\ech logon\\ with \\pros\\ see
 # Mt 5:32; Col 3:13
 The town-clerk names Demetrius and the craftsmen (\\technitai\\) as
 the parties responsible for the riot. \\The courts are open\\
 (\\agoraioi agontai\\). Supply \\hmerai\\ (days), court days are kept,
 or \\sunodoi\\, court-meetings are now going on, Vulgate _conventus
 forenses aguntur_. Old adjective from \\agora\\ (forum) marketplace
 where trials were held. Cf.
 # Ac 17:4
 There were regular court days whether they were in session then
 or not. \\And there are proconsuls\\ (\\kai anthupatoi eisin\\). Asia was
 a senatorial province and so had proconsuls (general phrase)
 though only one at a time, "a rhetorical plural" (Lightfoot).
 Page quotes from an inscription of the age of Trajan on an
 aqueduct at Ephesus in which some of Luke's very words occur
 (\\nekoros, anthupatos, grammateus, dmos\\). \\Let them accuse one\\
 \\another\\ (\\egkaleitsan alllois\\). Present active imperative of
 \\egkale\\ (\\en, kale\\), old verb to call in one's case, to bring a
 charge against, with the dative. Luke uses the verb six times in
 Acts for judicial proceedings
 # 19:38,40; 23:28,29; 26:2,7
 The town-clerk makes a definite appeal to the mob for orderly
 legal procedure as opposed to mob violence in a matter where
 money and religious prejudice unite, a striking rebuke to
 so-called lynch-law proceedings in lands today where Christianity
 is supposed to prevail.

04480
 \\Anything about other matters\\ (\\ti peraiter\\). Most MSS. here have
 \\ti peri hetern\\, but B b Vulgate read \\ti peraiter\\ as in Plato's
 \\Phaedo\\. Several papyri examples of it also. It is comparative
 \\peraiteros\\ of \\pera\\, beyond. Note also \\epi\\ in \\epizteite\\.
 Charges of illegal conduct (Page) should be settled in the
 regular legal way. But, if you wish to go further and pass
 resolutions about the matter exciting you, "it shall be settled
 in the regular assembly" (\\en ti ennomi ekklsii\\). "In the
 lawful assembly," not by a mob like this. Wood (_Ephesus_) quotes
 an inscription there with this very phrase "at every lawful
 assembly" (\\kata psan ennomon ekklsian\\). The Roman officials
 alone could give the sanction for calling such a lawful or
 regular assembly. The verb \\epilu\\ is an old one, but in the N.T.
 only here and
 # Mr 4:34
 (which see) where Jesus privately opened or disclosed the
 parables to the disciples. The papyri give examples of the verb
 in financial transactions as well as of the metaphorical sense.
 The solution will come in the lawful assembly, not in a riot like
 this. See also
 # 2Pe 1:20
 where the substantive \\epilusis\\ occurs for disclosure or
 revelation (prophecy).

04481
 \\For indeed we are in danger to be accused concerning this day's\\
 \\riot\\ (\\kai gar kinduneuomen egkaleisthai stases peri ts\\
 \\smeron\\). The text is uncertain. The text of Westcott and Hort
 means "to be accused of insurrection concerning today's
 assembly." The peril was real. \\Kinduneuomen\\, from \\kindunos\\,
 danger, peril. Old verb, but in the N.T. only here and
 # Lu 8:23; 1Co 15:30
 \\There being no cause for it\\ (\\mdenos aitiou huparchontos\\).
 Genitive absolute with \\aitios\\, common adjective (cf. \\aitia\\,
 cause) though in N.T. only here and
 # Heb 5:9; Lu 23:4,14,22
 \\And as touching it\\ (\\peri hou\\). "Concerning which." But what? No
 clear antecedent, only the general idea. \\Give an account of this\\
 \\concourse\\ (\\apodounai logon peri ts sustrophs tauts\\). _Rationem
 reddere_. They will have to explain matters to the proconsul.
 \\Sustroph\\ (from \\sun\\, together, \\streph\\, to turn) is a late
 word for a conspiracy
 # Ac 23:12
 and a disorderly riot as here (Polybius). In
 # Ac 28:12
 \\sustreph\\ is used of gathering up a bundle of sticks and of men
 combining in
 # Mt 17:22
 Seneca says that there was nothing on which the Romans looked
 with such jealousy as a tumultuous meeting.

04482
 \\Dismissed the assembly\\ (\\apelusen tn ekklsian\\). The town-clerk
 thus gave a semblance of law and order to the mob by formally
 dismissing them, this much to protect them against the charge to
 which they were liable. This vivid, graphic picture given by Luke
 has all the earmarks of historical accuracy. Paul does not
 describe the incidents in his letters, was not in the theatre in
 fact, but Luke evidently obtained the details from one who was
 there. Aristarchus, we know, was with Luke in Caesarea and in
 Rome and could have supplied all the data necessary. Certainly
 both Gaius and Aristarchus were lively witnesses of these events
 since their own lives were involved.

04483
 \\After the uproar was ceased\\ (\\meta to pausasthai ton thorubon\\).
 Literally, after the ceasing (accusative of articular aorist
 middle infinitive of \\pau\\, to make cease) as to the uproar
 (accusative of general reference). Noise and riot, already in
 # Mt 26:5; 27:24; Mr 5:38; 14:2
 and see in
 # Ac 21:34; 24:18
 Pictures the whole incident as bustle and confusion. \\Took leave\\
 (\\aspamenos\\). First aorist middle participle of \\aspazomai\\, old
 verb from \\a\\ intensive and \\spa\\, to draw, to draw to oneself in
 embrace either in greeting or farewell. Here it is in farewell as
 in
 # 21:6
 Salutation in
 # 21:7,19
 \\Departed for to go into Macedonia\\ (\\exlthen poreuesthai eis\\
 \\Makedonian\\). Both verbs, single act and then process. Luke here
 condenses what was probably a whole year of Paul's life and work
 as we gather from II Corinthians, one of Paul's "weighty and
 powerful" letters as his enemies called them
 # 2Co 10:10
 "This epistle more than any other is a revelation of S. Paul's
 own heart: it is his spiritual autobiography and _apologia pro
 vita sua_."

04484
 \\Those parts\\ (\\ta mer ekeina\\). We have no way of knowing why Luke
 did not tell of Paul's stay in Troas
 # 2Co 2:12
 nor of meeting Titus in Macedonia
 # 2Co 2:13-7:16
 nor of Paul's visit to Illyricum
 # Ro 15:19
 to give time for II Corinthians to do its work
 # 2Co 13
 one of the most stirring experiences in Paul's whole career when
 he opened his heart to the Corinthians and won final victory in
 the church by the help of Titus who also helped him round up the
 great collection in Achaia. He wrote II Corinthians during this
 period after Titus arrived from Corinth. The unity of II
 Corinthians is here assumed. Paul probably met Luke again in
 Macedonia, but all this is passed by except by the general
 phrase: "had given them much exhortation" (\\parakalesas autous\\
 \\logi polli\\). Literally, "having exhorted them (the Macedonian
 brethren) with much talk" (instrumental case). \\Into Greece\\ (\\eis\\
 \\tn Hellada\\). That is, Achaia
 # 18:12; 19:21
 and particularly Corinth, whither he had at last come again after
 repeated attempts, pauses, and delays
 # 2Co 13:1
 Now at last the coast was clear and Paul apparently had an open
 door in Corinth during these three months, so completely had
 Titus at last done away with the opposition of the Judaizers
 there.

04485
 \\When he had spent three months there\\ (\\poisas mnas treis\\).
 Literally, "having done three months," the same idiom in
 # Ac 14:33; 18:23; Jas 5:13
 During this period Paul may have written Galatians as Lightfoot
 argued and certainly did Romans. We do not have to say that Luke
 was ignorant of Paul's work during this period, only that he did
 not choose to enlarge upon it. \\And a plot was laid against him by\\
 \\the Jews\\ (\\genomens epibouls auti hupo tn Ioudain\\). Genitive
 absolute, "a plot by the Jews having come against him." \\Epiboul\\
 is an old word for a plot against one. In the N.T. only in Acts
 # 9:24; 20:3,19; 23:30
 Please note that this plot is by the Jews, not the Judaizers whom
 Paul discusses so vehemently in
 # 2Co 10-13
 They had given Paul much anguish of heart as is shown in I Cor.
 and in
 # 2Co 1-7
 but that trouble seems now past. It is Paul's old enemies in
 Corinth who had cherished all these years their defeat at the
 hands of Gallio
 # Ac 18:5-17
 who now took advantage of Paul's plans for departure to compass
 his death if possible. \\As he was about to set sail for Syria\\
 (\\mellonti anagesthai eis tn Surian\\). The participle \\mellonti\\
 agrees in case (dative) with \\auti\\. For the sense of intending
 see also verse
 # 13
 \\Anagesthai\\ (present middle infinitive) is the common word for
 putting out to sea (going up, they said, from land) as in
 # 13:13
 \\He determined\\ (\\egeneto gnms\\). The best MSS. here read \\gnms\\
 (predicate ablative of source like \\epiluses\\,
 # 2Pe 1:20
 Robertson, _Grammar_, p. 514), not \\gnm\\ (nominative). "He became
 of opinion." The Jews had heard of Paul's plan to sail for Syria
 and intended in the hurly-burly either to kill him at the docks
 in Cenchreae or to push him overboard from the crowded pilgrim
 ship bound for the passover. Fortunately Paul learned of their
 plot and so eluded them by going through Macedonia. The Codex
 Bezae adds here that "the Spirit bade him return into Macedonia."

04486
 \\Accompanied him\\ (\\suneipeto auti\\). Imperfect of \\sunepomai\\, old
 and common verb, but only here in the N.T. The singular is used
 agreeing with the first name mentioned \\Spatros\\ and to be
 supplied with each of the others. Textus Receptus adds here "into
 Asia" (\\achri ts Asias\\, as far as Asia), but the best documents
 (Aleph B Vulg. Sah Boh) do not have it. As a matter of fact,
 Trophimus went as far as Jerusalem
 # Ac 21:29
 and Aristarchus as far as Rome
 # 27:2; Col 4:10
 The phrase could apply only to Sopatros. It is not clear though
 probable that Luke means to say that these seven brethren,
 delegates of the various churches
 # 2Co 8:19-23
 started from Corinth with Paul. Luke notes the fact that they
 accompanied Paul, but the party may really have been made up at
 Philippi where Luke himself joined Paul, the rest of the party
 having gone on to Troas
 # 20:5
 These were from Roman provinces that shared in the collection
 (Galatia, Asia, Macedonia, Achaia). In this list three were from
 Macedonia, Sopater of Beroea, Aristarchus and Secundus of
 Thessalonica; two from Galatia, Gaius of Derbe and Timothy of
 Lystra; two from Asia, Tychicus and Trophimus. It is a bit
 curious that none are named from Achaia. Had Corinth failed after
 all
 # 2Co 8; 9
 to raise its share of the collection after such eager pledging?
 Rackham suggests that they may have turned their part over
 directly to Paul. Luke joined Paul in Philippi and could have
 handled the money from Achaia. It was an important event and Paul
 took the utmost pains to remove any opportunity for scandal in
 the handling of the funds.

04487
 \\Were waiting for us in Troas\\ (\\emenon hms en Troiadi\\). Here
 again we have "us" for the first time since chapter 16 where Paul
 was with Luke in Philippi. Had Luke remained all this time in
 Philippi? We do not know, but he is with Paul now till Rome is
 reached. The seven brethren of verse
 # 4
 went on ahead from Philippi to Troas while Paul remained with
 Luke in Philippi.

04488
 \\After the days of unleavened bread\\ (\\meta tas hmers tn azumn\\).
 Paul was a Jew, though a Christian, and observed the Jewish
 feasts, though he protested against Gentiles being forced to do
 it
 # Ga 4:10; Col 2:16
 Was Luke a proselyte because he notes the Jewish feasts as here
 and in
 # Ac 27:9
 ? He may have noted them merely because Paul observed them. But
 this passover was a year after that in Ephesus when Paul expected
 to remain there till Pentecost
 # 1Co 16:8
 He was hoping now to reach Jerusalem by Pentecost
 # Ac 20:16
 as he did. We do not know the precise year, possibly A.D. 56 or
 57. \\In five days\\ (\\achri hmern pente\\). Up to five days (cf.
 # Lu 2:37
 D has \\pemptaioi\\, "fifth day men," a correct gloss. Cf.
 \\deuteraioi\\, second-day men
 # Ac 28:13
 In
 # Ac 16:11
 they made the voyage in two days. Probably adverse winds held
 them back here. \\Seven days\\ (\\hepta hmeras\\). To atone for the
 short stay in Troas before
 # 2Co 2:12
 when Paul was so restless. Now he preaches a week to them.

04489
 \\Upon the first day of the week\\ (\\en de mii tn sabbatn\\). The
 cardinal \\mii\\ used here for the ordinal \\prti\\
 # Mr 16:9
 like the Hebrew _ehadh_ as in
 # Mr 16:2; Mt 28:1; Lu 24:1; Joh 20:1
 and in harmony with the _Koin_ idiom (Robertson, _Grammar_, p.
 671). Either the singular
 # Mr 16:9
 \\sabbatou\\ or the plural \\sabbaton\\ as here was used for the week
 (sabbath to sabbath). For the first time here we have services
 mentioned on the first day of the week though in
 # 1Co 16:2
 it is implied by the collections stored on that day. In
 # Re 1:10
 the Lord's day seems to be the day of the week on which Jesus
 rose from the grave. Worship on the first day of the week instead
 of the seventh naturally arose in Gentile churches, though
 # Joh 20:26
 seems to mean that from the very start the disciples began to
 meet on the first (or eighth) day. But liberty was allowed as
 Paul makes plain in
 # Ro 14:5
 \\When we were gathered together\\ (\\sungmenn hmn\\). Genitive
 absolute, perfect passive participle of \\sunag\\, to gather
 together, a formal meeting of the disciples. See this verb used
 for gatherings of disciples in
 # Ac 4:31; 11:26; 14:27; 15:6,30; 19:7,8; 1Co 5:4
 In
 # Heb 10:25
 the substantive \\episunaggn\\ is used for the regular gatherings
 which some were already neglecting. It is impossible for a church
 to flourish without regular meetings even if they have to meet in
 the catacombs as became necessary in Rome. In Russia today the
 Soviets are trying to break up conventicles of Baptists. They
 probably met on our Saturday evening, the beginning of the first
 day at sunset. So these Christians began the day (Sunday) with
 worship. But, since this is a Gentile community, it is quite
 possible that Luke means our Sunday evening as the time when this
 meeting occurs, and the language in
 # Joh 20:19
 "it being evening on that day the first day of the week"
 naturally means the evening following the day, not the evening
 preceding the day. \\To break bread\\ (\\klasai arton\\). First aorist
 active infinitive of purpose of \\kla\\. The language naturally
 bears the same meaning as in
 # 2:42
 the Eucharist or the Lord's Supper which usually followed the
 \\Agap\\. See
 # 1Co 10:16
 The time came, when the \\Agap\\ was no longer observed, perhaps
 because of the abuses noted in
 # 1Co 11:20
 Rackham argues that the absence of the article with bread here
 and its presence (\\ton arton\\) in verse
 # 11
 shows that the \\Agap\\ is ] referred to in verse
 # 7
 and the Eucharist in verse
 # 11
 but not necessarily so because \\ton arton\\ may merely refer to
 \\arton\\ in verse
 # 7
 At any rate it should be noted that Paul, who conducted this
 service, was not a member of the church in Troas, but only a
 visitor. \\Discoursed\\ (\\dielegeto\\). Imperfect middle because he kept
 on at length. \\Intending\\ (\\mell\\). Being about to, on the point of.
 \\On the morrow\\ (\\ti epaurion\\). Locative case with \\hmeri\\
 understood after the adverb \\epaurion\\. If Paul spoke on our
 Saturday evening, he made the journey on the first day of the
 week (our Sunday) after sunrise. If he spoke on our Sunday
 evening, then he left on our Monday morning. \\Prolonged his\\
 \\speech\\ (\\Pareteinen ton logon\\). Imperfect active (same form as
 aorist) of \\paratein\\, old verb to stretch beside or lengthwise,
 to prolong. Vivid picture of Paul's long sermon which went on and
 on till midnight (\\mechri mesonuktiou\\). Paul's purpose to leave
 early next morning seemed to justify the long discourse.
 Preachers usually have some excuse for the long sermon which is
 not always clear to the exhausted audience.

04490
 \\Many lights\\ (\\lampades hikanai\\). It was dark at night since the
 full moon (passover) was three weeks behind. These lamps were
 probably filled with oil and had wicks that flickered and smoked.
 They would not meet in the dark. \\In the upper room\\ (\\en ti\\
 \\huperii\\). As in
 # 1:13
 which see.

04491
 \\Sat\\ (\\kathezomenos\\). Sitting (present middle participle describing
 his posture). \\In the window\\ (\\epi ts thuridos\\). Old word
 diminutive from \\thura\\, door, a little door. Latticed window (no
 glass) opened because of the heat from the lamps and the crowd.
 Our window was once spelt _windore_ (Hudibras), perhaps from the
 wrong idea that it was derived from _wind_ and _door_. Eutychus
 (a common slave name) was sitting on (\\epi\\) the window sill.
 Ahaziah "fell down through a lattice in his upper chamber"
 # 2Ki 1:2
 In the N.T. \\thuris\\ only here and
 # 2Co 11:33
 (\\dia thuridos\\) through which Paul was let down through the wall
 in Damascus. \\Borne down with deep sleep\\ (\\katapheromenos hupni\\
 \\bathei\\). Present passive participle of \\katapher\\, to bear down,
 and followed by instrumental case (\\hupni\\). Describes the gradual
 process of going into deep sleep. Great medical writers use
 \\bathus\\ with \\hupnos\\ as we do today (deep sleep). D here has
 \\basei\\ (heavy) for \\bathei\\ (deep). \\As Paul discoursed yet longer\\
 (\\dialegomenou tou Paulou epi pleion\\). Genitive absolute of
 present middle participle of \\dialegomai\\ (cf. verse
 # 7
 with \\epi pleion\\. Eutychus struggled bravely to keep awake, vainly
 hoping that Paul would finish. But he went on "for more." \\Being\\
 \\born down by his sleep\\ (\\katenechtheis apo tou hupnou\\). First
 aorist (effective) passive showing the final result of the
 process described by \\katapheromenos\\, finally overcome as a result
 of (\\apo\\) the (note article \\tou\\) sleep (ablative case). These four
 participles (\\kathezomenos, katapheromenos, dialegomenou,\\
 \\katenechtheis\\) have no connectives, but are distinguished clearly
 by case and tense. The difference between the present
 \\katapheromenos\\ and the aorist \\katenechtheis\\ of the same verb is
 marked. \\Fell down\\ (\\epesen kat\\). Effective aorist active
 indicative of \\pipt\\ with the adverb \\kat\\, though \\katapipt\\
 (compound verb) could have been used
 # Ac 26:14; 28:6
 Hobart (_Medical Language of St. Luke_) thinks that Luke shows a
 physician's interest in the causes of the drowsiness of Eutychus
 (the heat, the crowd, the smell of the lamps, the late hour, the
 long discourse). Cf.
 # Lu 22:45
 \\From the third story\\ (\\apo tou tristegou\\). From \\treis\\ (three) and
 \\steg\\ (roof), adjective \\tristegos\\ having three roofs. \\Was taken\\
 \\up dead\\ (\\rth nekros\\). First aorist passive indicative of \\air\\.
 Luke does not say \\hs\\ (as) or \\hsei\\
 # Mr 9:26
 as if). The people considered him dead and Luke the physician
 seems to agree with that view.

04492
 \\Fell on him\\ (\\epepesen auti\\). Second aorist active indicative of
 \\epipipt\\ with dative case as Elijah did
 # 1Ki 17:21
 and Elisha
 # 2Ki 4:34
 \\Embracing\\ (\\sunperilabn\\). Second aorist active participle of
 \\sunperilamban\\, old verb to embrace completely (take hold
 together round), but only here in the N.T. In
 # Ezr 5:3
 \\Make ye no ado\\ (\\m thorubeisthe\\). Stop (\\m\\ and present middle
 imperative of \\thorube\\) making a noise (\\thorubos\\) as the people
 did on the death of Jairus's daughter
 # Mt 9:23
 \\thoruboumenou\\ and
 # Mr 5:38
 \\thorubou\\) when Jesus asked \\Ti thorubeisthe?\\ \\For his life is in\\
 \\him\\ (\\h gar psuch autou en auti estin\\). This language is relied
 on by Ramsay, Wendt, Zoeckler to show that Eutychus had not
 really died, but had merely swooned. Paul's language would suit
 that view, but it suits equally well the idea that he had just
 been restored to life and so is indecisive. Furneaux urges also
 the fact that his friends did not bring him back to the meeting
 till morning (verse
 # 12
 as additional evidence that it was a case of swooning rather than
 of death. But this again is not conclusive as they would
 naturally not take him back at once. One will believe here as the
 facts appeal to him.

04493
 \\When he was gone up\\ (\\anabas\\). Second aorist active participle in
 sharp contrast to \\katabas\\ (went down) of verse
 # 10
 \\Had broken bread\\ (\\klasas ton arton\\). Probably the Eucharist to
 observe which ordinance Paul had come and tarried (verse
 # 7
 though some scholars distinguish between what took place in verse
 # 7
 and verse
 # 11
 needlessly so as was stated on verse
 # 7
 \\And eaten\\ (\\kai geusamenos\\). The word is used in
 # 10:10
 of eating an ordinary meal and so might apply to the \\Agap\\, but
 it suits equally for the Eucharist. The accident had interrupted
 Paul's sermon so that it was observed now and then Paul resumed
 his discourse. \\And had talked with them a long while\\ (\\eph'\\
 \\hikanon te homilsas\\). Luke, as we have seen, is fond of \\hikanos\\
 for periods of time, for a considerable space of time, "even till
 break of day" (\\achri augs\\). Old word for brightness, radiance
 like German _Auge_, English eye, only here in the N.T. Occurs in
 the papyri and in modern Greek for dawn. This second discourse
 lasted from midnight till dawn and was probably more informal (as
 in
 # 10:27
 and conversational (\\homilsas\\, though our word homiletics comes
 from \\homile\\) than the discourse before midnight (\\dialegomai\\,
 verses
 # 7,9
 He had much to say before he left. \\So he departed\\ (\\houts\\
 \\exlthen\\). Thus Luke sums up the result. Paul left (went forth)
 only after all the events narrated by the numerous preceding
 participles had taken place. Effective aorist active indicative
 \\exelthen\\. \\Houts\\ here equals \\tum demum\\, now at length
 # Ac 27:7
 as Page shows.

04494
 \\They brought the lad alive\\ (\\gagon ton paida znta\\). Second
 aorist active indicative of \\ag\\. Evidently the special friends of
 the lad who now either brought him back to the room or (Rendall)
 took him home to his family. Knowling holds that \\znta\\ (living)
 here is pointless unless he had been dead. He had been taken up
 dead and now they brought him living. \\Not a little\\ (\\ou metris\\).
 Not moderately, that is a great deal. Luke is fond of this use of
 the figure _litotes_ (use of the negative) instead of the strong
 positive
 # 1:5
 etc.). D (Codex Bezae) has here instead of \\gagon\\ these words:
 \\alpazomenn de autn gagen ton neaniskon znta\\ (while they were
 saying farewell he brought the young man alive). This reading
 pictures the joyful scene over the lad's restoration as Paul was
 leaving.

04495
 \\To the ship\\ (\\epi to ploion\\). Note article. It is possible that
 Paul's party had chartered a coasting vessel from Philippi or
 Troas to take them to Patara in Lycia. Hence the boat stopped
 when and where Paul wished. That is possible, but not certain,
 for Paul could simply have accommodated himself to the plans of
 the ship's managers. \\To take in Paul\\ (\\analambanein ton Paulon\\).
 So in verse
 # 14
 Same use in
 # 2Ti 4:11
 : "Picking up Mark" (\\Markon analabn\\). Assos was a seaport south
 of Troas in Mysia in the province of Asia. \\He had appointed\\
 (\\diatetagmenos n\\). Past perfect periphrastic middle of \\diatass\\,
 old verb to give orders (military in particular). \\To go by land\\
 (\\pezeuein\\). Present active infinitive of \\pezeu\\, old verb to go
 on foot, not on horse back or in a carriage or by ship. Here only
 in the N.T. It was about twenty miles over a paved Roman road,
 much shorter (less than half) than the sea voyage around Cape
 Lectum. It was a beautiful walk in the spring-time and no doubt
 Paul enjoyed it whatever his reason was for going thus to Assos
 while the rest went by sea. Certainly he was entitled to a little
 time alone, this one day, as Jesus sought the Father in the night
 watches
 # Mt 14:23

04496
 \\Met us\\ (\\suneballen hmin\\). Imperfect active where the aorist
 (\\sunebalen\\, as C D have it) would seem more natural. It may mean
 that as soon as (\\hs\\) Paul "came near or began to meet us"
 (inchoative imperfect), we picked him up. Luke alone in the N.T.
 uses \\sunball\\ to bring or come together either in a friendly
 sense as here or as enemies
 # Lu 14:31
 \\To Mitylene\\ (\\eis Mitulnn\\). The capital of Lesbos about thirty
 miles from Assos, an easy day's sailing.

04497
 \\We came over against Chios\\ (\\katntsamen antikrus Chiou\\). Luke
 uses this _Koin_ verb several times
 # 16:1; 18:19
 meaning to come right down in front of and the notion of \\anta\\ is
 made plainer by \\antikrus\\, face to face with, common "improper"
 preposition only here in the N.T. They probably lay off the coast
 (anchoring) during the night instead of putting into the harbour.
 The Island of Chios is about eight miles from the mainland. \\The\\
 \\next day\\ (\\ti heteri\\). The third day in reality from Assos (the
 fourth from Troas), in contrast with \\ti epiousi\\ just before for
 Chios. \\We touched at Samos\\ (\\parebalomen eis Samon\\). Second aorist
 active of \\paraball\\, to throw alongside, to cross over, to put in
 by. So Thucydides III. 32. Only here in the N.T. though in Textus
 Receptus in
 # Mr 4:30
 The word parable (\\parabol\\) is from this verb. The Textus
 Receptus adds here \\kai meinantes en Trogullii\\ (and remaining at
 Trogyllium), but clearly not genuine. In passing from Chios to
 Samos they sailed past Ephesus to save time for Pentecost in
 Jerusalem (verse
 # 16
 if in control of the ship, or because the captain allowed Paul to
 have his way. The island of Samos is still further down the coast
 below Chios. It is not stated whether a stop was made here or
 not. \\The day after\\ (\\ti echomeni\\). The day holding itself next
 to the one before. Note Luke's three terms in this verse (\\ti\\
 \\epiousi, ti heteri, ti echomeni\\). This would be the fourth
 from Assos. \\To Miletus\\ (\\eis Milton\\). About 28 miles south of
 Ephesus and now the site is several miles from the sea due to the
 silt from the Maeander. This city, once the chief city of the
 Ionian Greeks, was now quite eclipsed by Ephesus.

04498
 \\For Paul had determined\\ (\\kekrikei gar ho Paulos\\). Past perfect
 active (correct text) of \\krin\\ and not the aorist \\ekrine\\. Either
 Paul controlled the ship or the captain was willing to oblige
 him. \\To sail past Ephesus\\ (\\parapleusai tn Epheson\\). First aorist
 active infinitive of \\paraple\\, old verb to sail beside, only here
 in the N.T. \\That he might not have\\ (\\hops m gentai auti\\).
 Final clause (negative) with aorist middle subjunctive of
 \\ginomai\\ and dative "that it might not happen to him." \\To spend\\
 \\time\\ (\\chronotribsai\\). First aorist active of the late compound
 verb \\chronotribe\\ (\\chronos\\, time, \\trib\\, to spend), only here
 in the N.T. The verb \\trib\\, to rub, to wear out by rubbing, lends
 itself to the idea of wasting time. It was only a year ago that
 Paul had left Ephesus in haste after the riot. It was not
 expedient to go back so soon if he meant to reach Jerusalem by
 Pentecost. Paul clearly felt
 # Ro 15
 that the presentation of this collection at Pentecost to the
 Jewish Christians would have a wholesome influence as it had done
 once before
 # Ac 11:30
 \\He was hastening\\ (\\espeuden\\). Imperfect active of \\speud\\, old verb
 to hasten as in
 # Lu 2:16; 19:56
 \\If it were possible for him\\ (\\ei dunaton ei auti\\). Condition of
 the fourth class (optative mode), if it should be possible for
 him. The form is a remote possibility. It was only some thirty
 days till Pentecost. \\The day of Pentecost\\ (\\tn hmeran ts\\
 \\pentkosts\\). Note the accusative case. Paul wanted to be there
 for the whole day. See
 # Ac 2:1
 for this very phrase.

04499
 \\Called to him\\ (\\metekalesato\\). Aorist middle (indirect) indicative
 of \\metakale\\, old verb to call from one place to another (\\meta\\
 for "change"), middle to call to oneself, only in Acts in the
 N.T.
 # 7:14; 10:32; 20:17; 24:25
 Ephesus was some thirty miles, a stiff day's journey each way.
 They would be with Paul the third day of the stay in Miletus. \\The\\
 \\elders of the church\\ (\\tous presbuterous ts ekklsias\\). The very
 men whom Paul terms "bishops" (\\episkopous\\) in verse
 # 28
 just as in
 # Tit 1:5,7
 where both terms (\\presbuterous, ton episkopon\\) describe the same
 office. The term "elder" applied to Christian ministers first
 appears in
 # Ac 11:30
 in Jerusalem and reappears in
 # 15:4,6,22
 in connection with the apostles and the church. The "elders" are
 not "apostles" but are "bishops" (cf.
 # Php 1:1
 and with "deacons" constitute the two classes of officers in the
 early churches. Ignatius shows that in the early second century
 the office of bishop over the elders had developed, but Lightfoot
 has shown that it was not so in the first century. Each church,
 as in Jerusalem, Philippi, Ephesus, had a number of "elders"
 ("bishops") in the one great city church. Hackett thinks that
 other ministers from the neighbourhood also came. It was a noble
 group of preachers and Paul, the greatest preacher of the ages,
 makes a remarkable talk to preachers with all the earmarks of
 Pauline originality (Spitta, _Apostelgeschichte_, p. 252) as
 shown by the characteristic Pauline words, phrases, ideas current
 in all his Epistles including the Pastoral (testify, course,
 pure, take heed, presbyter, bishop, acquire, apparel). Luke heard
 this address as he may and probably did hear those in Jerusalem
 and Caesarea
 # Ac 21-26
 Furneaux suggests that Luke probably took shorthand notes of the
 address since Galen says that his students took down his medical
 lectures in shorthand: "At any rate, of all the speeches in the
 Acts this contains most of Paul and least of Luke. ... It reveals
 Paul as nothing else does. The man who spoke it is no longer a
 man of eighteen centuries ago: he is of yesterday; of today. He
 speaks as we speak and feels as we feel; or rather as we fain
 would speak and feel." We have seen and listened to Paul speak to
 the Jews in Antioch in Pisidia as Luke pictures the scene, to the
 uneducated pagans at Lystra, to the cultured Greeks in Athens. We
 shall hear him plead for his life to the Jewish mob in Jerusalem,
 to the Roman governor Felix in Caesarea, to the Jewish "King"
 Herod Agrippa II in Caesarea, and at last to the Jews in Rome.
 But here Paul unbosoms himself to the ministers of the church in
 Ephesus where he had spent three years (longer than with any
 other church) and where he had such varied experiences of prowess
 and persecution. He opens his heart to these men as he does not
 to the average crowd even of believers. It is Paul's _Apologia
 pro sua Vita_. He will probably not see them again and so the
 outlook and attitude is similar to the farewell discourse of
 Jesus to the disciples in the upper room
 # Joh 13-17
 He warns them about future perils as Jesus had done. Paul's words
 here will repay any preacher's study today. There is the same
 high conception of the ministry here that Paul had already
 elaborated in
 # 2Co 2:12-6:10
 (see my _Glory of the Ministry_). It is a fitting time and
 occasion for Paul to take stock of his ministry at the close of
 the third mission tour. What wonders had God wrought already.
