04500
 \\Ye yourselves know\\ (\\humeis epistasthe\\). Pronoun expressed and
 emphatic. He appeals to their personal knowledge of his life in
 Ephesus. \\From the first day that\\ (\\apo pr“tˆs hˆmeras aph' hˆs\\).
 "From first day from which." He had first "set foot" (\\epebˆn\\,
 second aorist active indicative of old verb \\epibain“\\, to step
 upon or step into) in Ephesus four years ago in the spring of 51
 or 52, but had returned from Antioch that autumn. It is now
 spring of 54 or 55 so that his actual ministry in Ephesus was
 about two and a half years, roughly three years (verse
 # 31

 \\After what manner I was with you\\ (\\p“s meth' h–m“n egenomˆn\\).
 Literally, "How I came (from Asia and so was) with you." Cf.
 # 1Th 1:5; 2Th 2:1-10
 where Paul likewise dares to refer boldly to his life while with
 them "all the time" (\\ton panta chronon\\). Accusative of duration
 of time. So far as we know, Paul stuck to Ephesus the whole
 period. He had devoted himself consecratedly to the task in
 Ephesus. Each pastor is bishop of his field and has a golden
 opportunity to work it for Christ. One of the saddest things
 about the present situation is the restlessness of preachers to
 go elsewhere instead of devoting themselves wholly to the task
 where they are.
 # 19
 \\Serving the Lord\\ (\\douleu“n t“i kuri“i\\). It was Paul's glory to be
 the \\doulos\\ (bond-slave) as in
 # Ro 1:1; Php 1:1
 Paul alone, save Jesus in
 # Mt 6:24; Lu 16:13
 uses \\douleu“\\ six times for serving God (Page). \\With all lowliness\\
 \\of mind\\ (\\meta pasˆs tapeinophrosunˆs\\). Lightfoot notes that
 heathen writers use this word for a grovelling, abject state of
 mind, but Paul follows Christ in using it for humility,
 humble-mindedness that should mark every Christian and in
 particular the preacher. \\With tears\\ (\\dakru“n\\). Construed with
 \\meta\\. Paul was a man of the deepest emotion along with his high
 intellectuality. He mentions his tears again in verse
 # 31
 tears of sorrow and of anxiety. He refers to his tears in writing
 the sharp letter to the church in Corinth
 # 2Co 2:4
 and in denouncing the sensual apostates in
 # Php 3:18
 Adolphe Monod has a wonderful sermon on the tears of Paul.
 Consider also the tears of Jesus. \\Trials which befell me\\
 (\\peirasm“n t“n sumbant“n moi\\). Construed also with \\meta\\. Second
 aorist active participle of \\sunbain“\\, to walk with, to go with,
 to come together, to happen, to befall. Very common in this sense
 in the old Greek (cf.
 # Ac 3:10
 \\By the plots of the Jews\\ (\\en tais epiboulais t“n Ioudai“n\\). Like
 the plot (\\epiboulˆ\\) against him in Corinth
 # 20:3
 as well as the earlier trial before Gallio and the attacks in
 Thessalonica. In
 # Ac 19:9
 Luke shows the hostile attitude of the Jews in Ephesus that drove
 Paul out of the synagogue to the school of Tyrannus. He does not
 describe in detail these "plots" which may easily be imagined
 from Paul's own letters and may be even referred to in
 # 1Co 4:10; 15:30; 16:9; 2Co 1:4-10; 7:5; 11:23
 In fact, one has only to dwell on the allusions in
 # 2Co 11
 to picture what Paul's life was in Ephesus during these three
 years. Luke gives in
 # Ac 19
 the outbreak of Demetrius, but Paul had already fought with
 "wild-beasts" there.

04501
04502
 \\How that I shrank not\\ (\\h“s ouden hupesteilamen\\). Still indirect
 discourse (question) after \\epistasthe\\ (ye know) with \\h“s\\ like
 \\p“s\\ in verse
 # 18
 First aorist middle of \\hupostell“\\, old verb to draw under or
 back. It was so used of drawing back or down sails on a ship and,
 as Paul had so recently been on the sea, that may be the metaphor
 here. But it is not necessarily so as the direct middle here
 makes good sense and is frequent, to withdraw oneself, to cower,
 to shrink, to conceal, to dissemble as in
 # Hab 2:4
 # Heb 10:38
 Demosthenes so used it to shrink from declaring out of fear for
 others. This open candour of Paul is supported by his Epistles
 # 1Th 2:4,11; 2Co 4:2; Ga 1:10
 \\From declaring unto you\\ (\\tou mˆ anaggeilai humin\\). Ablative case
 of the articular first aorist active infinitive of \\anaggell“\\ with
 the redundant negative after verbs of hindering, etc. (Robertson,
 _Grammar_, p. 1094). \\Anything that was profitable\\ (\\t“n\\
 \\sumpheront“n\\). Partitive genitive after \\ouden\\ of the articular
 present active participle of \\sumpher“\\, to bear together, be
 profitable. \\Publicly\\ (\\dˆmosiƒi\\, adverb) \\and from house to house\\
 (\\kai kat' oikous\\). By (according to) houses. It is worth noting
 that this greatest of preachers preached from house to house and
 did not make his visits merely social calls. He was doing kingdom
 business all the while as in the house of Aquila and Priscilla
 # 1Co 16:19

04503
 \\Testifying\\ (\\diamarturomenos\\). As Peter did
 # Ac 2:40
 where Luke uses this same word thoroughly Lucan and Pauline. So
 again in verses
 # 23,24
 Paul here as in
 # Ro 1:16
 includes both Jews and Greeks, to the Jew first. \\Repentance\\
 \\toward God\\ (\\tˆn eis theon metanoian\\) \\and faith toward our Lord\\
 \\Jesus\\ (\\kai pistin eis ton kurion hˆm“n Iˆsoun\\). These two
 elements run through the Epistle to the Romans which Paul had
 recently written and sent from Corinth. These two elements appear
 in all Paul's preaching whether "to Jews or Gentiles, to
 philosophers at Athens or to peasants at Lystra, he preached
 repentance toward God and faith toward the Lord Jesus"
 (Knowling).

04504
 \\Bound in the spirit\\ (\\dedemenos t“i pneumati\\). Perfect passive
 participle of \\de“\\, to bind, with the locative case. "Bound in my
 spirit" he means, as in
 # 19:21
 from a high sense of duty. The mention of "the Holy Spirit"
 specifically in verse
 # 23
 seems to be in contrast to his own spirit here. His own spirit
 was under the control of the Holy Spirit
 # Ro 8:16
 and the sense does not differ greatly. \\Not knowing\\ (\\mˆ eid“s\\).
 Second perfect active participle of \\oida\\ with \\mˆ\\. \\That shall\\
 \\befall me\\ (\\ta sunantˆsonta emoi\\). Articular future active
 participle of \\sunanta“\\, to meet with
 # Ac 10:25
 to befall (with associative instrumental case) and compare with
 \\sumbant“n\\ (befell) in verse
 # 19
 One of the rare instances of the future participle in the N.T.

04505
 \\Save that\\ (\\plˆn hoti\\). The \\hoti\\ clause is really in the ablative
 case after \\plˆn\\, here a preposition as in
 # Php 1:18
 this idiom \\plˆn hoti\\ occasionally in ancient Greek. \\In every\\
 \\city\\ (\\kata polin\\). Singular here though plural in \\kat' oikous\\
 (verse
 # 20
 \\Bonds and afflictions\\ (\\desma kai thlipseis\\). Both together as in
 # Php 1:17; 2Co 1:8
 Literal bonds and actual pressures. \\Abide me\\ (\\me menousin\\). With
 the accusative as in verse
 # 5
 (\\emenon hˆmas\\) and nowhere else in the N.T.

04506
 \\But I hold not my life of any account\\ (\\all' oudenos logou\\
 \\poioumai tˆn psuchˆn\\). Neat Greek idiom, accusative \\psuchˆn\\ and
 genitive \\logou\\ and then Paul adds "dear unto myself" (\\timian\\
 \\emaut“i\\) in apposition with \\psuchˆn\\ (really a combination of two
 constructions). \\So that I may accomplish my course\\ (\\h“s telei“s“\\
 \\dromon mou\\). Rather, "In order that" (purpose, not result). Aleph
 and B read \\telei“s“\\ here (first aorist active subjunctive) rather
 than \\telei“sai\\ (first aorist active infinitive). It is the lone
 instance in the N.T. of \\h“s\\ as a final particle (Robertson,
 _Grammar_, p. 987). Paul in
 # Ac 13:25
 in his sermon at Antioch in Pisidia described John as fulfilling
 his course and in
 # 2Ti 4:7
 he will say: "I have finished my course" (\\ton dromon teteleka\\).
 He will run the race to the end. \\Which I received from the Lord\\
 \\Jesus\\ (\\hˆn elabon para tou kuriou Iˆsou\\). Of that fact he never
 had a doubt and it was a proud boast
 # Gal 1:1; Ro 11:13
 \\The gospel of the grace of God\\ (\\to euaggelion tˆs charitos tou\\
 \\theou\\). To Paul the gospel consisted in the grace of God. See
 this word "grace" (\\charis\\) in Romans and his other Epistles.

04507
 \\And now, behold\\ (\\kai nun, idou\\). Second time and solemn reminder
 as in verse
 # 22
 \\I know\\ (\\eg“ oida\\). Emphasis on \\eg“\\ which is expressed. \\Ye all\\
 (\\humeis pantes\\). In very emphatic position after the verb
 \\opsesthe\\ (shall see) and the object (my face). Twice Paul will
 write from Rome
 # Php 2:24; Phm 1:22
 the hope of coming east again; but that is in the future, and
 here Paul is expressing his personal conviction and his fears.
 The Pastoral Epistles show Paul did come to Ephesus again
 # 1Ti 1:3; 3:14; 4:13
 and Troas
 # 2Ti 4:13
 and Miletus
 # 2Ti 4:20
 There need be no surprise that Paul's fears turned out otherwise.
 He had reason enough for them. \\Among whom I went about\\ (\\en hois\\
 \\diˆlthon\\). Apparently Paul here has in mind others beside the
 ministers. They represented the church in Ephesus and the whole
 region where Paul laboured.

04508
 \\I testify\\ (\\marturomai\\). Elsewhere in the N.T. only in Paul's
 Epistles
 # Ga 5:3; Eph 4:17; 1Th 2:12
 It means "I call to witness" while \\marture“\\ means "I bear
 witness." \\This day\\ (\\en tˆi sˆmeron hˆmerƒi\\). The today day, the
 last day with you, our parting day. \\I am pure from the blood of\\
 \\all men\\ (\\katharos eimi apo tou haimatos pant“n\\). Paul was
 sensitive on this point as in Corinth
 # Ac 18:6
 It is much for any preacher to claim and it ought to be true of
 all. The papyri also give this use of \\apo\\ with the ablative
 rather than the mere ablative after \\katharos\\.

04509
 Paul here repeats the very words and idioms used in verse
 # 20
 adding "the whole counsel of God" (\\pƒsan tˆn boulˆn tou theou\\).
 All the counsel of God that concerned Paul's work and nothing
 inconsistent with the purpose of God of redemption through Christ
 Jesus (Page).

04510
 \\Take heed unto yourselves\\ (\\prosechete heautois\\). The full phrase
 had \\ton noun\\, hold your mind on yourselves (or other object in
 the dative), as often in old writers and in
 # Job 7:17
 But the ancients often used the idiom with \\noun\\ understood, but
 not expressed as here and
 # Ac 5:35; Lu 12:1; 17:3; 21:34; 1Ti 1:4; 3:8; 4:13
 \\Epeche\\ is so used in
 # 1Ti 4:16
 \\To all the flock\\ (\\panti t“i poimni“i\\). Contracted form of
 \\poimenion = poimnˆ\\
 # Joh 10:16
 already in
 # Lu 12:32
 and also in
 # Ac 20:29; 1Pe 5:2,3
 Common in old Greek. \\Hath made\\ (\\etheto\\). Did make, second aorist
 middle indicative of \\tithˆmi\\, did appoint. Paul evidently
 believed that the Holy Spirit calls and appoints ministers.
 \\Bishops\\ (\\episkopous\\). The same men termed elders in verse
 # 17
 which see. \\To shepherd\\ (\\poimainein\\). Present active infinitive of
 purpose of \\poimain“\\, old verb to feed or tend the flock (\\poimnˆ,\\
 \\poimnion\\), to act as shepherd (\\poimˆn\\). These ministers are thus
 in Paul's speech called elders (verse
 # 17
 bishops (verse
 # 28
 and shepherds (verse
 # 28
 Jesus had used this very word to Peter
 # Joh 21:16
 twice \\boske\\, feed,
 # 21:15,17
 and Peter will use it in addressing fellow-elders
 # 1Pe 5:2
 with memories, no doubt of the words of Jesus to him. The
 "elders" were to watch over as "bishops" and "tend and feed as
 shepherds" the flock. Jesus is termed "the shepherd and bishop of
 your souls" in
 # 1Pe 2:25
 and "the great Shepherd of the sheep" in
 # Heb 13:20
 Jesus called himself "the good Shepherd" in
 # Joh 10:11
 \\The church of God\\ (\\tˆn ekklˆsian tou theou\\). The correct text,
 not "the church of the Lord" or "the church of the Lord and God"
 (Robertson, _Introduction to Textual Criticism of the N.T._, p.
 189). \\He purchased\\ (\\periepoiˆsato\\). First aorist middle of
 \\peripoie“\\, old verb to reserve, to preserve (for or by oneself,
 in the middle). In the N.T. only in Luke
 # 17:33; Ac 20:28; 1Ti 3:13
 The substantive \\peripoiˆsin\\ (preservation, possession) occurs in
 # 1Pe 2:9
 ("a peculiar people" = a people for a possession) and in
 # Eph 1:14
 \\With his own blood\\ (\\dia tou haimatos tou idiou\\). Through the
 agency of (\\dia\\) his own blood. Whose blood? If \\tou theou\\ (Aleph B
 Vulg.) is correct, as it is, then Jesus is here called "God" who
 shed his own blood for the flock. It will not do to say that Paul
 did not call Jesus God, for we have
 # Ro 9:5; Col 2:9; Tit 2:13
 where he does that very thing, besides
 # Col 1:15-20; Php 2:5-11

04511
 \\After my departing\\ (\\meta tˆn aphixin mou\\). Not his death, but his
 departure from them. From \\aphikneomai\\ and usually meant arrival,
 but departure in Herodotus IX. 17, 76 as here. \\Grievous wolves\\
 (\\lukoi bareis\\). \\Bareis\\ is heavy, rapacious, harsh. Jesus had
 already so described false teachers who would raven the fold
 # Joh 10:12
 Whether Paul had in mind the Judaizers who had given him so much
 trouble in Antioch, Jerusalem, Galatia, Corinth or the Gnostics
 the shadow of whose coming he already foresaw is not perfectly
 clear. But it will not be many years before Epaphras will come to
 Rome from Colossae with news of the new peril there (Epistle to
 the Colossians). In writing to Timothy
 # 1Ti 1:20
 Paul will warn him against some who have already made shipwreck
 of their faith. In
 # Re 2:2
 John will represent Jesus as describing false apostles in
 Ephesus. \\Not sparing the flock\\ (\\mˆ pheidomenoi tou poimniou\\).
 Litotes again as so often in Acts. Sparing the flock was not the
 fashion of wolves. Jesus sent the seventy as lambs in the midst
 of wolves
 # Lu 10:3
 In the Sermon on the Mount Jesus had pictured the false prophets
 who would come as ravening wolves in sheep's clothing
 # Mt 7:15

04512
 \\From among your own selves\\ (\\ex hum“n aut“n\\). In sheep's clothing
 just as Jesus had foretold. The outcome fully justified Paul's
 apprehensions as we see in Colossians, Ephesians, I and II
 Timothy, Revelation. False philosophy, immorality, asceticism
 will lead some astray
 # Col 2:8,18; Eph 4:14; 5:6
 John will picture "antichrists" who went out from us because they
 were not of us
 # 1Jo 2:18
 There is a false optimism that is complacently blind as well as a
 despondent pessimism that gives up the fight. \\Perverse things\\
 (\\diestrammena\\). Perfect passive participle of \\diastreph“\\, old
 verb to turn aside, twist, distort as in
 # Ac 13:8,10
 \\To draw away\\ (\\tou apospƒin\\). Articular genitive present active
 participle of purpose from \\apospa“\\, old verb used to draw the
 sword
 # Mt 26:51
 to separate
 # Lu 22:41; Ac 21:1
 The pity of it is that such leaders of dissension can always gain
 a certain following. Paul's long residence in Ephesus enabled him
 to judge clearly of conditions there.

04513
 \\Wherefore watch ye\\ (\\dio grˆgoreite\\). Paul has concluded his
 defence of himself and his warning. Now he exhorts on the basis
 of it (\\dio\\) because of which thing. The very command of Jesus
 concerning the perils before his return as in
 # Mr 13:35
 (\\grˆgoreite\\), the very form (late present imperative from the
 second perfect \\egrˆgora\\ of \\egeir“\\, to arouse). Stay awake. \\I\\
 \\ceased not to admonish\\ (\\ouk epausamˆn nouthet“n\\). Participle
 describes Paul, I did not cease admonishing, night and day (\\nukta\\
 \\kai hˆmeran\\, accusative of extent of time, for three years
 \\trietian\\, accusative of extent of time also). \\Nouthet“n\\ is from
 \\nouthete“\\, to put sense into one. So Paul kept it up with tears
 (verse
 # 19
 if so be he could save the Ephesians from the impending perils.
 Forewarned is to be forearmed. Paul did his duty by them.

04514
 \\And now\\ (\\kai ta nun\\). Same phrase as in verses
 # 22,25
 save that \\idou\\ (behold) is wanting and the article \\ta\\ occurs
 before \\nun\\, accusative of general reference. And as to the
 present things (or situation) as in
 # 4:29
 \\I commend\\ (\\paratithemai\\). Present middle indicative of
 \\paratithˆmi\\, old verb to place beside, middle, to deposit with
 one, to interest as in
 # 1Ti 1:18; 2Ti 2:2
 Paul can now only do this, but he does it hopefully. Cf.
 # 1Pe 4:19
 \\The word of his grace\\ (\\t“i log“i tˆs charitos autou\\). The
 instrumentality through preaching and the Holy Spirit employed by
 God. Cf.
 # Col 4:6; Eph 4:29
 \\Which is able to build up\\ (\\t“i dunamen“i oikodomˆsai\\). God works
 through the word of his grace and so it is able to build up
 (edify); a favourite Pauline word
 # 1Co 3:10-14; 3:9; 2Co 5:1; Eph 2:20-22; 2Ti 3:15
 etc.), and
 # Jas 1:21
 The very words "build" and "inheritance among the sanctified"
 will occur in
 # Eph 1:11; 2:30; 3:18
 and which some may recall on reading. Cf.
 # Col 1:12
 Stephen in
 # Ac 7:5
 used the word "inheritance" (\\klˆronomian\\), nowhere else in Acts,
 but in
 # Eph 1:14,18; 5:5
 In
 # Eph 1:18
 the very expression occurs "his inheritance among the saints "
 (\\tˆn klˆronomian autou en tois hagiois\\).

04515
 \\No man's silver or gold or apparel\\ (\\arguriou ˆ chrusiou ˆ\\
 \\himatismou oudenos\\). Genitive case after \\epethumˆsa\\. One of the
 slanders against Paul was that he was raising this collection,
 ostensibly for the poor, really for himself
 # 2Co 12:17
 He includes "apparel" because oriental wealth consisted largely
 in fine apparel (not old worn out clothes). See
 # Ge 24:53; 2Ki 5:5; Ps 45:13; Mt 6:19
 Paul did not preach just for money.

04516
 \\Ye yourselves\\ (\\autoi\\). Intensive pronoun. Certainly they knew
 that the church in Ephesus had not supported Paul while there.
 \\These hands\\ (\\hai cheires hautai\\). Paul was not above manual
 labour. He pointed to his hands with pride as proof that he
 toiled at his trade of tent-making as at Thessalonica and Corinth
 for his own needs (\\chreiais\\) and for those with him (probably
 Aquila and Priscilla) with whom he lived and probably Timothy
 because of his often infirmities
 # 1Ti 5:23
 \\Ministered\\ (\\hupˆretˆsan\\). First aorist active of \\hupˆrete“\\, to
 act as under rower, old verb, but in the N.T. only in
 # Ac 13:36; 20:34; 24:23
 While in Ephesus Paul wrote to Corinth: "We toil, working with
 our own hands"
 # 1Co 4:12
 "As he held them up, they saw a tongue of truth in every seam
 that marked them" (Furneaux).

04517
 \\I gave you an example\\ (\\hupedeixa\\). First aorist active indicative
 of \\hupodeiknumi\\, old verb to show under one's eyes, to give
 object lesson, by deed as well as by word
 # Lu 6:47
 \\Hupodeigma\\ means example
 # Joh 13:15; Jas 5:10
 So Paul appeals to his example in
 # 1Co 11:1; Php 3:17
 \\Panta\\ is accusative plural of general reference (in all things).
 \\So labouring ye ought to help\\ (\\hout“s kopi“ntas dei\\
 \\antilambanesthai\\). So, as I did. Necessity (\\dei\\). Toiling
 (\\kopi“ntas\\) not just for ourselves, but to help
 (\\antilambanesthai\\), to take hold yourselves (middle voice) at the
 other end (\\anti\\). This verb common in the old Greek, but in the
 N.T. only in
 # Lu 1:54; Ac 20:35; 1Ti 6:2
 This noble plea to help the weak is the very spirit of Christ
 # 1Th 5:14; 1Co 12:28; Ro 5:6; 14:1
 In
 # 1Th 5:14
 \\antechesthe t“n asthenount“n\\ we have Paul's very idea again.
 Every Community Chest appeal today re-echoes Paul's plea. \\He\\
 \\himself said\\ (\\autos eipen\\). Not in the Gospels, one of the
 sayings of Jesus in current use that Paul had received and
 treasured. Various other _Agrapha_ of Jesus have been preserved
 in ancient writers and some in recently discovered papyri which
 may be genuine or not. We are grateful that Paul treasured this
 one. This Beatitude (on \\makarion\\ see on
 # Mt 5:3-11
 is illustrated by the whole life of Jesus with the Cross as the
 culmination. Aristotle (Eth. IV. I) has a saying somewhat like
 this, but assigns the feeling of superiority as the reason
 (Page), an utterly different idea from that here. This quotation
 raises the question of how much Paul personally knew of the life
 and sayings of Jesus.

04518
 \\He kneeled down\\ (\\theis ta gonata autou\\). Second aorist active
 participle of \\tithˆmi\\, to place. The very idiom used in
 # 7:60
 of Stephen. Not in ancient writers and only six times in the N.T.
 # Mr 15:19; Lu 22:41; Ac 7:60; 9:40; 20:36; 21:5
 Certainly kneeling in prayer is a fitting attitude (cf. Jesus,
 # Lu 22:41
 though not the only proper one
 # Mt 6:5
 Paul apparently prayed aloud (\\prosˆuxato\\).

04519
 \\They all wept sore\\ (\\hikanos klauthmos egeneto pant“n\\). Literally,
 There came considerable weeping of all (on the part of all,
 genitive case). \\Kissed him\\ (\\katephiloun auton\\). Imperfect active
 of \\kataphile“\\, old verb, intensive with \\kata\\ and repetition shown
 also by the tense: They kept on kissing or kissed repeatedly,
 probably one after the other falling on his neck. Cf. also
 # Mt 26:49

04520
 \\Sorrowing\\ (\\odun“menoi\\). Present middle participle of \\oduna“\\, old
 verb to cause intense pain, to torment
 # Lu 16:24
 middle to distress oneself
 # Lu 2:48; Ac 20:38
 Nowhere else in N.T. \\Which he had spoken\\ (\\h“i eirˆkei\\). Relative
 attracted to the case of the antecedent \\log“i\\ (word). Past
 perfect indicative of \\eipon\\. \\They brought him on his way\\
 (\\proepempon auton\\). Imperfect active of \\propemp“\\, old verb to
 send forward, to accompany as in
 # Ac 15:3; 20:38; 21:5; 1Co 16:6,11; 2Co 1:16; Tit 3:13; 3Jo 1:6
 Graphic picture of Paul's departure from this group of ministers.



04521
 \\Were parted from them\\ (\\apospasthentas ap' aut“n\\). First aorist
 passive participle of \\apospa“\\ same verb as in
 # 20:30; Lu 22:41
 \\Had set sail\\ (\\anachthˆnai\\). First aorist passive of \\anag“\\, the
 usual verb to put out (up) to sea as in verse
 # 2
 (\\anˆchthˆmen\\). \\We came with a straight course\\ (\\euthudromˆsantes\\
 \\ˆlthomen\\). The same verb (aorist active participle of
 \\euthudrome“\\) used by Luke in
 # 16:11
 of the voyage from Troas to Samothrace and Neapolis, which see.
 \\Unto Cos\\ (\\eis tˆn Ko\\). Standing today, about forty nautical miles
 south from Miletus, island famous as the birthplace of
 Hippocrates and Apelles with a great medical school. Great
 trading place with many Jews. \\The next day\\ (\\tˆi hexˆs\\). Locative
 case with \\hˆmerƒi\\ (day) understood. The adverb \\hexˆs\\ is from
 \\ech“\\ (future \\hex“\\) and means successively or in order. This is
 another one of Luke's ways of saying "on the next day" (cf. three
 others in
 # 20:15
 \\Unto Rhodes\\ (\\eis tˆn Rhodon\\). Called the island of roses. The sun
 shone most days and made roses luxuriant. The great colossus
 which represented the sun, one of the seven wonders of the world,
 was prostrate at this time. The island was at the entrance to the
 Aegean Sea and had a great university, especially for rhetoric
 and oratory. There was great commerce also. \\Unto Patara\\ (\\eis\\
 \\Patara\\). A seaport on the Lycian coast on the left bank of the
 Xanthus. It once had an oracle of Apollo which rivalled that at
 Delphi. This was the course taken by hundreds of ships every
 season.

04522
 \\Having found a ship\\ (\\heurontes ploion\\). Paul had used a small
 coasting vessel (probably hired) that anchored each night at Cos,
 Rhodes, Patara. He was still some four hundred miles from
 Jerusalem. But at Patara Paul caught a large vessel (a
 merchantman) that could sail across the open sea. \\Crossing over\\
 \\unto Phoenicia\\ (\\diaper“n eis Phoinikˆn\\). Neuter singular
 accusative (agreeing with \\ploion\\) present active participle of
 \\diapera“\\, old verb to go between (\\dia\\) and so across to Tyre. \\We\\
 \\went aboard\\ (\\epibantes\\). Second aorist active participle of
 \\epibain“\\.

04523
 \\When we had come in sight of Cyprus\\ (\\anaphanantes tˆn Kupron\\).
 First aorist active participle of \\anaphain“\\ (Doric form
 \\-phanƒntes\\ rather than the Attic \\-phˆnantes\\), old verb to make
 appear, bring to light, to manifest. Having made Cyprus visible
 or rise up out of the sea. Nautical terms. In the N.T. only here
 and
 # Lu 19:11
 which see. \\On the left hand\\ (\\eu“numon\\). Compound feminine
 adjective like masculine. They sailed south of Cyprus. \\We sailed\\
 (\\epleomen\\). Imperfect active of common verb \\ple“\\, kept on sailing
 till we came to Syria. \\Landed at Tyre\\ (\\katˆlthomen eis Turon\\).
 Came down to Tyre. Then a free city of Syria in honour of its
 former greatness (cf. the long siege by Alexander the Great).
 \\There\\ (\\ekeise\\). Thither, literally. Only one other instance in
 N.T.,
 # 22:5
 which may be pertinent = \\ekei\\ (there). \\Was to unlade\\ (\\ˆn\\
 \\apophortizomenon\\). Periphrastic imperfect middle of \\apophortiz“\\,
 late verb from \\apo\\ and \\phortos\\, load, but here only in the N.T.
 Literally, "For thither the boat was unloading her cargo," a sort
 of "customary" or "progressive" imperfect (Robertson, _Grammar_,
 p. 884). \\Burden\\ (\\gomon\\). Cargo, old word, from \\gem“\\, to be full.
 Only here and
 # Re 18:11
 in N.T. Probably a grain or fruit ship. It took seven days here
 to unload and reload.

04524
 \\Having found\\ (\\aneurontes\\). Second aorist active participle of
 \\aneurisk“\\, to seek for, to find by searching (\\ana\\). There was a
 church here, but it was a large city and the number of members
 may not have been large. Probably some of those that fled from
 Jerusalem who came to Phoenicia
 # Ac 11:19
 started the work here. Paul went also through Phoenicia on the
 way to the Jerusalem Conference
 # 15:3
 As at Troas and Miletus, so here Paul's indefatigible energy
 shows itself with characteristic zeal. \\Through the Spirit\\ (\\dia\\
 \\tou pneumatos\\). The Holy Spirit undoubtedly who had already told
 Paul that bonds and afflictions awaited him in Jerusalem
 # 20:23
 \\That he should not set foot in Jerusalem\\ (\\mˆ epibainein eis\\
 \\Ierosoluma\\). Indirect command with \\mˆ\\ and the present active
 infinitive, not to keep on going to Jerusalem (Robertson,
 _Grammar_, p. 1046). In spite of this warning Paul felt it his
 duty as before
 # 20:22
 to go on. Evidently Paul interpreted the action of the Holy
 Spirit as information and warning although the disciples at Tyre
 gave it the form of a prohibition. Duty called louder than
 warning to Paul even if both were the calls of God.

04525
 \\That we had accomplished the days\\ (\\exartisai hˆmƒs tas hˆmeras\\).
 First aorist active infinitive of \\exartiz“\\, to furnish perfectly,
 rare in ancient writers, but fairly frequent in the papyri. Only
 twice in the N.T., here and
 # 2Ti 3:17
 Finish the exact number of days (seven) of verse
 # 4
 The accusative of general reference \\hˆmƒs\\ is the usual
 construction and the infinitive clause is the subject of \\egeneto\\.
 We departed and went on our journey (\\exelthontes eporeuometha\\).
 Sharp distinction between the first aorist active participle
 \\exelthontes\\ (from \\exerchomai\\, to go out) and the imperfect middle
 \\eporeuometha\\ from \\poreu“\\ (we were going on). \\And they all, with\\
 \\wives and children, brought us on our way\\ (\\propempont“n hˆmƒs\\
 \\pant“n sun gunaixi kai teknois\\). No "and" in the Greek, simply
 genitive absolute, "They all with wives and children accompanying
 us," just as at Miletus
 # 20:28
 same verb \\propemp“\\ which see. The first mention of children in
 connection with the apostolic churches (Vincent). Vivid picture
 here as at Miletus, evident touch of an eyewitness. \\Till we were\\
 \\out of the city\\ (\\he“s ex“ tˆs pole“s\\). Note both adverbial
 prepositions (\\he“s ex“\\) clear outside of the city.

04526
 \\Beach\\ (\\aigialon\\). As in
 # Mt 13:2
 which see. This scene is in public as at Miletus, but they did
 not care. \\Bade each other farewell\\ (\\apespasametha allˆlous\\).
 First aorist middle of \\apaspazomai\\. Rare compound, here alone in
 the N.T. Tender scene, but "no bonds of long comradeship, none of
 the clinging love" (Furneaux) seen at Miletus
 # Ac 20:37
 \\Home again\\ (\\eis ta idia\\). To their own places as of the Beloved
 Disciple in
 # Joh 19:27
 and of Jesus in
 # Joh 1:11
 This idiom in the papyri also.

04527
 \\Had finished\\ (\\dianusantes\\). First aorist active participle of
 \\dianu“\\, old verb to accomplish (\\anu“\\) thoroughly (\\dia\\), only
 here in the N.T. \\From Tyre\\ (\\apo Turou\\). Page takes (Hackett also)
 with \\katˆntˆsamen\\ (we arrived) rather than with "\\ton ploun\\" (the
 voyage) and with good reason: "And we, having (thereby) finished
 the voyage, arrived from Tyre at Ptolemais." Ptolemais is the
 modern Acre, called Accho in
 # Jud 1:31
 The harbour is the best on the coast of Palestine and is
 surrounded by mountains. It is about thirty miles south of Tyre.
 It was never taken by Israel and was considered a Philistine town
 and the Greeks counted it a Phoenician city. It was the key to
 the road down the coast between Syria and Egypt and had
 successively the rule of the Ptolemies, Syrians, Romans. \\Saluted\\
 (\\aspasamenoi\\). Here greeting as in
 # 21:19
 rather than farewell as in
 # 20:1
 The stay was short, one day (\\hˆmeran mian\\, accusative), but "the
 brethren" Paul and his party found easily. Possibly the scattered
 brethren
 # Ac 11:19
 founded the church here or Philip may have done it.

04528
 \\On the morrow\\ (\\tˆi epaurion\\). Another and the more common way of
 expressing this idea of "next day" besides the three in
 # 20:15
 and the one in
 # 21:1
 \\Unto Caesarea\\ (\\eis Kaisarian\\). Apparently by land as the voyage
 (\\ploun\\) ended at Ptolemais (verse
 # 7
 Caesarea is the political capital of Judea under the Romans where
 the procurators lived and a city of importance, built by Herod
 the Great and named in honour of Augustus. It had a magnificent
 harbour built Most of the inhabitants were Greeks. This is the
 third time that we have seen Paul in Caesarea, on his journey
 from Jerusalem to Tarsus
 # Ac 9:30
 on his return from Antioch at the close of the second mission
 tour
 # 18:22
 and now. The best MSS. omit \\hoi peri Paulou\\ (we that were of
 Paul's company) a phrase like that in
 # 13:13
 \\Into the house of Philip the evangelist\\ (\\eis ton oikon Philippou\\
 \\tou euaggelistou\\). Second in the list of the seven
 # 6:5
 after Stephen and that fact mentioned here. By this title he is
 distinguished from "Philip the apostle," one of the twelve. His
 evangelistic work followed the death of Stephen
 # Ac 8
 in Samaria, Philistia, with his home in Caesarea. The word
 "evangelizing" (\\euˆggelizeto\\) was used of him in
 # 8:40
 The earliest of the three N.T. examples of the word "evangelist"
 # Ac 21:8; Eph 4:11; 2Ti 4:5
 Apparently a word used to describe one who told the gospel story
 as Philip did and may have been used of him first of all as John
 was termed "the baptizer" (\\ho baptiz“n\\,
 # Mr 1:4
 then "the Baptist" (\\ho baptistˆs\\,
 # Mt 3:1
 It is found on an inscription in one of the Greek islands of
 uncertain date and was used in ecclesiastical writers of later
 times on the Four Gospels as we do. As used here the meaning is a
 travelling missionary who "gospelized" communities. This is
 probably Paul's idea in
 # 2Ti 4:5
 In
 # Eph 4:11
 the word seems to describe a special class of ministers just as
 we have them today. Men have different gifts and Philip had this
 of evangelizing as Paul was doing who is the chief evangelist.
 The ideal minister today combines the gifts of evangelist,
 herald, teacher, shepherd. "\\We abode with him\\" (\\emeinamen par'\\
 \\aut“i\\). Constative aorist active indicative. \\Par aut“i\\ (by his
 side) is a neat idiom for "at his house." What a joyful time Paul
 had in conversation with Philip. He could learn from him much of
 value about the early days of the gospel in Jerusalem. And Luke
 could, and probably did, take notes from Philip and his daughters
 about the beginnings of Christian history. It is generally
 supposed that the "we" sections of Acts represent a travel
 document by Luke (notes made by him as he journeyed from Troas to
 Rome). Those who deny the Lukan authorship of the whole book
 usually admit this. So we may suppose that Luke is already
 gathering data for future use. If so, these were precious days
 for him.

04529
 \\Virgins which did prophesy\\ (\\parthenoi prophˆteusai\\). Not
 necessarily an "order" of virgins, but Philip had the honour of
 having in his home four virgin daughters with the gift of
 prophecy which was not necessarily predicting events, though that
 was done as by Agabus here. It was more than ordinary preaching
 (cf.
 # 19:6
 and was put by Paul above the other gifts like tongues
 # 1Co 14:1-33
 The prophecy of Joel
 # 2:28
 about their sons and daughters prophesying is quoted by Peter and
 applied to the events on the day of Pentecost
 # Ac 2:17
 Paul in
 # 1Co 11:5
 gives directions about praying and prophesying by the women
 (apparently in public worship) with the head uncovered and
 sharply requires the head covering, though not forbidding the
 praying and prophesying. With this must be compared his demand
 for silence by the women in
 # 1Co 14:34-40; 1Ti 2:8-15
 which it is not easy to reconcile. One wonders if there was not
 something known to Paul about special conditions in Corinth and
 Ephesus that he has not told. There was also Anna the prophetess
 in the temple
 # Lu 2:36
 besides the inspired hymns of Elizabeth
 # Lu 1:42-45
 and of Mary
 # Lu 1:46-55
 At any rate there was no order of women prophets or official
 ministers. There were Old Testament prophetesses like Miriam,
 Deborah, Huldah. Today in our Sunday schools the women do most of
 the actual teaching. The whole problem is difficult and calls for
 restraint and reverence. One thing is certain and that is that
 Luke appreciated the services of women for Christ as is shown
 often in his writings
 # Lu 8:1-3
 for instance) before this incident.

04530
 \\As we tarried\\ (\\epimenont“n hˆm“n\\). Genitive absolute. Note \\epi\\
 (additional) with \\men“\\ as in
 # 12:16
 \\Many days\\ (\\hˆmeras pleious\\). More days (than we expected),
 accusative of time. \\A certain prophet named Agabus\\ (\\prophˆtˆs\\
 \\onomati Agabos\\). A prophet like the daughters of Philip,
 mentioned already in connection with the famine predicted by him
 # Ac 11:28
 but apparently not a man of prominence like Barnabas, and so no
 allusion to that former prophecy.

04531
 \\Coming\\ (\\elth“n\\, second aorist active participle of \\erchomai\\),
 taking (\\aras\\, first aorist active participle of \\air“\\, to take
 up), \\binding\\ (\\dˆsas\\, first aorist active participle of \\de“\\, to
 bind). Vivid use of three successive participles describing the
 dramatic action of Agabus. \\Paul's girdle\\ (\\tˆn z“nˆn tou Paulou\\).
 Old word from \\z“nnumi\\, to gird.
 See note on "Ac 12:8"
 \\His own feet and hands\\ (\\heautou tous podas kai tas cheiras\\).
 Basis for the interpretation. Old Testament prophets often
 employed symbolic deeds
 # 1Ki 22:11; Jas 2:2; Jer 13:1-7; Eze 4:1-6
 Jesus interpreted the symbolism of Peter's girding himself
 # Joh 21:18
 \\So\\ (\\hout“s\\). As Agabus had bound himself. Agabus was just from
 Jerusalem and probably knew the feeling there against Paul. At
 any rate the Holy Spirit revealed it to him as he claims. \\Shall\\
 \\deliver\\ (\\parad“sousin\\). Like the words of Jesus about himself
 # Mt 20:19
 He was "delivered" into the hands of the Gentiles and it took
 five years to get out of those hands.

04532
 \\Both we and they of that place\\ (\\hˆmeis te kai hoi entopioi\\).
 Usual use of \\te kai\\ (both--and). \\Entopioi\\, old word, only here in
 N.T. \\Not to go up\\ (\\tou mˆ anabainein\\). Probably ablative of the
 articular present active infinitive with redundant negative \\me\\
 after \\parekaloumen\\ (imperfect active, conative). We tried to
 persuade him from going up. It can be explained as genitive, but
 not so likely: We tried to persuade him in respect to not going
 up. Vincent cites the case of Regulus who insisted on returning
 from Rome to Carthage to certain death and that of Luther on the
 way to the Diet of Worms. Spalatin begged Luther not to go on.
 Luther said: "Though devils be as many in Worms as tiles upon the
 roofs, yet thither will I go." This dramatic warning of Agabus
 came on top of that in Tyre
 # 21:4
 and Paul's own confession in Miletus
 # 20:23
 It is small wonder that Luke and the other messengers together
 with Philip and his daughters (prophetesses versus prophet?)
 joined in a chorus of dissuasion to Paul.

04533
 \\What are you doing weeping?\\ (\\Ti poieite klaiontes?\\) Strong
 protest as in
 # Mr 11:5
 \\Breaking my heart\\ (\\sunthruptontes mou tˆn kardian\\). The verb
 \\sunthrupt“\\, to crush together, is late _Koin‚_ for \\apothrupt“\\, to
 break off, both vivid and expressive words. So to enervate and
 unman one, weakening Paul's determination to go on with his duty.
 \\I am ready\\ (\\Eg“ hetoim“s ech“\\). I hold (myself) in readiness
 (adverb, \\hetoim“s\\). Same idiom in
 # 2Co 12:14
 \\Not only to be bound\\ (\\ou monon dethˆnai\\). First aorist passive
 infinitive of \\de“\\ and note \\ou monon\\ rather than \\mˆ monon\\, the
 usual negative of the infinitive because of the sharp contrast
 (Robertson, _Grammar_, p. 1095). Paul's readiness to die, if need
 be, at Jerusalem is like that of Jesus on the way to Jerusalem
 the last time. Even before that Luke
 # 9:51
 said that "he set his face to go on to Jerusalem." Later the
 disciples will say to Jesus, "Master, the Jews were but now
 seeking to stone thee; and goest thou thither?"
 # Joh 11:8
 The stature of Paul rises here to heroic proportions "for the
 name of the Lord Jesus" (\\huper tou onomatos tou kuriou Iˆsou\\).

04534
 \\When he would not be persuaded\\ (\\mˆ peithomenou autou\\). Genitive
 absolute of the present passive participle of \\peith“\\. Literally,
 "he not being persuaded." That was all. Paul's will (\\kardia\\) was
 not broken, not even bent. \\We ceased\\ (\\hˆsuchasamen\\). Ingressive
 aorist active indicative of \\hˆsuchaz“\\, old verb to be quiet,
 silent. \\The will of the Lord be done\\ (\\tou kuriou to thelˆma\\
 \\ginesth“\\). Present middle imperative of \\ginomai\\. There is a
 quaint naivete in this confession by the friends of Paul. Since
 Paul would not let them have their way, they were willing for the
 Lord to have his way, acquiescence after failure to have theirs.

04535
 \\We took up our baggage\\ (\\episkeuasamenoi\\). First aorist middle
 participle of \\episkeuaz“\\, old verb to furnish (\\skeuos, epi\\) with
 things necessary, to pack up, saddle horses here Ramsay holds.
 Here only in the N.T. \\Went up\\ (\\anebainomen\\). Inchoative imperfect
 active of \\anabain“\\, we started to go up.

04536
 \\Certain of the disciples\\ (\\t“n mathˆt“n\\). The genitive here occurs
 with \\tines\\ understood as often in the Greek idiom, the partitive
 genitive used as nominative (Robertson, _Grammar_, p. 502).
 \\Bringing\\ (\\agontes\\). Nominative plural participle agreeing with
 \\tines\\ understood, not with case of \\mathˆt“n\\. \\One Mnason of\\
 \\Cyprus, an early disciple, with whom we should lodge\\ (\\par h“i\\
 \\xenisth“men Mnas“ni tini Kupri“i archai“i mathˆtˆi\\). A thoroughly
 idiomatic Greek idiom, incorporation and attraction of the
 antecedent into the relative clause (Robertson, _Grammar_, p.
 718). \\Mnas“ni\\ is really the object of \\agontes\\ or the accusative
 with \\para\\ or \\pros\\ understood and should be accusative, but it is
 placed in the clause after the relative and in the same locative
 case with the relative \\h“i\\ (due to \\par'\\, beside, with). Then the
 rest agrees in case with \\Mnas“ni\\. He was originally from Cyprus,
 but now in Caesarea. The Codex Bezae adds \\eis tina k“mˆn\\ (to a
 certain village) and makes it mean that they were to lodge with
 Mnason at his home there about halfway to Jerusalem. This may be
 true. The use of the subjunctive \\xenisth“men\\ (first aorist
 passive of \\xeniz“\\, to entertain strangers as in
 # Ac 10:6,23,32
 already) may be volitive of purpose with the relative (Robertson,
 _Grammar_, pp. 955, 989). The use of \\archai“i\\ for "early" may
 refer to the fact that he was one of the original disciples at
 Pentecost as Peter in
 # 15:7
 uses \\hˆmer“n archai“n\\ (early days) to refer to his experience at
 Ceasarea in
 # Ac 10
 "As the number of the first disciples lessened, the next
 generation accorded a sort of honour to the survivors"
 (Furneaux).

04537
 \\When we were come\\ (\\genomen“n hˆm“n\\). Genitive absolute again, "we
 having come." \\Received\\ (\\apedexanto\\). \\Apodechomai\\, to receive
 from. This old compound only in Luke in the N.T. \\Gladly\\
 (\\asmen“s\\). Old adverb \\hˆsmen“s\\ from \\hˆdomai\\, to be pleased.
 Here only in the N.T. Perhaps this first glad welcome was from
 Paul's personal friends in Jerusalem.

04538
 \\The day following\\ (\\tˆi epiousˆi\\). As in
 # 20:15
 which see. \\Went in\\ (\\eisˆiei\\). Imperfect active of \\eiseimi\\, old
 classic verb used only four times in the N.T.
 # Ac 3:3; 21:18,26; Heb 9:6
 a mark of the literary style rather than the colloquial _Koin‚_
 use of \\eiserchomai\\. Together with us to James (\\sun hˆmin pros\\
 \\Iak“bon\\). So then Luke is present. The next use of "we" is in
 # 27:1
 when they leave Caesarea for Rome, but it is not likely that Luke
 was away from Paul in Jerusalem and Caesarea. The reports of what
 was done and said in both places is so full and minute that it
 seems reasonable that Luke got first hand information here
 whatever his motive was for so full an account of these legal
 proceedings to be discussed later. There are many details that
 read like an eye witness's story
 # 21:30,35,40; 22:2,3; 23:12
 etc.). It was probably the house of James (\\pros\\ and \\para\\ so used
 often). \\And all the elders were present\\ (\\pantes te paregenonto\\
 \\hoi presbuteroi\\). Clearly James is the leading elder and the
 others are his guests in a formal reception to Paul. It is
 noticeable that the apostles are not mentioned, though both
 elders and apostles are named at the Conference in chapter 15. It
 would seem that the apostles are away on preaching tours. The
 whole church was not called together probably because of the
 known prejudice against Paul created by the Judaizers.

04539
 \\He rehearsed\\ (\\exˆgeito\\). Imperfect middle of \\exˆgeomai\\, old verb
 to lead out, to draw out in narrative, to recount. So Paul is
 pictured as taking his time for he had a great story to tell of
 what had happened since they saw him last. \\One by one\\ (\\kath' hena\\
 \\hekaston\\). According to each one (item) and the adverbial phrase
 used as an accusative after the verb \\exˆgeito\\ as Demosthenes does
 (1265), though it could be like \\kath' hena hekastos\\ in
 # Eph 5:33
 \\Which\\ (\\h“n\\). Genitive attracted from \\ha\\ (accusative) into the
 case of the unexpressed antecedent \\tout“n\\. \\God had wrought\\
 (\\epoiˆsen ho theos\\). Summary constative aorist active indicative
 that gathers up all that God did and he takes pains to give God
 the glory. It is possible that at this formal meeting Paul
 observed an absence of warmth and enthusiasm in contrast with the
 welcome accorded by his friends the day before (verse
 # 17
 Furneaux thinks that Paul was coldly received on this day in
 spite of the generous offering brought from the Gentile
 Christians. "It looks as though his misgiving as to its reception
 # Ro 15:31
 was confirmed. Nor do we hear that the Christians of Jerusalem
 later put in so much as a word on his behalf with either the
 Jewish or the Roman authorities, or expressed any sympathy with
 him during his long imprisonment at Caesarea" (Furneaux). The
 most that can be said is that the Judaizers referred to by James
 do not appear actively against him. The collection and the plan
 proposed by James accomplished that much at any rate. It stopped
 the mouths of those lions.

04540
 \\Glorified\\ (\\edoxazon\\). Inchoative imperfect, began to glorify God,
 though without special praise of Paul. \\How many thousands\\ (\\posai\\
 \\muriades\\). Old word for ten thousand
 # Ac 19:19
 and then an indefinite number like our "myriads" (this very word)
 as
 # Lu 12:1; Ac 21:20; Jude 1:14; Re 5:11; 9:16
 But it is a surprising statement even with allowable hyperbole,
 but one may recall
 # Ac 4:4
 (number of the men--not women--about five thousand);
 # 5:14
 (multitudes both of men and women);
 # 6:7
 There were undoubtedly a great many thousands of believers in
 Jerusalem and all Jewish Christians, some, alas, Judaizers
 # Ac 11:2; 15:1,5
 This list may include the Christians from neighbouring towns in
 Palestine and even some from foreign countries here at the Feast
 of Pentecost, for it is probable that Paul arrived in time for it
 as he had hoped. But we do not have to count the hostile Jews
 from Asia (verse
 # 27
 who were clearly not Christians at all. \\All zealous for the law\\
 (\\pantes zˆl“tai tou nomou\\). Zealots (substantive) rather than
 zealous (adjective) with objective genitive (\\tou nomou\\). The word
 zealot is from \\zˆlo“\\, to burn with zeal, to boil. The Greek used
 \\zˆl“tˆs\\ for an imitator or admirer. There was a party of Zealots
 (developed from the Pharisees), a group of what would be called
 "hot-heads," who brought on the war with Rome. One of this party,
 Simon Zelotes
 # Ac 1:13
 was in the number of the twelve apostles. It is important to
 understand the issues in Jerusalem. It was settled at the
 Jerusalem Conference
 # Ac 15; Ga 2
 that the Mosaic ceremonial law was not to be imposed upon Gentile
 Christians. Paul won freedom for them, but it was not said that
 it was wrong for Jewish Christians to go on observing it if they
 wished. We have seen Paul observing the passover in Philippi
 # Ac 20:6
 and planning to reach Jerusalem for Pentecost
 # 20:16
 The Judaizers rankled under Paul's victory and power in spreading
 the gospel among the Gentiles and gave him great trouble in
 Galatia and Corinth. They were busy against him in Jerusalem also
 and it was to undo the harm done by them in Jerusalem that Paul
 gathered the great collection from the Gentile Christians and
 brought it with him and the delegates from the churches. Clearly
 then Paul had real ground for his apprehension of trouble in
 Jerusalem while still in Corinth
 # Ro 15:25
 when he asked for the prayers of the Roman Christians (verses
 # 30-32
 The repeated warnings along the way were amply justified.

04541
 \\They have been informed concerning thee\\ (\\katˆchˆthˆsan peri sou\\).
 First aorist passive indicative of \\katˆche“\\. A word in the
 ancient Greek, but a few examples survive in the papyri. It means
 to sound (echo, from \\ˆch“\\, our word) down (\\kata\\), to resound,
 re-echo, to teach orally. Oriental students today (Arabs learning
 the Koran) often study aloud. In the N.T. only in
 # Lu 1:4
 which see;
 # Ac 18:25; 21:21; 1Co 14:19; Ga 6:6; Ro 2:18
 This oral teaching about Paul was done diligently by the
 Judaizers who had raised trouble against Peter
 # Ac 11:2
 and Paul
 # 15:1,5
 They had failed in their attacks on Paul's world campaigns. Now
 they try to undermine him at home. In Paul's long absence from
 Jerusalem, since
 # 18:22
 they have had a free hand, save what opposition James would give,
 and have had great success in prejudicing the Jerusalem
 Christians against Paul. So James, in the presence of the other
 elders and probably at their suggestion, feels called upon to
 tell Paul the actual situation. \\That thou teachest all the Jews\\
 \\which are among the Gentiles to forsake Moses\\ (\\hoti apostasian\\
 \\didaskeis apo M“use“s tous kata ta ethnˆ pantas Ioudaious\\). Two
 accusatives with \\didaskeis\\ (verb of teaching) according to rule.
 Literally, "That thou art teaching all the Jews among (\\kata\\) the
 Gentiles (the Jews of the dispersion as in
 # 2:9
 apostasy from Moses." That is the point, the dreadful word
 \\apostasian\\ (our apostasy), a late form (I Macc. 2:15) for the
 earlier \\apostasis\\ (cf.
 # 2Th 2:3
 for \\apostasia\\). "In the eyes of the church at Jerusalem this was
 a far more serious matter than the previous question at the
 Conference about the status of Gentile converts" (Furneaux). Paul
 had brought that issue to the Jerusalem Conference because of the
 contention of the Judaizers. But here it is not the Judaizers,
 but the elders of the church with James as their spokesman on
 behalf of the church as a whole. They do not believe this false
 charge, but they wish Paul to set it straight. Paul had made his
 position clear in his Epistles (I Corinthians, Galatians, Romans)
 for all who cared to know. \\Telling them not to circumcise their\\
 \\children\\ (\\leg“n mˆ peritemnein autous ta tekna\\). The participle
 \\leg“n\\ agrees with "thou" (Paul), the subject of \\didaskeis\\. This
 is not indirect assertion, but indirect command, hence the
 negative \\mˆ\\ instead of \\ou\\ with the infinitive (Robertson,
 _Grammar_, p.1046). The point is not that Paul stated what the
 Jewish Christians in the dispersion do, but that he says that
 they (\\autous\\ accusative of general reference) are not to go on
 circumcising (\\peritemnein\\, present active infinitive) their
 children. Paul taught the very opposite
 # 1Co 7:18
 and had Timothy circumcised
 # Ac 16:3
 because he was half Jew and half Greek. His own practice is
 stated in
 # 1Co 9:19
 ("to the Jews as a Jew"). \\Neither to walk after the customs\\ (\\mˆde\\
 \\tois ethesin peripatein\\). Locative case with infinitive
 \\peripatein\\. The charge was here enlarged to cover it all and to
 make Paul out an enemy of Jewish life and teachings. That same
 charge had been made against Stephen when young Saul (Paul) was
 the leader
 # 6:14
 : "Will change the customs (\\ethˆ\\ the very word used here) which
 Moses delivered unto us." It actually seemed that some of the
 Jews cared more for Moses than for God
 # Ac 6:11
 So much for the charge of the Judaizers.

04542
 \\What is it therefore?\\ (\\Ti oun estin?\\). See this form of question
 by Paul
 # 1Co 14:15,26
 What is to be done about it? Clearly James and the elders do not
 believe these misrepresentations of Paul's teaching, but many do.
 \\They will certainly hear\\ (\\pant“s akousontai\\). \\Pant“s\\ is old
 adverb, by all means, altogether, wholly, certainly as here and
 # 28:4; Lu 4:23; 1Co 9:10
 This future middle of \\akou“\\ is the usual form instead of \\akous“\\.
 There was no way to conceal Paul's arrival nor was it wise to do
 so. B C and several cursives omit \\dei plˆthos sunelthein\\ (The
 multitude must needs come together).

04543
 \\Do therefore this\\ (\\touto oun poiˆson\\). The elders had thought out
 a plan of procedure by which Paul could set the whole matter
 straight. \\We have\\ (\\eisin hˆmin\\). "There are to us" (dative of
 possession as in
 # 18:10
 Apparently members of the Jerusalem church. \\Which have a vow on\\
 \\them\\ (\\euchˆn echontes aph'\\-- or \\eph' heaut“n\\). Apparently a
 temporary Nazarite vow like that in
 # Nu 6:1-21
 and its completion was marked by several offerings in the temple,
 the shaving of the head
 # Nu 6:13-15
 Either Paul or Aquila had such a vow on leaving Cenchreae
 # Ac 18:18
 "It was considered a work of piety to relieve needy Jews from the
 expenses connected with this vow, as Paul does here" (Page). The
 reading \\aph' heaut“n\\ would mean that they had taken the vow
 voluntarily or of themselves
 # Lu 12:57; 2Co 3:5
 while \\eph' heaut“n\\ means that the vow lies on them still.

04544
 \\These take\\ (\\toutous paralab“n\\). Second aorist active participle
 of \\paralamban“\\. Taking these alone. \\Purify thyself with them\\
 (\\hagnisthˆti sun autois\\). First aorist passive imperative of
 \\hagniz“\\, old verb to purify, to make pure (\\hagnos\\). See the
 active voice in
 # Jas 4:8; 1Pe 1:22; 1Jo 3:3
 It is possible to see the full passive force here, "Be purified."
 But a number of aorist passives in the _Koin‚_ supplant the
 aorist middle forms and preserve the force of the middle
 (Robertson, _Grammar_, p. 819). That is possible here. Hence,
 "Purify thyself" is allowable. The word occurs in
 # Nu 6:1
 for taking the Nazarite vow. The point is that Paul takes the vow
 with them. Note \\hagnismou\\ in verse
 # 26
 \\Be at charges for them\\ (\\dapanˆson ep' autois\\). First aorist
 active imperative of old verb \\dapana“\\, to incur expense, expend.
 Spend (money) upon (\\ep'\\) them. Ramsay (_St. Paul the Traveller_,
 etc., p. 310) argues that Paul had use of considerable money at
 this period, perhaps from his father's estate. The charges for
 five men would be considerable. "A poor man would not have been
 treated with the respect paid him at Caesarea, on the voyage, and
 at Rome" (Furneaux). \\That they may shave their heads\\ (\\hina\\
 \\xurˆsontai tˆn kephalˆn\\). Note \\tˆn kephalˆn\\, the head (singular).
 Future middle indicative of \\xura“\\, late form for the old \\xure“\\,
 to shave, middle to shave oneself or (causative) to get oneself
 shaved. This use of \\hina\\ with the future indicative is like the
 classic \\hop“s\\ with the future indicative and is common in the
 N.T. as in the _Koin‚_ (Robertson, _Grammar_, p. 984). \\And all\\
 \\shall know\\ (\\kai gn“sontai\\). This future middle indicative of
 \\gin“sk“\\ (cf. \\akousontai\\ in verse
 # 22
 may be independent of \\hina\\ or dependent on it like \\xurˆsontai\\,
 though some MSS. (H L P) have \\gn“sin\\ (second aorist subjunctive,
 clearly dependent on \\hina\\). \\Of which\\ (\\h“n\\). Genitive plural of
 the relative \\ha\\ (accusative) object of the perfect passive verb
 \\katˆchˆntai\\ (cf. verse
 # 21
 \\katˆchˆthˆsan\\) attracted into the case of the omitted antecedent
 \\tout“n\\. The instruction still in effect. \\But that thou thyself\\
 \\walkest orderly\\ (\\alla stoicheis kai autos\\). \\Stoicheis\\ is an old
 verb to go in a row (from \\stoichos\\, row, rank, series), to walk
 in a line or by rule. In the N.T. only here and
 # Ga 5:25; Ro 4:12; Php 3:16
 The rule is the law and Paul was not a sidestepper. The idea of
 the verb is made plain by the participle \\phulass“n ton nomon\\
 (keeping or observing the law).

04545
 \\We wrote\\ (\\epesteilamen\\). First aorist active of \\epistell“\\, to
 send to and so to write like our epistle (\\epistolˆ\\). Old verb,
 but in the N.T. only here and
 # Ac 15:20; Heb 13:22
 It is the very word used by James in this "judgment" at the
 Conference
 # Ac 15:20
 \\episteilai\\). B D here read \\apesteilamen\\ from \\apostell“\\, to
 send away, to give orders. Wendt and Schuerer object to this as a
 gloss. Rather is it an explanation by James that he does not
 refer to the Gentile Christians whose freedom from the Mosaic
 ceremonial law was guaranteed at the Jerusalem Conference. James
 himself presided at that Conference and offered the resolution
 that was unanimously adopted. James stands by that agreement and
 repeats the main items (four: anything sacrificed to idols,
 blood, anything strangled, fornication, for discussion see
 # Ac 15
 from which they are to keep themselves (direct middle
 \\phulassesthai\\ of \\phulass“\\, indirect command after \\krinantes\\
 with accusative, \\autous\\, of general reference). James has thus
 again cleared the air about the Gentiles who have believed
 (\\pepisteukot“n\\, perfect active participle genitive plural of
 \\pisteu“\\). He asks that Paul will stand by the right of Jewish
 Christians to keep on observing the Mosaic law. He has put the
 case squarely and fairly.

04546
 \\Took the men\\ (\\paralab“n tous andras\\). The very phrase used in
 verse
 # 24
 to Paul. \\The next day\\ (\\tˆi echomenˆi\\). One of the phrases in
 # 20:15
 for the coming day. Locative case of time. \\Purifying himself with\\
 \\them\\ (\\sun autois hagnistheis\\, first aorist passive participle of
 \\hagniz“\\). The precise language again of the recommendation in
 verse
 # 24
 Paul was conforming to the letter. \\Went into the temple\\ (\\eisˆiei\\
 \\eis to hieron\\). Imperfect active of \\eiseimi\\ as in verse
 # 18
 which see. Went on into the temple, descriptive imperfect. Paul
 joined the four men in their vow of separation. \\Declaring\\
 (\\diaggell“n\\). To the priests what day he would report the
 fulfilment of the vow. The priests would desire notice of the
 sacrifice. This verb only used by Luke in N.T. except
 # Ro 11:17
 (quotation from the LXX). It is not necessary to assume that the
 vows of each of the five expired on the same day (Rackham). \\Until\\
 \\the offering was offered for every one of them\\ (\\he“s hou\\
 \\prosˆnechthˆ huper henos hekastou aut“n hˆ prosphora\\). This use
 of \\he“s hou\\ (like \\he“s\\, alone) with the first aorist passive
 indicative \\prosˆnechthˆ\\ of \\prospher“\\, to offer, contemplates the
 final result (Robertson, _Grammar_, pp. 974f.) and is probably
 the statement of Luke added to Paul's announcement. He probably
 went into the temple one day for each of the brethren and one for
 himself. The question arises whether Paul acted wisely or
 unwisely in agreeing to the suggestion of James. What he did was
 in perfect harmony with his principle of accommodation in
 # 1Co 9:20
 when no principle was involved. It is charged that here on this
 occasion Paul was unduly influenced by considerations of
 expediency and was willing for the Jewish Christians to believe
 him more of a Jew than was true in order to placate the situation
 in Jerusalem. Furneaux calls it a compromise and a failure. I do
 not so see it. To say that is to obscure the whole complex
 situation. What Paul did was not for the purpose of conciliating
 his opponents, the Judaizers, who had diligently spread
 falsehoods about him in Jerusalem as in Corinth. It was solely to
 break the power of these "false apostles" over the thousands in
 Jerusalem who have been deluded by Paul's accusers. So far as the
 evidence goes that thing was accomplished. In the trouble that
 comes in Jerusalem and Caesarea the Judaizers cut no figure at
 all. The Jewish Christians do not appear in Paul's behalf, but
 there was no opportunity for them to do so. The explosion that
 came on the last day of Paul's appearance in the temple was
 wholly disconnected from his offerings for the four brethren and
 himself. It must be remembered that Paul had many kinds of
 enemies. The attack on him by these Jews from Asia had no
 connexion whatever with the slanders of the Judaizers about
 Paul's alleged teachings that Jewish Christians in the dispersion
 should depart from the Mosaic law. That slander was put to rest
 forever by his following the advice of James and justifies the
 wisdom of that advice and Paul's conduct about it.

04547
 \\The seven days\\ (\\hai hepta hˆmerai\\). For which Paul had taken the
 vow, though there may be an allusion to the pentecostal week for
 which Paul had desired to be present
 # 20:16
 There is no necessary connexion with the vow in
 # 18:15
 In
 # 24:17
 Paul makes a general reference to his purpose in coming to
 Jerusalem to bring alms and offerings (\\prosphoras\\, sacrifices).
 Paul spent seven days in Troas
 # 20:6
 Tyre
 # 21:4
 and had planned for seven here if not more. It was on the last of
 the seven days when Paul was completing his offerings about the
 vows on all five that the incident occurred that was to make him
 a prisoner for five years. \\When they saw him in the temple\\
 (\\theasamenoi auton en t“i hier“i\\). First aorist middle participle
 of \\theaomai\\ (from \\thea\\, a view, cf. theatre) to behold. In the
 very act of honouring the temple these Jews from Asia raise a hue
 and cry that he is dishonouring it. Paul was not known by face
 now to many of the Jerusalem Jews, though once the leader of the
 persecution after the death of Stephen and the outstanding young
 Jew of the day. But the Jews in Ephesus knew him only too well,
 some of whom are here at the pentecostal feast. They had plotted
 against him in Ephesus to no purpose
 # Ac 19:23-41; 20:19
 but now a new opportunity had come. It is possible that the cry
 was led by Alexander put forward by the Jews in Ephesus
 # 19:33
 who may be the same as Alexander the coppersmith who did Paul so
 much harm
 # 2Ti 4:14
 Paul was not in the inner sanctuary (\\ho naos\\), but only in the
 outer courts (\\to hieron\\). \\Stirred up all the multitude\\ (\\sunecheon\\
 \\panta ton ochlon\\). Imperfect (kept on) active of \\sunche“\\ or
 \\sunchun“\\ (\\-unn“\\), to pour together, to confuse as in
 # Ac 2:6; 9:22; 19:31,32; 21:31
 and here to stir up by the same sort of confusion created by
 Demetrius in Ephesus where the same word is used twice
 # 19:31,32
 The Jews from Ephesus had learned it from Demetrius the
 silversmith. \\Laid hands on him\\ (\\epebalan ep' auton tas cheiras\\).
 Second aorist (ingressive, with endings of the first aorist, \\-an\\)
 active indicative of \\epiball“\\, old verb to lay upon, to attack
 (note repetition of \\epi\\). They attacked and seized Paul before
 the charge was made.

04548
 \\Help\\ (\\boˆtheite\\). Present active imperative of \\boˆthe“\\, to run
 (\\the“\\) at a cry (\\boˆ\\), as if an outrage had been committed like
 murder or assault. \\All men everywhere\\ (\\panta pantachˆi\\).
 Alliterative. \\Pantachˆi\\ is a variation in MSS., often \\pantachou\\,
 and here only in the N.T. The charges against Paul remind one of
 those against Stephen
 # Ac 6:13
 in which Paul had participated according to his confession
 # 22:20
 Like the charges against Stephen and Jesus before him truth and
 falsehood are mixed. Paul had said that being a Jew would not
 save a man. He had taught the law of Moses was not binding on
 Gentiles. He did hold, like Jesus and Stephen, that the temple
 was not the only place to worship God. But Paul gloried himself
 in being a Jew, considered the Mosaic law righteous for Jews, and
 was honouring the temple at this very moment. \\And moreover also\\
 \\he brought Greeks also into the temple\\ (\\eti te kai Hellˆnas\\
 \\eisˆgagen eis to hieron\\). Note the three particles (\\eti te kai\\),
 \\and\\ (\\te\\) \\still more\\ (\\eti\\) \\also\\ or \\even\\ (\\kai\\). Worse than his
 teaching (\\didask“n\\) is his dreadful deed: he actually brought
 (\\eisˆgagen\\, second aorist active indicative of \\eisag“\\). This he
 had a right to do if they only went into the court of the
 Gentiles. But these Jews mean to imply that Paul had brought
 Greeks beyond this court into the court of Israel. An inscription
 was found by Clermont-Ganneau in Greek built into the walls of a
 mosque on the Via Dolorosa that was on the wall dividing the
 court of Israel from the court of the Gentiles. Death was the
 penalty to any Gentile who crossed over into the Court of Israel
 (_The Athenaeum_, July, 1871). \\Hath defiled this holy place\\
 (\\kekoin“ken ton hagion topon touton\\). Present perfect active of
 \\koino“\\, to make common (
 See note on "Ac 10:14"
 ). Note vivid change of tense, the defilement lasts (state of
 completion). All this is the substance of the call of these
 shrewd conspirators from Ephesus, Jews (not Jewish Christians,
 not even Judaizers) who hated him for his work there and who
 probably "spoke evil of the Way before the multitude" there so
 that Paul had to separate the disciples from the synagogue and go
 to the School of Tyrannus
 # 19:9
 These enemies of Paul had now raised the cry of "fire" and vanish
 from the scene completely
 # 24:19
 This charge was absolutely false as we shall see, made out of
 inferences of hate and suspicion.

04549
 \\For\\ (\\gar\\). Luke adds the reason for the wild charges made against
 Paul. \\They had before seen\\ (\\ˆsan proe“rakotes\\). Periphrastic past
 perfect of \\proora“\\, old verb to see before, whether time or
 place. Only twice in the N.T., here and
 # Ac 2:25
 quoted from
 # Ps 15:8
 Note the double reduplication in \\-e“-\\ as in Attic (Robertson,
 _Grammar_, p. 364). \\With him in the city Trophimus the Ephesian\\
 (\\Trophimon ton Ephesion en tˆi polei sun aut“i\\). The Jews from
 Asia (Ephesus) knew Trophimus by sight as well as Paul. One day
 they saw both of them together (\\sun\\) in the city. That was a
 fact. They had just seized Paul in the temple (\\hieron\\). That was
 another fact. \\They supposed\\ (\\enomizon\\). Imperfect active of
 \\nomiz“\\, common to think or suppose. Perfectly harmless word, but
 they did, as so many people do, put their supposed inference on
 the same basis with the facts. They did not see Trophimus with
 Paul now in the temple, nor had they ever seen him there. They
 simply argued that, if Paul was willing to be seen down street
 with a Greek Christian, he would not hesitate to bring him
 (therefore, did bring him, \\eisˆgagen\\ as in verse
 # 28
 into the temple, that is into the court of Israel and therefore
 both Paul and Trophimus were entitled to death, especially Paul
 who had brought him in (if he had) and, besides, they now had
 Paul. This is the way of the mob-mind in all ages. Many an
 innocent man has been rushed to his death by the fury of a
 lynching party.