Verse by Verse

¹³ Then we went ahead to the ship and sailed to Assos, there intending to take Paul on board; for so he had given orders, intending himself to go on foot.

¹⁴ And when he met us at Assos, we took him on board and came to Mitylene.

¹⁵ We sailed from there, and the next day came opposite Chios. The following day we arrived at Samos and stayed at Trogyllium. The next day we came to Miletus.

¹⁶ For Paul had decided to sail past Ephesus, so that he would not have to spend time in Asia; for he was hurrying to be at Jerusalem, if possible, on the Day of Pentecost.

on foot (v.13) — about 20 miles by land, 40 by sea

Assos (v.13) — An ancient city of Mysia, some miles east of Cape Lectum, a promontory which had to be rounded by the vessel on leaving Troas. It was an important coasting station, with a fair harbor. A Roman road connected it by land with Troas, the distance being about twenty miles.

Mitylene (v.14) — The chief town of the island of Lesbos, about twelve miles from the coast of Asia. The run from Assos to Mitylene is about 30 miles. It was a town of some historical importance. We notice, from the runs of the ship, that it stopped every evening. The reason is that the prevailing wind in the Aegean in the summer months is from the north. It springs up in the early morning and drops in the late afternoon, so that sailing vessels are becalmed. Thus Paul’s ship would start in the very early morning and anchor in the evening.

Chios (v.15) — An island of some size (32 miles long by 8 to 18 miles broad) separated from the Asian mainland by a channel which varies in breadth from 5 miles at its narrowest part. Paul’s ship sailed down this channel.

Samos (v.15) — An important Aegean island, separated by narrow straits from the Asian mainland, — a historic spot where the Greeks won a famous victory over the Persians. It was noted for its science and arts. Paul’s vessel had to round the west point of Samos, and then bear inwards towards Miletus. Trogyllium is the promontory on the mainland, on the other side of the straits, opposite Samos, at the entrance of the Gulf of Ephesus. When the ship reached this point, the wind dropped, and they had to anchor for the night and forego their intention of pushing on the same day to Miletus.

Miletus (v.15) — On the coast of Caria, — once the most famous of the Ionian cities. It had sunk, under the Romans, to a second-rate town, as the silting up of the river Menander gradually reduced its importance and finally rendered it useless as a port. In Paul’s day, it was practically the port of Ephesus, which city had long eclipsed Miletus. The run from Trogyllium was only about 23 miles. — Walker, pages 440-442.

⁷ Now on the first day of the week, when the disciples came together to break bread, Paul, ready to depart the next day, spoke to them and continued his message until midnight.

⁸ There were many lamps in the upper room where they were gathered together.

⁹ And in a window sat a certain young man named Eutychus, who was sinking into a deep sleep. He was overcome by sleep; and as Paul continued speaking, he fell down from the third story and was taken up dead.

¹⁰ But Paul went down, fell on him, and embracing him said, “Do not trouble yourselves, for his life is in him.”

¹¹ Now when he had come up, had broken bread and eaten, and talked a long while, even till daybreak, he departed.

¹² And they brought the young man in alive, and they were not a little comforted.

first day of the week (v.7) — Sunday (which began at sundown on Saturday night) — the day Christ rose from the dead, and the day on which believers met

spoke (v.7) = discoursed at length (imperfect tense)

many lamps (v.8) — no doubt smoky lamps that made the room stuffy

window (v.9) — an opening in the wall with a wooden door — no doubt open on this occasion to let smoke out and air in

Eutychus (v.9) = fortunate — his only mention

dead (v.9) — Luke was a doctor, so we can be sure he was really dead.

trouble not (v.10) = don’t make an uproar — They were probably making loud demonstrations as is typical in the East.

life is in him (v.10) — “life has returned to him”

talked (v.11) = conversed — not “preached”

broken bread (v.11) — The breaking of bread is a familiar Hebraism for dining together (see Matthew 14:19: Acts 2:46) and does not necessarily refer to the celebration of the Lord’s supper. Further, the fact that the original word for “eat” in verse 11 is geuomat, “to taste,” would sooner indicate that the Lord’s supper is not referred to, for the word used in the records of the Lord’s supper is not geuomat, but phago, the more usual word for eat. The word taste is doubtless used here because, the anxiety being now passed, he enjoyed the food. In both verses 7 and 11 the context must decide whether the breaking of bread refers to the Lord’s supper or to a common meal. — Stam, page 220.

¹ After the uproar had ceased, Paul called the disciples to himself, embraced them, and departed to go to Macedonia.

² Now when he had gone over that region and encouraged them with many words, he came to Greece

³ and stayed three months. And when the Jews plotted against him as he was about to sail to Syria, he decided to return through Macedonia.

⁴ And Sopater of Berea accompanied him to Asia—also Aristarchus and Secundus of the Thessalonians, and Gaius of Derbe, and Timothy, and Tychicus and Trophimus of Asia.

⁵ These men, going ahead, waited for us at Troas.

⁶ But we sailed away from Philippi after the Days of Unleavened Bread, and in five days joined them at Troas, where we stayed seven days.

The record before us is very brief. Some have thought the reason is the fact that the apostle had turned aside from Him given ministry and therefore the Holy Spirit had nothing to report. We do believe that this is correct. — Gaebelein, page 340.

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Macedonia (v.1) — According to his declared intention (19:21), though his departure was expedited by the riot. He sailed by a coasting vessel, trans-shipping at Troas, where he tarried for a time expecting Titus who had been dispatched on special business to Corinth, probably bearing with him the First Epistle to the Corinthians. While he waited for Titus, special opportunities presented themselves for work in Troas (2 Corinthians 2:12). But on account of his anxiety for news from Corinth, aggravated, it would seem, by a serious illness and by distress about the condition of the Galatian churches (2 Corinthians 1:8-10), he curtailed his campaign in Troas and passed on to Macedonia (2 Corinthians 2:13).

Ramsay suggests that Titus, unable to cross the open sea out of the sailing season, had to take a coasting voyage via Macedonia, and so was much delayed. Of course, also, Paul had arrived at Troas much earlier than had been originally contemplated. The two finally met in Macedonia, probably in Philippi (2 Corinthians 7:5-7). It is strange that Titus is not mentioned in the Acts as he plays so important a part in the third missionary journey and afterwards. He was clearly a Greek. In Macedonia, Paul met also Timothy again, possibly at Thessalonica. — Walker, page 431.

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gone over (v.2) — His itinerating tour would, of course, include Philippi, Berea and Thessalonica — and seems to have been extended as far as Illyricum, a province bordering on the Adriatic Sea, north of Macedonia (Romans 15:19). His attention was much occupied at this time in collecting alms from the Gentile churches for the poor at Jerusalem. The summer and autumn were spent over this Macedonian tour. To this period must be assigned his Second Epistle to the Corinthians, dispatched by Titus, who gladly undertook a second journey to Corinth, accompanied by two others. — Walker, pages 431-432.

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three months (v.3) — That is December, January and February. During this time, he wrote and dispatched his great Epistle to the Romans sending it by Phoebe (Romans 16:1-2). Timothy and others united with him in sending greetings to the Roman Christians (Romans 16:21-23). We gather from its pages that his mind was set on going to Rome and the West, as also that he anticipated trouble in Jerusalem (Romans 15:22-33). — Walker, page 432.

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accompanied (v.4) —We gather that this representative party must have been delegates of the Gentile churches, entrusted with contributions for the poor of Jerusalem. Paul had been urging these collections strongly in Galatia (1 Corinthians 16:1), Macedonia (2 Corinthians 8:1-4), Achaia (1 Corinthians 16:15; 2 Corinthians 8:16-24), and doubtless in Asia also. He seems to have attached the greatest importance to them as a means of promoting unity between Jew and Gentile. Though these collections are not specifically mentioned in the Acts, they are alluded to in 24:17 (cf. Romans 15:25). he had himself suggested that the offerings should be entrusted to chosen delegates (1 Corinthians 16:3-4), to travel in his company. — Walker, page 433.

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Sopater of Berea (v.4) — It is doubtful if he is to be identified with the Sosipater of Romans 16:21, who was with Paul at Corinth.

Aristarchus — see Acts 19:29

Secundus — We know nothing further of him. The three enumerated so far were clearly the Macedonian delegates. Luke himself may have been entrusted with the Philippian contributions when he joined the party at that city (v.6), as only Berea and Thessalonica are mentioned in this verse.

Gaius of Derbe — see Acts 19:29

Timothy — of Lystra (16:1). He and Gaius may have been the Galatian delegates.

Tychicus — We find him later, a valued fellow-worker with Paul at Rome, during the latter’s first imprisonment there. To him were entrusted the Epistles to the Ephesians, Colossians and Philemon (Ephesians 6:21-22; Colossians 4:7-8). At a subsequent date, Paul speaks of possibly sending him to relieve Titus at Crete (Titus 3:12); and he is mentioned in 2 Timothy 4:12 as having been recently sent by the apostle on a special mission to Ephesus. He was most probably an Ephesian.

Trophimus — He accompanied Paul to Jerusalem, and it was his presence there which led to the tumult in the temple (21:29). He was an Ephesian. The only other occurrence of his name is in 2 Timothy 4:20, where he is said to have been left by the apostle at Miletus sick on the eve of Paul’s second Roman imprisonment. He and Tychicus were the Asian delegates, and many are of the opinion that, though their names are included in this list, they were not actually present at Corinth, but joined the party in Asia. — Walker, pages 434-435.

us (v.5) — Luke accompanied Paul from here to Acts 20:15. Luke was last seen with Paul in Philippi (Acts 16:16), about seven years previously. He now rejoined him in Philippi — it may have been where Luke spent those years.

unleavened bread (v.6) — Passover

seven days (v.6) — probably waiting for a ship?

It appears from verses 4 to 6 that, to foil the assassins’ plot, seven of those who “accompanied” Paul “into Asia” boarded the ship to Troas as scheduled, as though there had been no change in plans, while Paul and his “beloved physician” went north from Macedonia and sailed from Philippi (or Neapolis, its nearby port) to meet the others at Troas. — Stam, pages 215-216.

²⁹ So the whole city was filled with confusion, and rushed into the theater with one accord, having seized Gaius and Aristarchus, Macedonians, Paul’s travel companions.

³⁰ And when Paul wanted to go in to the people, the disciples would not allow him.

³¹ Then some of the officials of Asia, who were his friends, sent to him pleading that he would not venture into the theater.

³² Some therefore cried one thing and some another, for the assembly was confused, and most of them did not know why they had come together.

³³ And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander motioned with his hand, and wanted to make his defense to the people.

³⁴ But when they found out that he was a Jew, all with one voice cried out for about two hours, “Great is Diana of the Ephesians!”

³⁵ And when the city clerk had quieted the crowd, he said: “Men of Ephesus, what man is there who does not know that the city of the Ephesians is temple guardian of the great goddess Diana, and of the image which fell down from Zeus?

³⁶ Therefore, since these things cannot be denied, you ought to be quiet and do nothing rashly.

³⁷ For you have brought these men here who are neither robbers of temples nor blasphemers of your goddess.

³⁸ Therefore, if Demetrius and his fellow craftsmen have a case against anyone, the courts are open and there are proconsuls. Let them bring charges against one another.

³⁹ But if you have any other inquiry to make, it shall be determined in the lawful assembly.

⁴⁰ For we are in danger of being called in question for today’s uproar, there being no reason which we may give to account for this disorderly gathering.”

⁴¹ And when he had said these things, he dismissed the assembly.

theater (v.29) — a circular arena, 495 feet in diameter, cut out of the side of a hill. It say about 25,000 people.

Gaius (v.29) — the only place he is mentioned

Aristarchus (v.29) — A native of Thessalonica. Our first notice of him occurs here. He was a converted Jew (Colossians 4:10-11). He is found in Paul’s company on the return journey from his third missionary tour (Acts 20:4), and seems to have accompanied him to Jerusalem, since we find him going with the apostle to Caesarea to Rome (Acts 27:2). He remained with him during part or the whole of his first Roman imprisonment, possibly sharing his bonds (Colossians 4:10; Philemon 1:24). — Walker, page 423.

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chief of Asia (v.31) — Each province had an association for promoting the worship of Rome and the emperors, and the chief officers of such associations were styled after the name of their province, “Syriarch,” “Galatarch,” “Asiarch,” (here) etc. They probably acted as high priests of the temples erected for emperor worship, and they certainly presided over the public games which were held in connection with provincial festivals. — Walker, page 424.

friends (v.31) — these men had no quarrel with Paul, especially as he was a Roman citizen

venture (v.31) = lit. “give himself (up)”

Alexander (v.33) — He was probably sent forward to protest that the Jews had nothing to do with Paul and his teaching. He may have been the Alexander Paul warned Timothy about in 2 Timothy 4:14. If so, he may have been chosen on this occasion because, as a coppersmith, he was known to the silversmiths who began the commotion.

town clerk (v.35) — Ephesus under the Romans, was allowed the rights of a “free city,” i.e. to retain its own democratic municipal constitution, with its popular assembly (ecclesia), which had a senate of leading citizens for ordinary executive purposes. While the Asiarchs were provincial officials, with special functions, these senators, acting for the people, dealt with municipal affairs. The town clerk or recorder was secretary of the ecclesia (and its senate), and was responsible for drafting its decrees and for sealing them with the public seal. He was the most important local official in Ephesus, and was in constant contact, on the behalf of the municipal government, with the court of the proconsul, the Roman governor who represented the suzerain power. He would be held responsible by the governor for the peace of the city. — Walker, page 426.

worshiper (v35) = lit. “temple-sweeper” — an unofficial title that personalized the city as the keeper of the temple

robbers/blasphemers (v.37) — referring to deeds and words insulting to the pagan religion

The clerk told the crowd (vs.38-39) that, if they had a legal issue, to present it to the deputies (proconsuls) in the court; if they had an issue relating to city procedures, to bring it to the assembly (of Ephesian citizens) that met on certain days. But whatever the case, they needed to stop their disorderly mob action.

called in question (v.40) — The Romans were suspicious of unauthorized assemblies that might be political in nature because they might be the beginnings of insurrections.

concourse (v.40) — conspiracy

assembly (v.41) — ecclesia (lit. “called-out ones”) — the same word translated “church” throughout the New Testament. This is evidence that “church” (as in Acts 2:47) does not always refer to the Body of Christ.

23 And about that time there arose a great commotion about the Way.

24 For a certain man named Demetrius, a silversmith, who made silver shrines of Diana, brought no small profit to the craftsmen.

25 He called them together with the workers of similar occupation, and said: “Men, you know that we have our prosperity by this trade.

26 Moreover you see and hear that not only at Ephesus, but throughout almost all Asia, this Paul has persuaded and turned away many people, saying that they are not gods which are made with hands.

27 So not only is this trade of ours in danger of falling into disrepute, but also the temple of the great goddess Diana may be despised and her magnificence destroyed, whom all Asia and the world worship.”

28 Now when they heard this, they were full of wrath and cried out, saying, “Great is Diana of the Ephesians!”

shrines (v.24) — These shrines were miniature models, varying in size, of the goddess represented as seated in a niche, or shrine, with lions or stags beside her. They were fashioned not in silver only, but also in marble and terra-cotta, and specimens are still extant. They were purchased by votaries chiefly for the purpose of dedicating them as votive offerings to the temple; though many were, doubtless, also carried away by worshipers as household idols. They may have been worn, too, in certain cases, as amulets. — The Acts of the Apostles, by Thomas Walker, page 419.

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Diana (v.24) — “Diana” is the Latin name of the Greek Artemis, the goddess of hunting, usually represented with a bow and quiver, and accompanied by two white stags. Sometimes she is depicted as holding a lion by one hand and a panther by the other. The Ephesian goddess, however, though the name Artemis had been conferred upon her through Greek influence, was really the deity of an indigenous Asiatic cult, the impersonation of the vitality and reproductive power of nature. She was represented by a rude idol, in shape partly human, the upper part being that of a woman, while the lower part was merely an upright block, without distinction of legs or feet, covered with symbols and figures of animals. Stags were shown on either side of her. — Walker, page 421-422.

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The image of Diana was supposed to have fallen from heaven, sent down to earth by Jupiter, but it is easily possible, especially considering its unshapely form, that it was nothing more than a meteor made into a crude statue. — Stam, page 185

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The temple itself (v.27) was a magnificent structure … about 420 feet long and nearly 250 wide. Hundreds of persons, such as priests, eunuchs, temple wardens, virgin priestesses, were in connection with the temple. The temple was stored with rich treasures of gold and silver. A large part of the city lived on the trade, which had been created by the existence of the great temple and the thousands of pilgrims which flocked to the idolatrous festivities and games. There was a guild of silversmiths, and they manufactured shrines of Artemis and most likely all kinds of souvenirs, little models of the temple and the goddess. — Gaebelein, page 337.

21 When these things were accomplished, Paul purposed in the Spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, “After I have been there, I must also see Rome.”

22 So he sent into Macedonia two of those who ministered to him, Timothy and Erastus, but he himself stayed in Asia for a time.

Spirit (v.21) — should be “spirit” (lower case) — Paul’s spirit, not the Holy Spirit — he was firmly resolved

into Macedonia (v.22) — to collect for those in Jerusalem (2 Corinthians 8:1-5)

The question has often been raised how the purposing of Paul in the spirit to go again to Jerusalem is to be understood. Is the word “spirit” to be written with a capital “S” or not? In other words, did he purpose in the Spirit of God after prolonged prayer, to go up to Jerusalem? Did the Holy Spirit guide him to take up to the city of his fathers the contributions from Achaia and Macedonia for the poor saints? (Romans 15:25-26). It could not have been the Spirit of God who prompted him to go once more to Jerusalem, for we find that during the journey the Holy Spirit warned him a number of times not to go to Jerusalem. These warnings were not heeded, but they prove conclusively that Paul purposed in his own spirit. He was called to evangelize; to continue to preach the glorious Gospel, and it was a turning aside from the great ministry committed unto him. but behind his burning desire to go up to Jerusalem stood the mighty constraint of love for his own beloved brethren.

This holy love and courage prompted him to say, when once more his brethren had besought him by the Spirit not to go up to Jerusalem, “What mean ye to weep and break my heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus” (Acts 21:13). And the Lord in His mercy, who knows the motives of the heart, over-ruled the error of His servant. Later from the prison in Rome, Paul could write in his joyous epistle to the Philippians, “But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the Gospel; so that my bonds in Christ are manifest in all the palace, and in all other places (Philippians 1:12-13). — Gaebelein, pages 333-334.

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The epistle which we know as First Corinthians, then, was almost certainly written between the public bonfire of Acts 19:19 and the uproar over Diana, or during the “season” referred to in verse 22. Evidently the church at Ephesus, or a segment of it, met in the home of Aquila and Priscilla at this time (1 Corinthians 16:19).

The plan to visit Macedonia and Achaia again was doubtless largely due to continued disturbing reports from the church at Corinth. — Stam, page 179.

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Erastus (v.22) — Probably to be identified with the person of that name in 2 Timothy 4:20, where also he appears to be Paul’s fellow-worker, having recently proceeded to Corinth at the time of the latter’s second Roman imprisonment. He is, it would seem, to be distinguished from the Erastus of Romans 16:23, since the office of “treasurer of the city” (of Corinth), if he still held it, would hardly be compatible with an itinerant missionary life. — Walker, page 418-419.

13 Then some of the itinerant Jewish exorcists took it upon themselves to call the name of the Lord Jesus over those who had evil spirits, saying,  “We exorcise you by the Jesus whom Paul preaches.”

14 Also there were seven sons of Sceva, a Jewish chief priest, who did so.

15 And the evil spirit answered and said, “Jesus I know, and Paul I know; but who are you?”

16 Then the man in whom the evil spirit was leaped on them, overpowered them, and prevailed against them, so that they fled out of that house naked and wounded.

17 This became known both to all Jews and Greeks dwelling in Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified.

18 And many who had believed came confessing and telling their deeds.

19 Also, many of those who had practiced magic brought their books together and burned them in the sight of all. And they counted up the value of them, and it totaled fifty thousand pieces of silver.

20 So the word of the Lord grew mightily and prevailed.

itinerant (v.13) — they traveled from place to place performing magic for a price

exorcists (v.13) — expelled demons or diseases by using some name

by the Jesus (v.13) — used as an incantation

The seven sons of Sceva tried to imitate the power of God as it was manifested through Paul; but they knew not the Lord Jesus Christ. They were professional exorcists traveling from place to place and preaching the expulsion of evil spirits. All kinds of mysterious things were used by these exorcists; the use of different names of God in driving out the evil spirits were especially resorted to. The so-called Kabbala and may parts of the Talmud are full of these mysterious things of magic. In some cases no doubt there was reality, as we learn from Matthew 12:27. — Gaebelein, pages 330-331.

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chief priest (v.14) — He may have been one of the heads of the 24 courses of priests; or been termed “chief priest” popularly because of his connection with a high-priestly family; or even have been an ex-high priest himself. At first sight, the title seems strange in such a connection, but there are many illustrations of the sons of great and honored personages taking up strange professions. Some would interpret it as meaning that these exorcists gave out themselves to be sons or disciples of a Jewish high-priest, the better to attract attention. — Walker, page 414.

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How low these vagabond Jews had fallen, spiritually, is evidenced by the fact that, for personal gain, they would use the name of the Lord Jesus Christ, their Messiah, whom they rejected, in a traffic with evil spirits which was strictly forbidden by Scripture and punishable with death (See Exodus 22:18; Leviticus 20:27; Deuteronomy 18:10-11; 1 Samuel 28:3, 9).

In this too they were symbolic of their nation, for rather than representing God before the nations now, Israel has become a false prophet by rejecting Messiah. —  Stam, page 175.

Jesus I know (v.15) — personal knowledge — I recognize Him as an authority

Paul I know (v.15) — lesser knowledge — I “know of” him

magnified (v.17) — because it was seen how terrible it was to use His name vainly

many who had believed (v.18) — evidently referring to those who had heard and believed Paul’s message but hadn’t up to this time, stopped dabbling in magic

confessing and telling (v.18) — public acknowledgement

deeds (v.18) — a technical term from magical prescriptions — from the same root word as “practiced” in verse 19

They brought their parchments and rolls (v.19) which contained the magical formulas, incantations and adjurations. These formulas and written amulets had at that time a world-wide reputation and were known by the name “ephesia gramata” —the Ephesian letters. They brought them together and burned them before all men. — Gaebelein, page 331.

burned (v.19) — imperfect tense = “kept burning

grew (v.20) — imperfect tense = “grew continuously”

⁸ And he went into the synagogue and spoke boldly for three months, reasoning and persuading concerning the things of the kingdom of God.

⁹ But when some were hardened and did not believe, but spoke evil of the Way before the multitude, he departed from them and withdrew the disciples, reasoning daily in the school of Tyrannus.

¹⁰And this continued for two years, so that all who dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.

¹¹ Now God worked unusual miracles by the hands of Paul,

¹² so that even handkerchiefs or aprons were brought from his body to the sick, and the diseases left them and the evil spirits went out of them.

While at Ephesus, Paul worked (probably as a tentmaker with Priscilla and Aquila) to pay his own way (Acts 20:34). It was while he was in Ephesus that he wrote his letters to the Galatians and Corinthians. (He probably also made a quick, unrecorded trip to Corinth, as his second recorded visit is called his third visit.)

kingdom of God (v.8) — not to be confused with “the kingdom of heaven” (the earthly kingdom promised to Israel)

hardened (v.9) — A verb specially used of the Jews, and chiefly in respect of their refusal to hear and obey God’s voice (Romans 9:18; Hebrews 3:8, 13, 15; 4:7). The tense is imperfect; the process of hardening went on continually.

did not believe (v.9) — Also a verb in the imperfect tense. It combines the ideals of unbelief and disobedience. See Acts 14:2. In the Greek, there is a reference to the word “persuaded.” They would not be persuaded, but continued unpersuaded and disobedient. — Walker, page 409.

disciples (v.9) — Acts 20:4

school (v.9) — The word “school” (scholee), from which our English equivalent is derived, occurs only here in the New Testament. It denotes “a lecture hall,” and Tyrannus was, most likely, a Greek philosophical teacher from whom the apostle hired [or borrowed] the room. His lecture room was probably in one of the “gymnasia,” or places for public resort and recreation which existed in places like Ephesus. — Walker, page 410.

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for two years (v.10) — He alludes to this prolonged and special opportunity in 1 Corinthians 16:9. This period excludes the “three months” of verse 8. According to Jewish reckoning, any space of time over two years and up to three would be called “three years,” and hence the statement of Acts 20:31. It was Paul’s longest stay in any missionary center. — Walker, page 411.

Asia (v.10) — Asia Minor

[We read here (v.11)] of] the “special” miracles which God wrought through Paul. Actually the word “special” should have been rendered in the negative as it is in the Greek: “not common” or “not ordinary.” The idea is that though Ephesus, being more oriental in character than Athens or Corinth, had many magicians and wonder-workers about her streets, God used Paul to work miracles which they could not duplicate, just as Moses and Aaron, more than 15 centuries earlier, had wrought miracles which Pharaoh’s magicians found it impossible to imitate … The era of demonstrative miracles had not yet passed. — Stam, page 174.

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handkerchiefs (v.12) — Really a Latin word “sudaria,” meaning clothes for wiping off perspiration. It occurs again in Luke 19:20; John 11:44; 20:7. They were, it appears, “handkerchiefs” with which the hard-working tentmaker had wiped off the sweat of honest toil.

aprons (v.12) — Also a Latin word “semi-cinctria,” aprons worn by artisans in their work. It is peculiar to this verse. These, too, were clearly used by the apostle in his labors. — Walker, page 412.

¹ And it happened, while Apollos was at Corinth, that Paul, having passed through the upper regions, came to Ephesus. And finding some disciples

² He said to them, “Did you receive the Holy Spirit when you believed?”
So they said to him, “We have not so much as heard whether there is a Holy Spirit.”

³ And he said to them, “Into what then were you baptized?” So they said, “Into John’s baptism.”

⁴ Then Paul said, “John indeed baptized with a baptism of repentance, saying to the people that they should believe on Him who would come after him, that is, on Christ Jesus.”

⁵ When they heard this, they were baptized in the name of the Lord Jesus.

⁶ And when Paul had laid hands on them, the Holy Spirit came upon them, and they spoke with tongues and prophesied.

⁷ Now the men were about twelve in all.

upper borders (v.1) — There were two routes from Pisidian Antioch to Ephesus. The more usual one, after leading sixty miles southwest, joined the great thoroughfare from the east at Apamea, and so passed down the valley of the Lycus by way of Colossae and Laodicea. The other road was more direct and, avoiding Apamea, passed over higher ground, following the river Cayster, to Ephesus — the whole distance being about 200 miles. In warm weather, the higher altitude would be preferable, though it was more toilsome for ordinary traffic. It is, clearly, to this road along the “upper border” that reference is here made. — Walker, pages 406-407.

Some commentaries believe these men learned from Apollos before he heard about grace from Aquila and Priscilla (18:25). But this is unlikely because he probably would have returned to them and taught them further truth.

since (v.2) = when

whether there is any Holy Spirit (v.2) — as disciples of John, and as Jews, these men almost certainly knew of the Holy Spirit (Matthew 3:11). The sense here is probably that they didn’t know if He had come.

 It is Stam’s take that verse 5 is not saying that these 12 men were baptized by Paul after they heard what he said in verse 4. Instead, verse 5 records what the people mentioned in verse 4 did after they heard John’s message.

I’m not sure I fully understand this passage, and there isn’t any consensus among the commentaries. I think it’s possible that these 12 men were Jews who had believed John the Baptist’s message but had somehow missed out on Pentecost. They met Paul before the kingdom offer had been fully withdrawn from Israel (in Acts 28), and so he brought them up to date on the current situation for Israel — this was their Pentecost-like kingdom offer, complete with the outworking of the Holy Spirit.

²³ After he had spent some time there, he departed and went over the region of Galatia and Phrygia in order, strengthening all the disciples.

²⁴ Now a certain Jew named Apollos, born at Alexandria, an eloquent man and mighty in the Scriptures, came to Ephesus.

²⁵ This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately the things of the Lord, though he knew only the baptism of John.

²⁶ So he began to speak boldly in the synagogue. When Aquila and Priscilla heard him, they took him aside and explained to him the way of God more accurately.

²⁷ And when he desired to cross to Achaia, the brethren wrote, exhorting the disciples to receive him; and when he arrived, he greatly helped those who had believed through grace;

²⁸ for he vigorously refuted the Jews publicly, showing from the Scriptures that Jesus is the Christ.

 went over (v.23) = “went through” — with stops to preach

The epistle to the Galatians was undoubtedly written during the apostle’s second visit to Ephesus and it shows that perhaps immediately after the recorded visit in this chapter the judaizing element increased in strength. Most likely the news of the grave danger which was then threatening the Galatian churches had reached him in Antioch — Gaebelein, page 320.

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Galatia and Phrygia (v.23) — The Galatic region was that part of Lycaonia which was included in the Roman province of Galatia and was popularly known by that name. It contained Derbe and Lystra, among other towns. Just so, the Phrygian region was that part of Phrygia which was reckoned to the province of Galatia, in which were situated Iconium and Pisidian Antioch. Thus Paul revisited his Galatian churches for the second time. — Walker, page 401.

Apollos (v.24) — of his later ministry, Paul said, I planted, Apollos watered, but God gave the increase (1 Corinthians 3:6).

He was a native of Alexandria, the headquarters, so to speak, of Hellenistic Judaism, and the city in which the Jews had come into closest contact with Greek learning and philosophy. After his first stay in Ephesus, and the visit to Achaia described in verses 27-28, we find him back in Ephesus again (1 Corinthians 16:12), unwilling to revisit Corinth at that juncture because of the party factions there, in which his name had become involved (1 Corinthians 1:12; 3:5-6, 22; 4:6). We then lose sight of him, till the period shortly before Paul’s second Roman imprisonment, when he is seen either in Crete or about to arrive there (Titus 3:13). He is characterized as being a fervent orator, with a philosophical tone about his teaching. — Walker, page 401-402.

Scriptures (v.24) — the Old Testament

way of the Lord (v.25) — For this is he who was spoken of by the prophet Isaiah, saying: “The voice of one crying in the wilderness: ‘Prepare the way of the LORD; make His paths straight’” (Matthew 3:3).

It should be noted that whereas he had been instructed in “the way of the Lord,” Aquila and Priscilla now led him further into “the way of God” (verse 26). They could now tell Apollos the great basic truths of the mystery as they had learned them from Paul in his “gospel of the grace of God.” They could show him the crucifixion, resurrection, and ascension (of which he may have heard) in the light of that grace — all of it harmonizing perfectly with the Old Testament Scriptures, though not taught there. — Stam, page 152.

spirit (v.25) — Apollos’ spirit, not the Holy Spirit

things of the Lord (v.25) — should be “things concerning Jesus” — Apollos knew nothing (or very little) of Jesus’ death and resurrection and nothing of Paul’s gospel of the grace of God.

convinced (v.28) = “argued them down” — refuted them powerfully on every point

Apollos could now, of course, have returned to the synagogue, explaining that he had preached to them without full knowledge of the truth, and claiming that he now knew the way of the Lord more perfectly, but this would doubtless have served only to arouse the suspicion of his hearers, destroying his usefulness among them. Evidently feeling, therefore, that Aquila and Priscilla could better carry on the testimony at Ephesus and wishing to minister where Paul had already established the truths he had so recently learned, Apollos thought to go to Achaia, whereupon “the brethren” wrote the “letters of commendation,” evidently referred to in 2 Corinthians 3:1. The result was that upon his arrival at Corinth he “helped them much which had believed through grace” (verse 27). Not that he immediately led them further into the truths of grace, for he himself had but recently begun to see them, but he encouraged the believers as “he mightily convinced the Jews, and that publicly, showing by the Scriptures that Jesus was Christ” (verse 28).

As might have been expected, however, some at Corinth began to prefer Apollos to Paul. Unlike Paul, they contended, Apollos had come with “letters of commendation.” Furthermore, Apollos was an orator while Paul was not (2 Corinthians 10:10). Thus Apollos unintentionally became involved in division and rivalry in the church at Corinth. One party boasted of him and another of Paul. There were others, but Apollos was chiefly involved, for after mentioning four such divisions (1 Corinthians 1:12) Paul deals mainly with his own and Apollos’ connection with the case (1 Corinthians 1:13; 3:4-6).

But neither Paul nor Apollos condoned, much less fostered this party spirit among the Corinthians. Indeed, it is touching to witness the humility of these two great men and their mutual consideration for one another.

Indeed, such confidence did Paul have in Apollos that he strongly urged him to return to Corinth just when the party rivalry was so great, and such consideration did Apollos have for Paul that in spite of Paul’s urging he would not go. In Paul’s words: “As touching our brother Apollos, I greatly desired him to come unto you … but his will was not at all to come at this time …” (1 Corinthians 16:12). — Stam, pages 153-155.