Verse by Verse

³² “So now, brethren, I commend you to God and to the word of His grace, which is able to build you up and give you an inheritance among all those who are sanctified.

³³ I have coveted no one’s silver or gold or apparel.

³⁴ Yes,  you yourselves know that these hands have provided for my necessities, and for those who were with me.

³⁵ I have shown you in every way, by laboring like this, that you must support the weak. And remember the words of the Lord Jesus, that He said, ‘It is more blessed to give than to receive.’”

³⁶ And when he had said these things, he knelt down and prayed with them all.

³⁷ Then they all wept freely, and fell on Paul’s neck and kissed him,

³⁸ sorrowing most of all for the words which he spoke, that they would see his face no more. And they accompanied him to the ship.

The Word of His grace (v.32) was, of course, the particular message which Paul had been commissioned to proclaim. It was the message for the dispensation now dawning, and it was this message that God would use to establish them in the faith, especially as its glories were further revealed to Paul and through him in his epistles.

How similar is this benediction to that found in a letter the apostle had so recently written: Now to Him who is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery kept secret since the world began (Romans 16:25). — Stam, page 253.

inheritance (v.32) — This word is used three times in Ephesians.

these hands have provided (v.34) — Paul had paid his own way and that of his companions by working as a tentmaker.

I have shown you in every way (v.35) — I was an example in all things …

laboring (v.25) = fatiguing toil

It is more blessed … (v.35) — This quote is not recorded in the Gospels. It’s the only direct quote from Jesus Christ’s ministry on earth that is recorded somewhere other than the Gospels.

²⁸ Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood.

²⁹ For I know this, that after my departure savage wolves will come in among you, not sparing the flock.

³⁰ Also from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves.

³¹ Therefore watch, and remember that for three years I did not cease to warn everyone night and day with tears.

take heed (v.28) — Take heed to yourself and to the doctrine. Continue in them, for in doing this you will save both yourself and those who hear you (1 Timothy 4:16).

overseers (v.28) — Throughout the New Testament, the terms [elder and overseer] denote two aspects of the same office, the former pointing to the minister’s weight of years and standing, and the latter to his work of supervision. — Walker, page 448.

purchased (v.28) = made His own — acquired for one’s own possession. It doesn’t include the idea of buying something from another.

with His own blood (v.28) — The blood was Christ’s, but as Christ was God, it is right to speak of it as God’s blood. Some say it should be translated “with the blood of His own.”

men will rise up (v.30) — We are given ample confirmation of the truth of his warning. It was not long before Hymenaeus and Alexander had “made shipwreck” of the faith and had become blasphemers (1 Timothy 1:19-20). And this Hymenaeus, along with another, Philetus, succeeded in “overthrowing the faith of some” (2 Timothy 2:17-18). Indeed, in his last letter the apostle had to write to Timothy: “This thou knowest, that all they which are in Asia be turned away from me” (2 Timothy 1:15).

It is granted that the “all” here may refer to a certain company which Timothy would recognize, or to the believers in Asia as a body. In any case it is evident that there was serious and widespread defection. — Stam, pages 251-252.

watch (v.31) = sleepless alertness

²² And see, now I go bound in the spirit to Jerusalem, not knowing the things that will happen to me there,

²³ except that the Holy Spirit testifies in every city, saying that chains and tribulations await me.

²⁴ But none of these things move me; nor do I count my life dear to myself, so that I may finish my race with joy, and the ministry which I received from the Lord Jesus, to testify to the gospel of the grace of God.

²⁵ “And indeed, now I know that you all, among whom I have gone preaching the kingdom of God, will see my face no more.

²⁶ Therefore I testify to you this day that I am innocent of the blood of all men.

²⁷ For I have not shunned to declare to you the whole counsel of God.

spirit (v.22) — Paul’s own spirit of determination, not the Holy Spirit

This term is an idiom [“bound in the spirit”] meaning to feel one’s self responsible. The “spirit” here … is his own, not the Holy Spirit, which is distinguished from Paul’s spirit in the next verse by the addition of the word “Holy” and (in the original) by the familiar repetition of the definite article: “the Spirit, the Holy.” — Stam, page 250.

dear (v.24) = precious, valuable

shall see my face no more (v.25) — Paul’s expectation. He may, in fact, have returned to the region (2 Timothy 1:15).

innocent of the blood of all men (v.26) — Paul never missed an opportunity to preach the gospel

There is very little consensus among my commentaries on this passage. Most think Paul was wrong to go to Jerusalem (Ironside, Gaebelein, Stam), but not all (Walker). I think that the Holy Spirit didn’t want him to go but stopped short of ordering him not to go.

As to his preaching the “kingdom of God,” here’s what Stam says:

He still speaks of “inheriting” the kingdom of God in Ephesians 5:5 and of his “fellow workers unto the kingdom of God” in Colossians 4:11, both of which passages were written considerably after the close of Acts.

It must be remembered that this term, unlike “the kingdom of heaven” (found only in Matthew), is a very broad one. We find it used in both the opening and closing verses of the Acts and in each case the context must be kept in view.

When our Lord, before His ascension, taught the eleven “the things pertaining to the kingdom of God” (Acts 1:3)  He dealt with the earthly establishment of that kingdom, which the apostles hoped for and which Peter was soon to offer to Israel (Acts 3:19-21). But when Paul, in bondage in Rome, preached the kingdom of God (Acts 28:31) he would, of course, tell what had become of the offer of its establishment on earth, and explain how this was now being held in abeyance (Cf. Romans 11:25-27).

Above all let us observe carefully that “the ministry” which Paul had “received of the Lord Jesus,” was the proclamation of “the gospel of the grace of God” (v.24) — Stam, page 249.

While not disagreeing with what Stam says here, I don’t think he says enough. He says that the “kingdom of God” is a broad term which Paul uses in Ephesians and Colossians, then goes on to show that in Acts 1 and Acts 28 it refers specifically to the earthly kingdom of Israel. But he never explains what the broader term, as used here, means.

The KJV Commentary holds this view:

This preaching must refer to the gospel proclamation of the church which he was establishing. Again, we see that the present-day form of the kingdom is the church. This in no way denies the literal nature of the coming millennial kingdom, but clearly indicates that the church is the mediatorial form of the kingdom at the present. Otherwise, this reference would have to be looked upon as if Paul were still preaching a Jewish kingdom message (so, hyper-dispensationalist). — KJV Commentary, page 1377

While I’m glad they affirm a still-coming, literal millennial kingdom, I think this is taking a lot out of a very brief passage. If, as Stam says, the “kingdom of God” is a broad term, then it must refer to God’s general rule over humanity in all dispensations, including law, kingdom, and grace. And if that’s the case, then claiming that this verse proves the church is the kingdom today, while not being totally wrong in one sense, is somewhat overstepping the facts. I don’t agree with his “Paul … still preaching a Jewish kingdom message” statement.

Finally, Gaebelein:

And faithfully he had labored preaching both the Gospel of Grace and the Kingdom of God, not shrinking from declaring all the counsel of God and therefore he was pure from the blood of all. — Gaebelein, page 352

I must admit that there is part of me that wants to buy into this view. It’s the tidiest, for sure. Paul preached grace to the Gentiles and kingdom to the Jews and, therefore, declared all the counsel of God. Except that the verse clearly says that he preached the kingdom to the Ephesians church, which pretty much eliminates this view as a possibility.

So what is the right interpretation? First, I think we need to keep context in mind and not make it mean more than it was meant to mean. Paul isn’t explaining in detail the content of his ministry here — he’s simply stating that he served the Lord diligently. He was about to encourage the Ephesian elders to stay the course and he began by reminding them that he had done just that. As for “kingdom of God,” my best guess is that he was using it as a general term to refer to God’s rule over humanity which, in this time (and now) was grace. That doesn’t mean that the church is the kingdom. It simply means that God’s rule over humanity is now exercised by grace.

¹⁷ From Miletus he sent to Ephesus and called for the elders of the church.

¹⁸ And when they had come to him, he said to them: “You know, from the first day that I came to Asia, in what manner I always lived among you,

¹⁹ serving the Lord with all humility, with many tears and trials which happened to me by the plotting of the Jews;

²⁰ how I kept back nothing that was helpful, but proclaimed it to you, and taught you publicly and from house to house,

²¹ testifying to Jews, and also to Greeks, repentance toward God and faith toward our Lord Jesus Christ.

when they had come (v.18) — It was 70 miles by land from Ephesus to Miletus. The elders probably took a 12-mile boat trip and then came 25 miles by land.

serving (v.19) — as a bond-servant — a word used in Scripture only by Paul

kept back (v.20) — a term often used of a cowardly soldier holding back in battle

repentance (v.21) = turning the mind

Repentance is just the sick man’s acknowledgement of his illness. It is simply the sinner recognizing his guilt and confessing his need of deliverance. Do not confound repentance with penitence. Penitence is sorrow for sin …

Do not confound repentance with remorse. Remorse generally consists in grieving because you are found out. How many a man in prison is filled with remorse, because he got caught! Remorse is not real repentance.

Repentance is not penance. It is not trying in some way or other to make up for the wrong things of the past. Repentance is far more than that. It is judging oneself in the presence of God; turning right about face, turning to God with a sincere, earnest desire to be completely delivered from sin. And when a man takes that attitude toward God and puts his faith in the Lord Jesus Christ, he finds salvation. — Ironsides, pages 475-476.

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In Acts 20:24 of the apostle makes it clear that the particular ministry he had received of the Lord Jesus was “to testify the gospel of the grace of God.” This was his special ministry. But this does not mean that he would not confirm what Peter and the twelve had taught about the Messiahship of Christ. Could anyone suppose that those who persisted in denying that the crucified Jesus was the true Messiah could possibly trust Him as their personal Savior? Assuredly not! And thus it was that Paul sought first to convince the Jews everywhere that “Jesus is the Christ.”

So it is also that in the passage before us he declares that he had testified to both Jews and Greeks, “repentance toward God, and faith toward our Lord Jesus Christ” (v.21).

Now it is quite true that as repentance was the message of John the Baptist, Christ and the twelve, so grace is the message for today. But this does not mean that repentance has no place today. Repentance is not penitence; much less is it penance. it is rather a change of mind and attitude. Grace had been Paul’s special message up to this time yet repentance was a part of that message, as was also faith toward the Lord Jesus Christ. — Stam, pages 248-249

I have never personally heard anyone take issue with verse 21, but I included the quotes from Ironsides and Stam because they, and some other commentaries, indicate that some dispensationalists do. They apparently hold that, since repentance was the message of the 12 apostles to the Jews, Paul shouldn’t be preaching it because his message was one of grace. I think Stam covers it pretty well. I pretty much agree with Ironside regarding the meaning of repentance, although he takes it further and concludes that the message to both Jews and Gentiles was identical.

I think (at this point in my studies — I am willing to be convinced otherwise if further study warrants it) that, at this point, there still was a different message for the Jews. The kingdom of heaven was still being offered and would continue to be offered until Acts 28. That was the message for the Jews, and grace was the message for Gentiles. But (and I think this is important), there were many aspects of those two messages that were the same. Among these aspects were repentance toward God and faith toward the Lord Jesus Christ. Whomever Paul was speaking to, the members of his audience needed to realize that they were sinners, that they could not save themselves by any attitude or effort of their own, and that they had to acknowledge their “lostness” before God. That is repentance —a change of mind from trusting that they were OK and capable of taking care of themselves to one of realizing they were sinners condemned to death before God’s righteousness.

And whoever Paul was speaking to needed to realize that the only way of salvation was to place his or her faith in the Lord Jesus Christ — for the Jew, as Messiah; for the Gentile, as Savior.

I don’t think Paul was saying here that the message to both Jew and Gentile was identical. That wasn’t the purpose of his discourse. What he was doing was making the point that he had been faithful in his ministry wherever he went, preaching the essential truths whoever he was speaking to no matter the opposition. It’s a danger to take a verse like this and separate it from its context and make it mean more than it was intended to mean. I think that’s what’s happening with both those who have dispensational issues with this passage and those who take it to mean there were no distinctions between Jews and Greeks at this time.

One further note: After Acts 28, I think the Jews were set aside and their prophetic, kingdom program was postponed (until after the rapture) and, from that point and still today, there is no Jew or Gentile — we all stand before God equally guilty and in need of His grace.

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.