Studies in the Acts of the Apostles

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The Epistle to the Romans

 

It was during this time there that he wrote and dispatched what is generally esteemed to be his most profound epistle. Soon after the uproar and danger at Ephesus which had involved Aquila and Priscilla (Rom. 16:3,4), that matchless couple had returned to Rome. There they found in a particularly extreme form a problem which was growing up in many of the new ecclesias. Inevitably the brethren in Rome fell into two markedly contrasting groups. There were Jews who knew themselves to be the Chosen Race and who had learned from childhood to think of all Gentiles as utterly inferior creatures, no better than dogs. There were also many Romans, not a few of them high­born aristocrats (as may be inferred from Romans 16). Naturally, these Romans had grown up thinking of themselves as the master–race, holding all the civilised world in thrall.

 

These two vastly divergent groups were all of them brethren in Christ. Yet teaching them true fellowship with one another was an almost impossible task. But somehow it must be done. Aquila and Priscilla were themselves a microcosm of this very problem. Aquila was a Jew steeped in the tradition of Israel. Priscilla had been born into an aristocratic Roman family. They had solved the problem for themselves, but how to achieve a solution for the rest of the ecclesia?

 

Obviously Paul was the man best qualified to cope with the situation. A Pharisee of the Pharisees trained by Gamaliel, and a former member of the Sanhedrin, he was sure to command the respect of the Jewish brethren. And as a free–born Roman citizen he would be listened to by the most high–born Roman in the ecclesia.

 

It may be taken as fairly certain that it was a letter from Priscilla and Aquila, inciting him to give all diligence in resolv­ing the Roman problem, which made Paul willing to consider addressing such an impressive epistle to an ecclesia he had never visited.

 

Accordingly, whilst in Corinth, he gave himself to this challenging task. A careful study of Romans from this point of view reveals that, from beginning to end, there is hardly a paragraph which does not have this theme as its raison d'etre. He aimed at reconciling Jews to Romans and Romans to Jews, and who shall say that the work could have been better done?

 

God at work

 

Paul was now able to round off his work in Macedonia and Achaia and get back to Jerusalem. The plan to break off all his multifarious activities in this part of the world was not adopted lightly. The apostle was loathe to leave the ecclesias he had scattered like jewels all round the Aegean Sea. But in this he was constrained by a divine imperative (v.21). It is impressive to note how all the big developments in Paul's preaching work were instigated and controlled by the Holy Spirit.

 

1. "The Holy Spirit said, Separate unto me Barnabas and Saul for the work whereunto I have called them" (13:2).
   
2. "They were forbidden of the Holy Spirit to preach the word in Asia — they assayed to go into Bithynia, but the Spirit suffered them not — we endeavoured to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them" (16:6,7,10).
   
3. "The Spirit said unto him that he return to Asia" (19:1 Codex Beza).
   
4. "Paul purposed by the Spirit—to go unto Jerusalem" (19:21).
   
5. "I go bound by the Spirit unto Jerusalem" (20:22).
   
6. The Lord stood by him, and said, Be of good cheer, Paul: for as thou hast testified of me in Jerusalem, so must thou bear witness also in Rome" (23:11).

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Rome — and beyond

 

It is plainly with reference to this over–ruling guidance of the Spirit that he insisted: "After I have been there (i.e. to Jerusalem), it is necessary that I also see Rome" (v.21). Doubtless he had long had it in mind to include the metropolis in his travels when circumstances allowed. But now, with a directive from the Holy Spirit (through an inspired member of his entourage?), he must be willing to push all other preoccupations into second place. After another quick visit to Jeru­salem, the next target was Rome.

 

But not only Rome. His word to the Corinthians was: "that ye may bring me on my journey whithersoever I go" (1 Cor. 16:6). One of the best routes to Rome was via Corinth.

 

And it was from Corinth that he wrote to the Rome ecclesia: "But now, having no more place in these parts, and having a great desire these many years to come unto you, whenever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you" (Rom 15:23,24).

 

It is noted that, as in this passage, so also in Luke's record (19:21), there is emphasis on seeing Rome – as though that great city was not to be regarded as the end of the projected journey. Paul's ambitions for the gospel were without limit.

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86. Riot at Ephesus (19:23–41)

 

One of the most widespread superstitions in the Roman empire was the worship of Artemis (latinised to Diana) in Ephesus. It is known that in no less than thirty–three other cities this was the dominant devo­tion.

 

The temple outside the city, one of the seven wonders of the world, was an enormous erection, 416 feet by 239, with something like 100 pillars, each 56 feet high and 6 feet in diameter. The altar was 20 feet by 20. The priests, "virgins," eunuchs, and others needed to keep the temple's organization going and to satisfy the devotion of the multitudes who came from far and wide ran into thousands. This splendid religion was the chief contributor to the prosperity of Ephesus which was certainly one of the wealthiest cities in the empire.

 

"The great goddess"

 

Artemis bore the name of one of the Greek goddesses, the sister of Apollo, but in fact this was really an eastern fertility cult in disguise, the worship of Ishtar under another name and somewhat mod­ified in form. The goddess herself was represented as a magnificent many–breasted woman. Her image was built on a rather shapeless block of stone which was probably an unusually large meteorite, for part of the legend was that she had "fallen down from the clear sky" (v.35). She was usually represented as flanked by lions, a familiar detail which may have led Paul to write that he had "fought with wild beasts at Ephesus" (1 Cor. 15:32). Each Spring the whole of the month of May was given over to the Artemisia, the games and sustained rites of worship of the goddess. There are several hints in Luke's record that it was at this time of the year when a frightening tornado of hostility to the gospel sudden­ly blew up and became a serious threat not only to Paul but to the entire ecclesia.

 

Ramsay's sardonic comment that "the most sensitive part of civilised man is his pocket" had proved true at Philippi when Paul converted the slave girl who was such a money–spinner in the Apollo religion there. And now the multitude of conversions in Ephesus was having a like effect. Gentiles burst out in indignation against the gospel only when it interfered with their vested interests.

 

An important element in the prosperity fostered by the worship of Artemis, was the local industry which satisfied the piety of devotees with the manufacture of small silver replicas of the goddess and her shrine, just as today tourists buy book marks and picture postcards after wandering round a cathedral. At the end of the Artemisia it was the uplifting custom of the priests to put out larger versions of these silver images on the temple steps to be reverently kissed by the departing worshippers.

 

It is evident that in his preaching Paul did not go out of his way to denounce the local religion as a futile superstition (v.37; 17:23), but inevitably as he taught the Truth in Christ and the witness of the prophets, it would become immediately obvious to the meanest intellect that the Artemis religion was a bogus business from beginning to end: "The workman made it; therefore it is not God" (Hos. 8:6; cp. Is. 40:20; Jer. 10:3,9). So the impact of the gospel, not only in the city itself but throughout the whole region, was begin­ning to interfere seriously with the religion of Artemis and, more importantly, with the money–making that she graciously facili­tated. An inscription of this very period mentions a marked fall–off in enthusiasm for the worship Artemis.

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Incitement

 

So Demetrius, the pope of that most honourable and worshipful company silversmiths, called a special mass–meet­ing not only of the skilled craftsmen but also of all other subsidiary workers who made a comfortable living out of the mysteries of the Mother of Heaven. In his speech to them there was no beating about the bush:

 

'You all know well enough where our living comes from. Yet, for some time now, this fellow Paul has been teaching another religion, not only here but all through the province. All who listen to him learn that a god that is made is no god at all. So trade shrinks, and we are all being brought to poverty. And besides that (this came in as an afterthought), can we stand by and do nothing whilst our great goddess is discredited and her magnifi­cence "talked into nothing"?'

 

The prophet Demetrius did not know that in that last phrase he was quoting from the prophet Isaiah's tirade against idol–worship (40:17; and cp. 1 Cor. 8:4)! It was a further irony that so mighty a goddess should apparently be at the mercy of a despised Jew.

 

The inflammatory speech did its work. Ablaze with indignation, the whole crowd of them rushed out into the street (codex Beza), shouting the city's slogan: "Great is Diana of the Ephesians!" In quick time this roused the whole populace. Some of the silver workers went off to lay hands on Paul; but, not finding him, they grabbed Gaius and Aristarchus, two of the apos­tle's Macedonian helpers, and with them they rushed like a herd of Gadarene swine (s.w. Mk. 5:13) into the open–air theatre outside the city.

 

This theatre, now excavated, was an enormous place nearly 500 feet in dia­meter and capable of taking a crowd variously estimated at 24,000 or even 50,000. Having got there, the excited populace didn't know what to do next. Indeed most of them had no idea what this noisy assembly was all about. So the shouting went on to no purpose.

 

Paul dissuaded

 

Back in the city, as soon as Paul realised how serious the situation was and that two of his fellow–workers were in danger, he determined to go into the theatre and address the crowd. He was convinced that he could reason the mob into sobriety. But with more worldly wis­dom, and better knowledge of the local temperament, the brethren refused to let him take the risk. When Paul insisted, they were yet more insistent. The situa­tions at Damascus, Jerusalem, Thessalo­nica and Berea were being enacted over again (9:25,30; 17:10,14).

 

A further discussion was brought to bear, and turned the scale. The Asiarchs, dignitaries from the chief cities of Asia, were meeting in Ephesus – as they did every five years. These influential men managed the games during the Artemisia and were responsible for the temples where Caesar was worshipped. Certain of them had taken to Paul – whether be­cause of his religion or his personality is not clear – and, learning about the explosive situation in the city, they sent a messenger who added repeated strong warning against the risk he proposed to run.

 

That problem was now resolved by yet another development.

 

The local Jews, so often scapegoats in any bad situation, were anxious that the blame now being so emphatically laid on the shoulders of Paul the Jew should not rub off on to themselves. So one of their number, Alexander – probably the same as "the coppersmith which did me much evil" (2 Tim. 4:14) – was schooled as their spokesman and apologist. Some in the crowd thrust him forward on to the platform. He stood there trying, by means of a vigorous downward motion of the hand to get a hearing. But as soon as the mob recognized him as a Jew, (by face or dress?), they thought only of the notorious Jewish sneers against all idol–worship, and they howled him down.

 

Again the city's catchphrase was taken up, and soon the entire mob was mind­lessly bawling: "Great is Diana of the Ephesians" – doubtless to the great satisfaction of the priests in the temple close by. The bedlam now let loose went on unrestrained for two hours, each section of the crowd being determined to prove itself more loyal to their goddess than the rest. How like the caterwaulings of the priests of Baal on mount Carmel (1 Kgs. 18:26)!

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The clerk of Ephesus

 

At last, the clerk of the city – probably the most important man in Ephesus, next to the Roman governor – decided that the time was ripe for taking some of the steam out of the situation. Stepping forward, a veritable Gamaliel come to judgement, this brave man addressed the multitude in a somewhat superior condescending tone, and with well–reasoned argument loaded with impressive legal technicali­ties.

 

First: 'All this protest is utterly unneces­sary. The whole world knows what a great goddess you worship. And is not Ephesus proving in this month of holy celebration that our city is the temple–sweeper of the divine Artemis?' That expression of pious humility had been appropriated with pride by this first city of Asia.

 

Secondly: 'All this fuss you are creat­ing, being quite unnecessary, is also undignified. You should have known from the start not to behave like this.'

 

Thirdly: 'You don't have a case against these men anyway, for what real accusa­tion can you bring? You know they are not temple–robbers.' The inner temple was used by both state and wealthy indi­viduals as a safe–deposit bank for trea­sure. It may be, too, that the clerk was attempting a sly joke, for amongst the Greeks "temple robber" was a well–recognized pun on "Jerusalem". 'Nor (he went on) are they blasphemers of your goddess.' But wasn't this the essence of the whole situation? How could he say this and hope to get away with it? There must surely have been some such accusation brought against Paul on an earlier occasion, and dismissed as not proven. Indeed, the clerk seems to have gone out of his way, and at some risk, to speak as a witness to the well–known good character of the Christians.

 

Fourthly: 'If you really want to press a case against the man you have in mind (Paul, of course), then go about it in proper fashion. The courts are sitting right now, and (rather sardonically again) we do have pro–consuls (the highest Roman authorities). It might even be (so he now implied) that these Christians might want to take you to court!'

 

Lastly: 'If you want to lay some other charge that I haven't heard about, then go about it in a lawful fashion. Don't we also hold three democratic assemblies (ekkle­siai) each month? Remember that our Roman masters are very touchy about disorders of any sort. If they turn awk­ward, how are we to explain this irregular­ity?' In very subtle fashion he used there a word meaning not only "concourse" but also "conspiracy" (s.w. 22:13), as though hinting to them: 'I know that this thing is a put–up job.'

 

Thereupon, having talked long enough for the mob to cool down, the clerk curtly pronounced dismissal of the assembly. And they went quietly enough.

 

More persecution

 

But for Paul, that was not the end of the trouble. There are indications that he personally came into even worse affliction before he left Ephesus, but there is no specific detail:

 

"There are many adversaries" (1 Cor. 16:9). And soon after this he wrote of "our trouble which came on us in Asia, that we were pressed out of measure, above strength, insomuch that we de­spaired even of life. But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead; who delivered us from so great a death, and doth deliver" (2 Cor. 1:8–10). This is very strong language. One can only conclude that Luke was guided to omit from his history (for whatever reason) an even greater crisis than that which he has so impress­ively recorded.

 

There is a brief allusion (in Rom. 16:4) to Priscilla and Aquila "who for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles (for saving Paul)." This must refer to some exciting experience at Ephesus, when, thanks to these two, the apostle came through with the skin of his teeth. One popular sug­gestion, that they stood bail for Paul in a local court, seems altogether too mild. The language calls for something much more dramatic – as for example, both man and wife facing bloodthirsty adver­saries to prevent them getting at Paul. But this is guesswork. Nobody really knows.

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Notes: 19:23–41

24. Brought... gain. Exactly as in 16:16.

25. Called together; this word normally describes a muster of soldiers. Not inappropriate here!

Ye know. The tense implies: You must be observing, right now.

Craft. Writing to the Ephesians (4:19), Paul used the same word in a rather sinister context.

26. Ye see. This word often implies an official investigation.

This Paul. Contemptuous, as in 6:14.

Turned away. LXX has the same word, used oppositely, in Dt. 30:17; Josh. 14:8. Thirty years later Pliny was complaining to Caesar about the same effect on temple worship in Bithynia.

No gods. Cp. Is. 44:9–17.

27. Our craft. Here meros, our branch of the trade.

Is (in danger). Here mellein means either: (a) is about to be; or (b) is intended to be (i.e. this is what the Christians purpose).

Set at nought. s.w. Ps. 119:118.

29. Rushed with one accord. The same phrase as in 7:57. A hundred years later a similar scene in Smyrna led to the death of Polycarp.

Companions in travel. This implies that Paul was just back from a tour of the province, or that he was making preparations to go off to Macedonia.

Aristarchus. The facts known about him are these: 1. A native of Thessalonica, and evidently a keen evangelist, willing to help Paul in his preaching work in Asia. 2. He travelled with Paul to Jerusalem at the end of the third journey (20:4), probably being personally responsible for Thessalonica's contribution to the benevolent fund (this means that he must have first travelled back to Thessalonica when Paul went to Macedonia; see ch.85). 3. He was with Paul on the dangerous journey to Rome (27:2), probably travelling as his personal servant. 4. Along with Epaphras he shared Paul's first imprisonment in Rome (Col. 4:10; Philem. 23).

31. Adventure himself; literally, "give himself", the same phrase as in Gal. 1:4; 1 Tim. 2:6; Tit. 2:14.

33. Drew Alexander; s.w. Mt. 14:8; Ex. 35:34; Dt. 6:7. Defence. A legalism; 24:10;25:8;26:1,2.

34. A Jew. Aristarchus also was a Jew; Col. 4:10,11. This outburst proved that the disciples had done right to stop Paul. Cried out. Contrast the silence in 21:40. Would Paul have succeeded so well here?

35. Worshipper. Perhaps there is a veiled sneer here, for "temple sweeper" also means "sweep clean" in the sense of "plunder."

That phrase: she fell down from Jupiter has a touch of irony or even contempt about it. This able town clerk was an old cynic about his city's established re37. Robbers of temples. It may have been an accusation of the Jews against Paul that his encouraging of Jewish converts to send contributions to the poor believers in Judaea was diverting money from the temple at Jerusalem. There was an Ephesian statute that Jews sending money to Jerusalem were not to be accused of being Ephesian temple–robbers.

38. There are deputies. This vagueness may have been deliberate because Agrippina, the mother of Nero (now in the first year of his reign) had had Ephesian proconsul Junius Silanas poisoned, because of his royal blood and possible rivalry to Nero, and his successor was probably not yet on the scene. Indeed, his two poisoners may have been appointed acting pro–consuls.

40. No cause could read equally well: no guilty person – an indirect way of saying: I know that this man Paul is not guilty.

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87. From Corinth to Miletus (20:1–6,13–16)

 

When Paul had left Ephesus, his farewell to the ecclesia there had been specially affectionate, not only because he had been so long amongst them but also because he knew, apparently, that this might be the last time he would see them. It is not unlikely that, after all the disturb­ances there, the Roman authorities had bidden him leave the city within a set time and not show his face there again for a number of years.

 

In Macedonia also, expecting not to see the brethren again before his plan­ned journey to Jerusalem and then to Rome, the apostle had "given them much exhortation" (v.2). Since it was whilst Paul was at Philippi that he heard of the shady tactics of the Judaists at Corinth, he would certainly infer their intention to follow the same disreputable methods in Macedonia also; so most probably it was specially with reference to this anti–Paul campaign that he warned the brethren.

 

Yet another Jewish plot

 

After spending the three winter months in Corinth and vicinity, he booked a passage in a ship that was sailing, probably via Asia, to one of the Syrian ports. But at the last minute (so the Greek text seems to imply) he learned of a plot against his life. The reader is left wondering how he came by this know­ledge!

 

Most likely the scheme to assassinate Paul was, quite simply, for some Jewish fellow–travellers or some well–bribed sailors to tip him overboard one dark night. There was immediate change of plan. Some Spirit–guided brother with Paul (so Codex Beza suggests) bade him go through Macedonia instead, prob­ably by a different ship up the coast.

 

Paul's companion on this leg of the journey was Sopater of Berea, who travelled with him as far as Troas. Pas­sover was celebrated at Philippi with the handful of Jewish brethren there. For them and for the rest of the ecclesia it was also Easter, already becoming a much valued celebration in the early church.

 

Paul's party

 

Luke joined the travellers at Philippi (here the last long "we" section of Acts begins), and together they made a slow journey of five days to Troas – the reverse journey had once taken them only two days (16:11,12).

 

There at Troas, by prior arrangement, the rest of Paul's travel party were already assembled. They were jour­neying with him to Jerusalem as repre­sentatives of the churches in various areas. Each of them was responsible for the generous contributions which had been assembled for the needy believers in Judaea. Evidently the method being followed was on the pattern of Jewish synagogue contributions to the temple. These too were transported by specially appointed messengers.

 

It is perhaps not inappropriate here to review what is known about Paul's com­panions in this final leg of his third journey.

 

Aristarchus of Thessalonica had already featured in this narrative as one of those who were caught, in lieu of Paul, by the mob at Ephesus, and probably beaten up (19:29). This did nothing to dim his loyalty to Paul. He not only went with him to Jerusalem but also travelled with him to Rome (27:2), probably adopting the status of personal servant in order to stay with him. And during the two years' restraint in Rome, he was Paul's "fellow–prisoner" (Col. 4:10).

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Secundus (Number Two) is one of a group of Paul's helpers Who all bore unusual names. There is also Tertius (Number Three; Rom. 16:22) who was Paul's secretary in the writing of the Epistle to Rome. And there was Quartus (Number Four; Rom. 16:23). Then who was Number One?

 

In some of the best texts Sopater of Berea is called "the son of Pyrrhus," and since Pyrrhus himself does not come into the narrative this should probably be read as an indication of aristocratic con­nections. He is almost certainly the same as Sosipater (Rom. 16:21), where "my kinsman" must be taken to mean kins­man of Tertius the scribe. Thus Lucius, Jason and Sosipater (married to the sister of these fine four?) were kinsmen to the splendidly useful brothers who have already been mentioned. Evidently faith in Christ had spread through that family with the speed of an infectious disease.

 

Gaius of Derbe was probably in charge of the benevolent fund from Galatia. It is not possible to identify him with the Gaius who was Paul's host in Corinth (Rom. 16:23) or with the Gaius to whom the apostle John addressed his Third Epistle (note v.3,4 there).

 

Tychicus, bearing contributions from the Asian churches (?), was another who seems to have been constantly fetching and carrying for Paul. "A beloved brother and faithful minister" (Eph. 6:21), he was (several years later) the messenger who, accompanied by Onesimus (Col. 4:7), delivered Paul's epistles to Ephesus and Colosse and also to Philemon. Again, the description of Onesimus, the converted run–away slave, as "the faithful and beloved brother" must be taken to mean ''his brother", that is, brother of Tychicus. This explains why, when Onesimus ran off, he went to Rome and not to one of the great cities of Asia where it would be just as easy to "get lost". He had a brother in Rome who promptly introduced him to Paul the prisoner, who in turn promptly introduced him to the Lord Jesus, thus in quick time turning him into Onesimus, brother in Christ.

 

Perhaps on the return journey from Colosse Tychicus travelled via Crete to get Titus to accompany him to Nicopolis to meet Paul there (Tit. 3:12).

 

A year or two later Tychicus was probably the bearer of Paul's second letter to Timothy at Ephesus (2 Tim. 4:12).

 

Trophimus, bearing the donations of the Ephesus ecclesia, little realised how great a disturbance his appearance in Jerusalem was going to create. For, recognized there by Jews from his home city, the scare was promptly manufac­tured that he, a Greek, had been taken by Paul beyond the middle wall of parti­tion in the temple (21:29). The tidal wave of fury that ensued was to sweep Paul out of Jerusalem and all the way to Rome.

 

It would seem that in the last year of Paul's life, when the apostle was arrested in Asia, Trophimus was with him and would have accompanied him (as Aristarchus, on an earlier occasion) to Rome. But falling sick he had to be left at Miletus to recover (2 Tim. 4:20).

[Resource Manager]

Titus?

 

When the group assembled at Troas, where was the faithful Titus? Last heard of in Corinth (2 Cor. 8:23), he had almost certainly stayed on there, awaiting Paul. And when Paul returned to Macedonia en route for Jerusalem, would he not go with him, that is, if he had not already returned to Philippi with his brother Luke? Either way it is difficult to believe that, when Paul left Philippi accompanied by Luke and Sopater, he did not have Titus in his party as well. To be sure, there is no mention of Titus in the list in Acts 20:4. But that means nothing, for right through this record Luke sees to it that the name of neither himself nor his brother shall creep into the text. But it is noteworthy that in several places (20:14; 21:12, 14, 18) the pronoun "we" definitely excludes Paul. Then who does it include besides Luke? To this enquiry there can be only two possible answers –either just Titus, or the entire party of those who travelled with Paul. If the former, then there seems to be an implication that Luke and Titus were co–authors of Acts. Hints of this possibil­ity have already been met with.

 

There is no specific mention in this list of a Corinthian representative, yet few inferences are more certain than that (after 1 Cor. 16:1–3; 2 Cor. 8,9) a substantial contribution to the fund was being carried from them to Jerusalem. So either that ecclesia had insisted on en­trusting Paul himself with the money, or else Titus was to be their representative – another expression of the wholesome influence he had not long since exerted among them (2 Cor. 7:6, 7, 15).

 

Travel by hired coaster

 

After the momentous events at Troas, Paul and his party set off south – but separately. The apostle decided to walk it to Assos by the fine Roman road which went straight as an arrow – total dis­tance: twenty miles. The others going by sea had before them a voyage of forty miles or so round a promontory.

 

There are indications that the ship they sailed in was specially chartered to take them to Miletus. Any ordinary coasting vessel would certainly put in at Ephesus, but this one sailed straight past. Also, "Paul determined to sail past Ephesus." But who was he to make such a decision for the ship–master unless he had already paid for the right to do so?

 

It may be inferred that Paul's compan­ions demurred strongly from his decision to walk it to Assos, and that after a sleepless night too. Doubtless he was accompanied by Titus or one of the others. But even so the idea seemed ridiculous. However, Paul "appointed" (the word means "commanded") that this should be so. So it was.

 

Why the apostle was so set on this strange arrangement is not explained. A device to get another hour or two in Troas? The need for peace and quiet? A strong wish to visit some old friends on the way? Another attempt to throw Jew­ish enemies off the scent? All kinds of guesses have been made, without any­thing in the text to support any of them.

 

At Assos (whence some of the finest Greek sculptures extant have been plun­dered by the French), they took him on board, and so sailed on to Mitylene. Then, in three well–marked stretches of sea, each taking a day, they reached a point on the mainland over against Chios, then struck across to Samos (here sailing right past Ephesus), then overnighted, becalmed in Trogyllium, and so came into the port of Miletus. Those who know that coast say that in the Spring the days are marked by a steady northerly breeze and the nights are flat calm. The voyage fits this weather pic­ture perfectly.

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Paul's haste

 

Paul's insistence on by–passing Eph­esus may have been because he feared trouble there and because he would be sure to be delayed by the many many people who would wish to greet him and because the long inlet (and tricky harbour at the head of it) would mean much loss of time. Just now all the apostle's plans were dominated by an intense eagerness to get to Jerusalem for Pentecost, and he had less than four weeks in which to do the journey.

 

To him Pentecost was specially impor­tant not just because it was the most crowded of the great Jewish feasts but also because it was the day of the big Christian Fraternal Gathering in celebra­tion of the first outpouring of the Holy Spirit. Paul wanted to get over to as many of the Palestinian brethren as possible the high importance of the expansion of the family of Christ to include also believing Gentiles in the New Israel of God. And how could this be better done than by having on show, as it were, these representative brethren from five thriving Gentile ecclesias which had each sent its munificent contribution of cash as a gesture of solidarity and fellowship with the brethren at Jeru­salem?

 

At this point in the journey (20:16) there was serious doubt whether Paul and his party were going to reach Jeru­salem in time for Pentecost. However, as it turned out, travelling conditions proved so exceptionally favourable that, in fact, they had time well in hand.

 

 

Notes: 20:1–6, 13–16

1. The uproar. In these difficult days Paul must have feared the total collapse of his work in Ephesus; 2 Cor. 1:8,9.

2. Gone over. Again, the word for missionary visitation.

3. The Jews laid wait for him. Not the Judaist brethren who were to be such a headache in Corinth, but the synagogue zealots; compare 14:5,6.

He purposed. Codex Beza suggests that this decision was by a prompting of the Holy Spirit. The same word seems to be used in the same way in 1 Cor. 7:25,40; 2 Cor. 8:18, and possibly 1 Cor. 1:10.

4. Accompanied This verb is singular, and therefore cannot be pressed to cover more than Sopater. Note the parallel between this verse and 6:5.

6. Abode. Probably with Carpus; 2 Tim. 4 ;13. This word seems to imply a test of patience — because of v. 16. Then why hang on for seven days? Presumably because their arrival at Troas had been just too late for the Breaking of Bread service. But Paul evidently held the Troas brethren in such affection that he was prepared to lose a week of precious time in order to be with them on the next Sunday at the Lord's table.

13. Appointed; s.w. Mark 6:45.

To take in Paul; s.w. 2 Tim. 4:11: "pick him up on the way."

14. He met us. The continuous form of this verb seems to suggest that from the ship they could see Paul approaching Assos and coming down the hill to the harbour.

15. Chios. Here the channel is only five miles wide.

16. He hasted. The continuous tense of this verb covers the entire journey.

If it were possible. This Greek word is used a good deal for events under divine control: e.g. 2:24;7:22; Rom. 4:21; 9:22; 11:23, and many more.

[Resource Manager]

88. Eutychus (20:7–12)

 

Paul's week at Troas came to an asto­nishing climax. He had held on there so as to be with the full ecclesia in fellowship at the Lord's Table on the first day of the week. This Saturday–night–Sunday–morn­ing gathering to remember Christ was now well–established (compare 1 Cor. 16:2). Indeed, the name Sunday was very early adopted, not because of cur­rent pagan practice but in memory of the rising of the Sun of Righteousness on the first day of the week.

 

The Love Feast

 

The phrase about "breaking bread" (v.7,11) should certainly be read with reference to the Sacrament and not as though telling of an ordinary meal. Would such a writer as Luke take the trouble to mention such an ordinary detail unless it had a significance quite out of the ordinary?

 

First, then, the crowded gathering par­took of the Love Feast, the early Christian counterpart to the supper the Lord Jesus had with his disciples in the upper room. It was a time devoted also to holy conversa­tion, with Paul, naturally enough, at the hub of it all.

 

Then came the formal discourse, cor­responding to the word of exhortation in a modern ecclesia. Paul still had a great deal to say to them. At midnight he was still talking.

 

Drowsy listener

 

Sitting on a ledge at a window (the only window? v.9 Gk.) was a youth, who may well have been a slave (v.12 Gk.), called Eutychus. The fatigue of his activities that day, together with the fact that the room was becoming steadily hotter thanks to the many lights, and the number of people using up the oxygen, gradually became too much for him. Luke's text paints such a picture of him struggling in vain against overpowering tiredness, that one writer has gone so far as to suggest that Luke sitting in another part of the room, was able to observe all the details of this fight to keep awake and yet because of the throng could do nothing to help him shake off his drowsiness.

 

At last, sleep won. The boy lolled over into oblivion, but unhappily he slumped the wrong way. A moment later he was falling unimpeded from that second–storey window (third floor, American style). There was a sickening thud as he hit the ground, and a clamour of const­ernation from those who realised what had happened.

[Resource Manager]

Resurrection

 

Soon the entire congregation was gathered round the body. Naturally Luke the physician had immediate opportunity to examine the boy and assess his injuries. This took very little time. Luke knew that there was no hope at all: 'I can do nothing here. He's dead!'

 

Now Paul took charge of the situation. 'Stop your noise!' he rather abruptly commanded the excited throng. And, gathering the limp form of Eutychus in his arms, he declared very firmly: "His life is in him (once again)."

 

And, sure enough, the pallor of death changed to a healthy colour, the boy opened his eyes, and forthwith scrambled to his feet, to an accompaniment of gasps of astonishment and fervent ejaculations of thankfulness to God.

 

What a contrast with Ahaziah, king in Samaria, who likewise fell through a lattice and, when he came round, sent for reassurance to the priests of Baalzebub, the god of Ekron! To him there came from the man of God the grim message: "Thou shalt not come down from that bed on which thou art gone up, but shall surely die" (2 Kgs. 1:2,4).

 

Instead, for Eutychus there was marked similarity of experience to great miracles wrought by both Elijah and Elisha, only with an intriguing difference.

 

Elijah restored the widow's son by "stretching himself upon the child three times" (1 Kgs. 17:21). Elisha similarly restored the Shunamite's dead son, but he embraced the child twice (2 Kgs. 4:34,35). So also Paul with Eutychus, but only once. The Lord Jesus gave life to the son of the widow of Nain with just a word and a touch (Lk. 7:14).

 

There must be significance in a prog­ression of this kind. But what?

 

Breaking of Bread

 

Eutychus was evidently, and under­standably, taken off home. Perhaps he was not a baptized believer. The rest resumed their places in the upper room, and proceeded to round off their Love Feast with a Breaking of Bread in re­membrance of Christ. The text seems to imply that, just as Jesus gave the Bread to his disciples in the course of the meal –"as they were eating..." (Mt. 26:26)–so also in the observance at Troas. On this occasion the Memorials were more than ever a thanksgiving for resurrection.

 

After this, conversation continued until dawn. The brethren in Troas were intent on making the most of Paul's presence among them. This was his only visit since the founding of the ecclesia, and the next would be his last (2 Tim. 4:13).

 

As they were saying farewell (so Codex Beza), "they brought the lad alive, and were not a little comforted." God gave not the Spirit by measure to Paul, nor comfort by measure to the boy's family and friends.

 

 

Notes: 20:7–12

7. The first day of the week. The same unusual phrase as in Jn. 20:1, and for a fairly obvious reason.

RV: gathered together. Cp. Heb. 10 .25.

Midnight. "At midnight I (Eutychus) will rise to give thanks unto thee" (Ps. 119:62). Cp. also 16:25.

8. Many lights. Some suggest that this was deliberate so as to avoid any breath of scandal about a mixed assembly of this sort. But Codex D modifies the word to suggest dim lights – burning with a smoky flame, and so fouling the air?

9. Long preaching. Cp. v.7,11; and this after Paul had been in their midst for a week! There was so much to say, both of exhortation and instruction.

11. Talked a long while. Cp. Jesus at and after the Last Supper; and contrast modern practice.

[Resource Manager]

89. Paul's Farewell at Miletus (20:17–38)

 

As soon as the ship tied up at Miletus, a messenger went off to Ephesus to sum­mon the elders of the ecclesia to come to Paul without delay. The distance was nigh on thirty miles each way, so it would be, at the earliest, the end of the second day before they came to the apostle. Accord­ing to the travel details of the voyage from Troas, it was probably once again the first day of the week. Paul would be specially glad to be at the Lord's Table with these brethren he loved so much.

 

The gist of his word of exhortation to them was not greatly dissimilar from what he had written to the Corinthians:

 

Verses

 

18–27: Self–vindication.

28–31: A solemn charge and warning.

32–35: Farewell.

 

'Do I have to remind you what kind of life I lived among you from the very first time I set foot in Ephesus? Is it not true that all the time and in all circumstances I devoted myself utterly and completely to the service of Christ? Not only did I live a humble life among you, but I set you an example of humility of mind. It was in no spirit of dictatorship or self–assertion that I preached the gospel to you. The testing experiences I have faced from the plots of Jewish adversaries are still fresh in your mind. The problems these presented in my own life and that of the ecclesia often brought me to tears.'

 

A faithful witness

 

'Nevertheless my efforts to instruct you all faithfully in the gospel never flagged. You recall, do you not, those instruction classes in the lecture room of Tyrannus? Day after day that work went on. And, besides that, there were numerous pri­vate gatherings in your homes.'

 

'In all this activity you never found me sheering away from possible difficulties.

 

Coming down the coast our shipmaster trimmed his sails at the first sight of rocks no matter how distant they were, But you never knew me to trim my sails for the sake of my own comfort. The message was spoken out plainly and boldly re­gardless of consequences or personal reactions. You who are Jews were bidden learn faith in our Lord Jesus as the Christ; and you Greeks heard the call to repent­ance and service of the true God as bluntly as if I were John the Baptist.'

 

'And now I have to bid every one of you come to terms with the plain fact that the Lord wants me to say farewell to the work in these parts. Time after time (v.3. Bez.,23) there has been undeniable leading from Spirit–guided brethren that I must return to Jerusalem. My own spirit of prophecy tells me nothing of what to expect there, but in one ecclesia after another these brethren bid me to be prepared for bonds and afflictions.'

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"No more"

 

'Well, what of it? Is my life as important as all that? The main thing is that, like a faithful Old Testament prophet, I run steadfastly, taking the message of the Lord to those who need to hear the good news of the forgiveness of sins. One thing seems clear – you brethren in the eccle­sias of Ephesus and round about are seeing me for the last time. No more shall I be the spokesman of the kingdom among you.'

 

The phrase of Paul's: "Ye shall see my face no more," presents a problem, for near the end of his first imprisonment in Rome he certainly expressed the inten­tion of travelling to the east again: "I trust in the Lord that I also myself shall come shortly" (Phil. 2:24; compare Philemon 22). And later, to Timothy: "As I besought thee to abide still at Ephesus, when I went into Macedonia ..." (1 Tim. 1:3). "These things write I unto thee, hoping to come unto thee shortly" (3:14; compare 4:13). And it is clear that at the end of his days Paul had been very near to Ephesus – at Troas and Miletus (2 Tim. 4:13,20), and therefore almost certainly to Ephesus itself.

 

Several explanation are available, and it is difficult to know which is the true one:

 

1. Most of those now listening to the apostle would be dead at the time of his next visit, nearly ten(?) years later.
   
2. "No more" was used, as in various other passages, as meaning not "no more at all" but "no more for a long time" (e.g. Jn. 14:19,20; 21:6; Mk. 15:5;2 Sam. 2:28 LXX etc).
   
3. Because of Jewish attitudes, not only in Jerusalem but also in other areas, there was a change in God's plan for Paul (for examples of this principle at work, see "Revelation", by H.A.W. p. 259ff).

 

Whatever the correct explanation, these arresting words would certainly make his hearers listen more attentively than ever.

 

One interesting inference seems to fol­low: unless Luke wrote Acts before Paul's return, he would hardly have included these words without some explanatory comment.

 

Paul continued:

 

'If any of you become castaways from salvation in Christ, you know – you must know – that in no wise can that be laid at my door. I have learned from God's admonition to the prophet Ezekiel that it is the duty of the Lord's watchman to warn those in spiritual danger, or "their blood will I require at thine hand" (Ez. 3:17–20).'

 

There is something rather unexpected about Paul's phrase: "I have not shunned to declare unto you all the counsel of God." Is there here an implication that he had been tempted to side–step some aspects of the gospel which might be unpalatable to certain of his protégés at Ephesus? And if so, what? So far as his Jewish hearers were concerned, there was the astringent truth that none of them were acceptable to God simply because they had the blood of Abraham in their veins or because they were zealously observant of the Law of Moses. Also, Paul would feel it a duty to prepare their minds for the impending desolation of Jerusalem and its temple (cp. Jer. 26:2;Jn. 15:15).

[Resource Manager]

The flock of God

 

Dwelling on these things, the apostle's tone became very sombre. As elders they had a duty to do all in their power to keep the ecclesia spiritually healthy. The famil­iar figure of shepherds and sheep was developed in one allusion after another:

 

1. The flock (v.28,29).
   
2. Overseers.
   
3. Feed (literally: shepherd) the ecclesia.
   
4. Purchased. This is Ps. 74:1,2: "the sheep of thy pasture ... which thou hast purchased of old."
   
5. Wolves.
   
6. Draw away.
   
7. Watch.
   
8. Kneeled down (v.36). This is Ps. 95:6,7: "Let us kneel before the Lord our maker ... we are the people of his pasture, and the sheep of his hand."

 

The term "overseers" used by Paul is really "bishops," and is inescapably the exact equivalent of "elders, presbyters" (v.17). The latter was an easy inheritance from Jewish terminology. The former is probably the Gentile equivalent, for the Greek city Ekklesia (19:39), a kind of local parliament, certainly had its Gerousia (Council of Elders).

 

It was early in the second century, and thanks to the deleterious influence of Ignatius, bishop of Smyrna, that the episkopoi climbed to such heights of power over the assemblies of the brethren.

"His own blood"

 

Long and complex arguments have raged over Paul's exhortation to "Feed the church of God, which he hath purch­ased with his own blood." If this AV reading is correct, then a Trinitarian meaning can be evaded only by means of an interpretation as devious as the doc­trine of the Trinity itself. Consequently, this passage is much set by in the writings of orthodox theologians.

 

But should the text read "church of God" or "ecclesia of the Lord"?

 

The fact is that there is remarkably good textual support for both readings, with greater weight for "the Lord." But it will not do just to plump for this and quietly ignore the other. Is it possible to explain how the reading "church of God" came to be so widely accepted? The fierce and often unscrupulous polemics waged be­tween the supporters of Athanasius and Arius early in the fourth century are more than sufficient to explain how men might be tempted to apply "corrections" to the text.

 

But indeed this very consideration is two–edged. Suppose it was the anti–trinitarians who yielded to the temptation to make textual facts fit their theory? Just as possible! Who is to know where the fault lies?

 

The trinitarians confidently point out that "church of God" is a common Pauline phrase, whereas "church of the Lord" has no parallel whatever in the New Testa­ment. But how strong is this argument? for whereas Paul frequently refers to "the day of the Lord," in writing to the Philip­pians he suddenly switches to "the day of Christ." So this Acts 20:28 could be a parallel case.

 

The fact is that, even if it were to be conceded that "church of God" is correct here, the following phrase: "purchased with his own blood," will have to be recognized as an inaccurate translation. Careful attention to the order of words makes clear that this should read: "the blood of his own," for in such phrases as "his own power," "their own tongue," "his own generation," "his own hired house" etc. (eight examples in Acts), the word order is pointedly different from the example under consideration.

 

So the only alternatives are: "the church of God (or, the Lord – meaning God) which he purchased with the blood of His own (Son)."

[Resource Manager]

Enemies within and without

 

Paul went on to stress the reason for his solemn warning about the need for vigi­lant pastoral care in the ecclesia:

 

"For I know that after my departing shall grievous wolves enter in among you, not sparing the flock."

 

There are two strange features here in Paul's phraseology – the words "depart­ing" and "grievous", which more accur­ately mean "arrival" and "heavy, weigh­ty." It is only when the apostle is seen to be making allusion to the systematic Judaist campaign against himself and his work that these words really make sense. The trouble makers, he is saying, will be men of "weight," of importance, impress­ive in their person and qualifications (compare 2 Cor. 11:13, 14, 22). Indeed, it may be that Paul chose the word "weighty" in order to hint at Judaist influence, for in Hebrew it also means "of honour, reputation, glory."

 

And the seemingly quixotic use of "arrival" (aphixia) may mean: As soon as I arrive in Jerusalem, my adversaries there will send out their emissaries seek­ing to undo my good work here amongst you, as they did with the Galatian brethren; or – alternatively – wherever I arrive with the message of the gospel, whether here in Asia or in Macedonia, Galatia, or Achaia, at the first opportunity these men get to work behind my back.

 

No wonder Paul could speak of "warn­ing every one night and day with tears." Neither his tears nor his language in farewell were a display of histrionics. He was grieved beyond measure to have to contemplate his preaching work being deliberately brought to ruin. It was a tragedy which other apostles also had to face (e.g. 2 Peter 2, Jude 4, 8–13; 1 Jn. 2:18, 19; 4:1–5). Here was a desperate situation' the seriousness of which is rarely recognized by modern students of the New Testament.

 

The Lord Jesus had warned against false prophets, ravening wolves in sheep's clothing (Mt. 7:15; Jn 10:12). And now the apostle bade them beware also of false teachers who would arise "from among your own selves, speaking perverse things to draw away the disciples after them," that is, seeking to make converts of their own not from among the unbelievers but from those already con­verted. It was a dramatic moment, for some of those included in Paul's dire prophecy were even then listening to him – men like Philetus, Hymenaeus, Alexan­der, Phygellus, Hermogenes.

[Resource Manager]

Be warned!

 

Alas, it was a true prophecy, well on its way to fulfilment within the next ten years. In spite of warnings and appeals, in spite of strong emphasis on the unity of the Body (Eph. 2:14–18; 4:1–16), Ephesus left its first love (Rev. 2:4,5) –the apostle himself. In his last letter the wretched truth had to be faced that "all they in Asia be turned away from me" (2 Tim. 1:15); loyalty to their spiritual father had been eroded away by a campaign of personal denigration.

"Therefore watch, and remember, that by the space of three years (i.e. from his very earliest work in Ephesus) I ceased not to warn every one of you night and day with tears." Well he might! There was reason enough for tears.

 

And Paul knew that there was little he could do to arrest decline and decay. So he commended these, his spiritual chil­dren, to God and to the Word of his grace. This last phrase is so commonly and readily taken to be an exhortation to read the Bible that it seems almost an imperti­nence to suggest a different reference – to Jesus, the Word of God, and to forgive­ness of sins which comes only through him. It is not commonly realised that "the Word" is a title for the Lord Jesus not only in John's writings (Jn. 1:1, 14; 1 Jn. 1:1, 2; Rev. 19:13) but also in quite a few other places; e.g. Heb 4:12,13 (allusion to Rev. 19:13, 12a); Acts 10:36,37; Lk. 1:2 Gk.; 1 Pet. 1:23, 25; Rev. 6:9, and others). (see "Studies in the Gospels", p.2,49).

 

It is Christ, rather than the printed page, "who is able to build up, and to give you an inheritance among all them which are sanctified" (not that this in anyway belittles the power of Holy Scripture, without which almost nothing would be known about Christ).

 

This reference to the Lord Jesus is also supported by the way Paul continued: "... able to build you up, and to give you an inheritance among all them which are sanctified," for this is a verbatim quotation of Christ's own words to Paul himself at the very beginning on the Damascus road (26:18), a charge which had the signi­ficant addition: "through faith in me."

 

This short farewell section of a most moving appeal now concluded with a quite passionate self–vindication for which there could have been no reason at all if the warning about "grievous wolves ... drawing away the disciples after them" had not carried the sinister implication: drawing them away from me, by vilifica­tion of my character and methods!

[Resource Manager]

"Better to give than to receive"

 

'It is true that I have constantly urged you to give generously in your ecclesial collections, but not a penny of it has been for myself; all of it is now being taken to Jerusalem to help the poor brethren there. My own contribution in this field has not been negligible, for throughout all my preaching and ministering of the Word I have earned my own living. Nor did I spend on myself, for apart from the bare necessities of a frugal life my earnings have gone to the support of those doing the Lord's work along with me. These hands of mine (and he held them up as reminders) are not the hands of one living in luxury or idleness. You know that well enough. There is the answer to those who would slander my character and misrep­resent my motives.'

 

'In all this I have sought to set you, the elders of large thriving ecclesias, an example of unselfish care of the flock, not only in spiritual things but also in the practical expression of Christian love. The poor and the physically weak of the ecclesia are your special responsibility. Give yourselves to this activity, besides the other, and you will be the more abundantly blessed, for did not our Lord himself say: It is more blessed to give than to receive? This word you are to keep constantly in mind.'

 

When did Jesus say that? Nobody knows. It is the only saying of the Lord (in the days of his flesh) preserved in the New Testament outside the pages of the gospels. But Paul's admonition to "re­member" seems to imply that it was already familiar to his hearers.

 

There is evidence of the existence of thirty or forty other reputed sayings of our Lord or additional facts relating to the gospels. These crop up in some of the apocryphal gospels or in incidental quota­tion by various early Fathers. A few of them have an authentic ring. Some are garbled versions of sayings out of the canonical gospels. Some were probably just made up. And the meaning of nearly all of them is made more difficult through lack of context. (See Notes).

 

Emotional goodbye

 

The apostle's address now concluded, he set the example by kneeling for prayer, and of course in this they all joined him. It is interesting to speculate that perhaps Paul repeated that prayer in Ephesians 3:14–21.

 

It was an intensely emotional moment. All were in tears. One by one they embraced their beloved teacher. The word used to describe this – "they kissed him much" – is precisely that used for the kiss of Judas, perhaps to imply that amongst them were those who would yet prove to be traitors to the Truth of Christ (v.30; 1 Tim. 1:20; 2 Tim. 1:15; 2:17; 3:8,13;4:16;1 Jn. 2:19).

 

Is it significant that they sorrowed more over Paul's departure than for his prophe­cy and warning (v.29–31) of declension from the Faith?

[Resource Manager]

Notes: 20:17–38

17. Called the elders. So much time could have been saved if Paul had gone to Ephesus; and he in a hurry (v. 16). Why didn't he? He must surely have been forbidden to return (for several years?) because of the riots.

Elders and bishops are the same; cp. v.28 RV; 1 Pet. 5:1,2 (Gk.); Tit. 1:5,7. "Among the ancients bishops and presbyters (elders) are the same" (Jerome, 4th century).

18. Ye know. Verse 25 implies representatives of other ecclesias besides Ephesus.

Came into Asia is usually translated: "set foot in Asia." Yet usage in Acts (21 ;2,6; 27:2) suggests "sailed for Asia." Paul refers back to 18:19.

19. Lying in wait is plural; i.e. several plots like that of v.3. All comes seven times in this speech.

Lowliness of mind was a term of contempt until Paul taught Gentiles to see it as one of the finest of Christian virtues.

20. Kept back This Gk. word was used to describe a ship shortening sail.

21. Jews... Greeks... repentance... faith. An obvious a–b–b–a structure. There is another in v.20.

22. Bound in (or, by) the Spirit. Cp. 19:21; 20:3 Beza.

23. The Holy Spirit witnesseth in every city; e.g. 21:4,11. All the way from Corinth, and earlier; 2 Cor. 4:8–16. Bonds and afflictions. Rom. 15:30,31.

24. With joy. A tricky textual problem. Four leading uncial MSS omit, but one uncial and all the rest include.

Ministry. 1:17.

25. I know. Contrast what he did not know; v.22.

The kingdom of God. Is this the same as "the gospel of the grace of God" (v.24)?

26. This day. A very emphatic phrase. Cp. Moses' frequent use of this emphasis in Dt.

28. The Holy Spirit made you overseers. (a) Selection by Holy Spirit guidance; 1 Tim. 4:14; Acts 13:2. (b) The Holy Spirit itself a qualification for office.

His own blood. Ignatius has the impossible phrase: "the blood of God." His influence may have led to the textual changes here.

Purchased. The Gk. word comes in ls. 43:21 (a paragraph – v. 18–28 – which has many relevant phrases). 29. Grievous wolves. Mt. 7:15 has the same figure. Is Rev. 2:2 an indication that the warning was heeded?

[Resource Manager]

90. Miletus to Caesarea (21:1-14)

 

The final farewells to the Asian brethren were, for Paul and his party, a deeply emotional experience. Two details in the Greek text underline this. NIV graphically translates: "After we had torn ourselves away from them ..." And so it must have been for Paul at every place after leaving Corinth.

 

From Miletus their voyaging was ex­ceptionally quick and easy. A day's run took them to the island of Cos, where doubtless Luke would have liked to linger, for it had a famous medical school.

 

A quick passage

 

The next day brought them to Rhodes, where all that they could see of the mighty brazen colossus was its two legs, for an earthquake had brought the bulk of that Asian Dagon crashing down, to lie around in fragments for twelve centuries before being salvaged as scrap metal by an enterprising Jew.

 

With another short run they made Patara, "a great city, with a harbour and many temples." Here enquiry revealed that a Phoenician ship was about to sail direct for Tyre. So their hired vessel was now dismissed, and without any delay they were en route for the Holy Land.

 

The Bezan text hints at a run along the coast until opposite Myra and then a straight course for the south-western tip of Cyprus. When its mountains "showed up" (Gk.) on the horizon, they skirted the island and set a straight course for Tyre. In reasonably good conditions this part of the voyage would take three or four days.

 

Although the ship's home port was Ptolemais, the main cargo was meant for Tyre. Unloading there would take some time. So, since Paul had friends in the small ecclesia there, these were diligently sought out (Gk.) and again - as at Troas - they were located on the day after the Breaking of Bread service had been held. So, to be able to stay on till the Sunday, Paul evidently persuaded the shipmaster to allow a longer stay at Tyre. By now, time was well in hand, so that arrival at Jerusalem for Pentecost would be easy. There was therefore no point in leaving Tyre earlier to do the laborious journey to Jerusalem by road.

 

Tyre

 

There at Tyre (as on earlier occasions; 20:23) Spirit-guided brethren kept on warning Paul of dire trouble in the holy city, and to these predictions they added their own personal pleading to persuade the apostle to abandon his intention. Could not the brethren go on without him and convey the contributions and good wishes of the Gentile ecclesias? Did he have to put his head into the jaws of a lion?

 

But the Holy Spirit's guidance in Paul himself presented this visit to Jerusalem as an imperative (19:21; 20:22), and forebodings of evil did not appal him as they did these others. So their importuni­ties were quite without effect.

 

At re-embarkation time, when their ship was fitted out again (see Gk.) the entire ecclesia, together with women and chil­dren, accompanied the party first to one of the near-by beaches. There they kneeled together in fervent prayer, and then sorrowfully the travellers joined the ship in the harbour and waved goodbye to the grief-stricken believers now going back to their homes.

 

A quick run down the coast, and the ship's voyage ended at Ptolemais which under its name Acre was so important centuries later in the Crusades and the Napoleonic wars.

 

Here Paul and his friends spent a day with the local ecclesia. There is a hint that they were not known to Paul as the Tyrian brethren had been.

 

It was easy next day to pick up a coasting vessel to Caesarea, and there next they were warmly and hospitably received at the home of Philip the preacher.

[Resource Manager]

Philip the evangelist

 

Philip had four daughters dedicated to a single life in the Lord's service (1 Cor. 7:32). Each of them was blessed from time to time with the Holy Spirit's gift of prophecy which was doubtless of real value in the local assemblies (or were they instructed to exercise it in Sunday School or sisters' knitting groups?). It would be surprising if Paul was not again warned, through the ministry of these young sisters, of the dangers awaiting him in Jerusalem. But how markedly this would be mitigated (or reinforced?) by their ready ministration to his creature comforts!

 

Philip, it will be remembered, was formerly one of the seven brethren who had been elected to administer the eccle­sia's benevolent fund in earlier days (6:1-6). So doubtless Paul had long discussions with him on the best use for the considerable sums his party was now taking to Jerusalem.

 

More than this, Eusebius quotes au­thorities as saying that this Philip and two of his daughters died and were buried at Hierapolis, and another of the four at Ephesus. So it would seem that at some time the family, after their long stay in Caesarea, moved to Asia. Was this perhaps the result of Paul's persuasions, because of the impending troubles in that province (20:29-31)?

 

The prophet Agabus

 

By this time the brethren in Jerusalem were fully aware of the intense Jewish animus against Paul. They all knew well enough that almost the whole of Jewry now regarded him as Public Enemy No. 1. The prophet Agabus, who earlier (11:28) had warned the brethren of threatening food scarcities in the reign of Claudius, was now led to make the journey to Caesarea to meet Paul - for by this time the news of the apostle's coming had gone ahead of him.

 

Now with all the character and style of an Old Testament prophet (e.g. Is. 20:2; Jer. 13:1; Ez. 5:1)he deliberately unfas­tened Paul's girdle and proceeded to tie it first round his own ankles and then round his own wrists. Then, very solemnly:

 

"Thus saith the Holy Spirit, So shall the Jews of Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles." That last phrase was a direct quotation of the words of Jesus when forewarning his disciples of his own death (Lk. 9:44; 24:7).

 

This prophecy of Agabus, made at Caesarea, was later seen by the brethren to be fulfilled at Caesarea (26:29).

 

This additional explicit prophecy pro­voked an immediate renewal of clamant importunity to persuade the apostle to change his plans. It wasn't necessary for him to go to Jerusalem. The brethren in his party could act for him, they could pass on his recommendations and report on his behalf about the great work already achieved amongst the Gentiles.

[Resource Manager]

All persuasions rejected

 

So Paul was beset with incessant grief-stricken pleading, to which Luke and Titus and the rest of their party now joined their own intercession. Grown men wept like over-wrought women. It was an intensely emotional situation. Paul loved dearly all these who now, one after another, and all together, made their fervent appeals to him. How he wanted to accede to their pleas! But to do so would only turn his conscience into an enemy.

 

So he stayed adamant: 'Why will you seek to break down my will with your tears? What does imprisonment matter? I have known it before. My Lord was bound at Jerusalem and died there. And I am ready for that too!'

 

So firmly did he speak, even though near to tears himself, that at last they desisted, and - remembering his Master in Gethsemane - they sought comfort in the same words: "The will of the Lord be done."

 

Like the discordance between the per­sonal judgement expressed by Nathan the prophet and the direct inspiration which told him differently (2 Sam. 7:3-5), and like the marked reluctance on the part of prophets Moses (Ex. 3,4) and Elijah (1 Kgs. 19:4, 13-15) and Jonah (1:2,3) and Ezekiel (3:14) and Jeremiah (20:7-10), so now the disciples were only prepared to say "the will of the Lord be done" when they found themselves up against the unbudgeable and wholly cor­rect decision of the apostle. There have been, and there are, notable modern instances of the same conflict between the will of God and the inclination of believers.

 

It was a group of very depressed, apprehensive, solemn-faced men who by and by set off for Jerusalem.

Approximate Timetable of the Journey to Jerusalem			Sat.	Elders meet Paul
Tue.	Passover	Philippi	Sun.	Breaking of Bread	leave Miletus arrive Chios
Sun.	Breaking of Bread
			Mon.		Rhodes
Mon.	7th day of Unleavened Bread		Tue.		arrive Patara
			Wed.		leave Patara
			Sun.		arrive Tyre
Tue.		leave Philippi	Sun.	Breaking of Bread	leave Tyre arrive Ptolemais
Wed.		leave Neapolis
Sun.	Just missed Breaking of Bread	arrive Troas	Tue.		leave Ptolemais arrive Caesarea
			Sun.	Breaking of Bread	at Caesarea
Sat eve.	Breaking of Bread	at Troas
			Thu.		leave Caesarea
Sun.			Fri.		arrive Jerusalem
Sun.		arrive Mitylene	Sun.	Breaking of Bread	at Jerusalem
Mon.		Chios
Tues.		Samos, Trogyllium	Mon.	Meeting with James	at Jerusalem
Wed.		arrive Miletus	Tue.	Pentecost	at Jerusalem

[Resource Manager]

Notes: 21:1-14

4. RV: the disciples. This definite article implies that they were known to be there.

10. Many days. Literally: more; a vague expression: "a good number of days."

11. A certain prophet named Agabus. One commentator after another remarks on this mention as though Agabus now entered the story for the first time. The earlier suggestion that Titus was a main source for the early part of Acts explains this. Agabus is now introduced as new to Luke, one of those with Paul on this journey.

11. Bind. Another parallel with Peter; See Jn. 21:18.

His own hands and feet. How did Agabus manage to bind his own hands? From every point of view, the binding of Paul's hands and feet makes more sense, but the Greek just doesn't seem to allow of this.

14. Persuaded. Continuous form of the verb. They did not readily desist.

We ceased. This "we" excludes Paul, of course; it covers Luke (and Titus) and the others with them. This word "ceased" was often used of rest from war. Thus it measures the intensity of the emotional struggle going on.

[Resource Manager]

91. With the Elders at Jerusalem (21:15-26)

 

The arrival at Jerusalem of Paul and his party was carefully timed to coincide with the eve of Pentecost (24:11). The phrase describing their departure from Caesarea is doubly ambiguous: "They took up their carriages." First, there is the change of meaning (since the days of King James) of "carriage" from that which is carried to that which transports the traveller. But there has been also a failure to recognize the specialised meaning of the Greek word with reference to repair or restora­tion of a building (2 Chr. 29:3; 34:10 LXX). Here the allusion is to the benevo­lent contributions which they were bring­ing as a restorative for the spiritual house of God in Jerusalem.

 

The Bezan text makes it clear that this last leg of their long journey was not attempted in one day. They stayed over­night "at a certain village," at the house of Mnason of Cyprus, "an old disciple" not in the sense of being aged but one who had been a believer from the earliest days -almost certainly since that first Pentecost, but very probably from the ministry of the Lord himself. Being of Cyprus, he was probably a personal friend of Barnabas who also had known the Lord Jesus in the days of his flesh. ("Studies in the Gos­pels", H.A.W., ch. 148). The Gentile brethren with Paul would find it a great thrill to be able to converse with one who knew so intimately how the Faith had begun.

 

Next day, to Jerusalem, where a warm welcome awaited them. Indeed, Luke's word means: "with delight." Apart from other considerations, the substantial sums of money brought from Gentile ecclesias would lift the spirits of the poor brethren.

 

This was probably Paul's fifth visit to Jerusalem since his conversion:

1. On the first occasion he had found himself shunned by the brethren (9:26).
   
2. Along with Barnabas he had taken relief for the Jerusalem poor when famine was impending (11:30).
   
3. After the First Journey there was the special visit because of the council needing to settle the Judaist conten­tion (15:2).
   
4. Then, once again, after the Second Journey (18:22).
   
5. This present visit was to be his last this side of the Kingdom of God.
   

 

Next day - Pentecost - there was a formal meeting with James and the ecclesial elders. Apparently the apostles were all away from Jerusalem at this time. Each of the brethren with Paul in turn handed over the substantial contributions which had been brought as an expression of the goodwill of believers many miles away. The commission given to the apostle by James and Peter and John to "remember the poor" had been and was worthily fulfilled.

 

Then Paul told "in full detail" all that had transpired since he was last with them. The rapid spread of the gospel all round the Aegean Sea, the ecclesial problems that had to be coped with, opposition and persecution from both Jews and Gentiles, the ominous threat posed by the mis­chievous campaign of the Judaists, who must have been every one of them known to the brethren now present - all this, and much more, was detailed by the apostle.

 

He had come to Jerusalem somewhat apprehensive as to the reception he would get. But these leaders were well satisfied with what he told them about the gospel which he proclaimed amongst the Gentiles and were very happy at the remarkable response it had evoked. So "they glorified the Lord." Luke's continuous tense there tells of sustained thankfulness for all that had been achieved.

[Resource Manager]

False reports

 

But there was one considerable prob­lem. The Judaists had been just as active, and in as unprincipled a fashion, in the holy city itself. Not only did orthodox Jewry there hate the very name of Saul of Tarsus but the Judaist adversaries in the ecclesia had traded on their own high standing as teachers to din into the not unreceptive minds of the multitude of believers a number of downright lies about Paul and his work.

 

'Everywhere throughout the Dispersion he teaches our Jewish brethren that it is their duty to forsake observance of Moses' Law! He tells them that they ought not to circumcise their children, and bids them ignore Halachah, the rabbinic rules which have always governed our daily living.'

 

Nor were these the only lies dissemi­nated about him: 'He teaches: 'Of course you may do evil that good may come! See how the grace of Christ will abound, to his glory, in the forgiveness of your sins!' (Rom. 3:8). 'Makes a lot of converts? To be sure he does. But he wouldn't if it were not for the shifty underhand methods he uses' (2 Cor. 12:16). And those who had read certain passages in his epistles (e.g. Gal. 1:6-9; 2:1 4,1 6,1 8; 5:12; Rom. 3:20) would be ready enough to label his life as a practising Jew as just so much hypocrisy.

 

No wonder the apostle bade his friends strive in prayer for the success of his visit to an ecclesia which seemed disposed to think the worst of him (Rom. 15:31). Regarding his gospel to the Gentiles there were no complaints. The agreement made at the earlier council in Jerusalem was working.

 

But since Jerusalem Jews were all "zealots for the Law," these gross mis­representations were readily believed, with the result that un-Christian prejudice against Paul and his work had mounted to serious proportions. How familiar do twentieth century readers of the record find this situation!

 

These distortions of what Paul actually taught were readily achieved. It was true that he did teach that a man could not hope for salvation through any amount of Mosaic observance; he did insist that no Jew should set store by his circumcision as a spiritual qualification; and he did treat as things indifferent all the punctilios of outward form foisted on the nation by accumulated tradition. But even so he was content to see his Jewish brethren continue in this elaborate and well-loved inherited way of life so long as they did not see these things as essentials for salva­tion. On a former visit he had concluded a month-long Nazirite vow (18:18,21), thus bearing public witness to his own respect for the careful religious life in which he had been reared. "To the Jews he became as a Jew" (1 Cor. 9:19).