The MacArthur Study Bible, NKJV, page 553
19:5 baptized in the name of the Lord Jesus. They believed Paul’s presentation of the gospel and came to saving faith in the Lord Jesus Christ (cf. 2:41). Although required of all Christians, baptism does not save (see note on 2:38).
19:6 Paul…laid hands on them. This signified their inclusion into the church (see note on 8:17). Apostles were also present when the church was born (chap. 2), and when the Samaritans (chap. 8) and Gentiles (chap. 10) were included. In each case, God’s purpose was to emphasize the unity of the church. spoke with tongues and prophesied. This served as proof that they were part of the church (see note on 8:17). They also needed tangible evidence that the Holy Spirit now indwelt them, since they had not heard that He had come (v. 2).
19:8 synagogue. See note on 13:5. three months. Paul’s longest stay in any synagogue, with the possible exception of the one at Corinth. kingdom of God. See note on 1:3.
19:9 hardened. The Gr. word always refers to defiance against God (Rom. 9:18; Heb. 3:8, 13, 15; 4:7). Truth rejected leads to a hardened heart, causing the life-giving message of salvation to become “the aroma of death leading to death” (2 Cor. 2:16). the Way. See note on 9:2. the school of Tyrannus. Tyrannus was either the owner of the lecture hall, or a philosopher who taught there. If the latter, his name, which means “our tyrant,” may have been a nickname given him by his students. Paul used the hall during the afternoon break (from about 11:00 a.m. to 4:00 p.m.), when it would otherwise be unoccupied.
19:10 two years. The length of time Paul taught in the school of Tyrannus, not the total length of his ministry at Ephesus (cf. 20:31). all…in Asia heard. Though Paul probably never left Ephesus, his converts (cf. 2 Tim. 2:2) spread the gospel throughout the province of Asia Minor (modern Turkey). This two-year period saw the founding of the churches at Colosse and Hierapolis, and possibly some of the 7 churches mentioned in Rev. 2, 3, beyond the one at Ephesus.
19:11 unusual miracles. These confirmed that Paul was God’s messenger, since there was no completed NT to use to determine the truth of his message (cf. 2 Cor. 12:12; Heb. 2:3, 4).
19:12 handkerchiefs…aprons. The headbands and outer clothing Paul wore while making tents. The belief that mystical power could be so transmitted was widespread in the ancient world, e.g., believing that Peter’s shadow could heal (cf. 5:15; Matt. 9:21).
19:13 itinerant Jewish exorcists. Simon Magus (8:9–25) and Bar-Jesus (13:6–12) were other possible examples of such charlatans (cf. Matt. 12:27). In contrast to the absolute authority exercised by Jesus and the apostles over demons, those exorcists sought to expel the demons by attempting to call on a more potent spirit being—in this case the Lord Jesus.
19:14 Sceva, a Jewish chief priest. Since there is no record of a Jewish High-Priest by that name, he probably assumed that title falsely to impress people.
19:15 Jesus…Paul I know. Recognizing that the exorcists had no authority over him (unlike Jesus and Paul), the demon rejected their attempt to expel him from his victim. This confirms that the power to cast out demons belonged to Jesus and the apostles and no one else. Even the demons give testimony to that.
19:16 Cf. Mark 5:1–4.
19:19 books. Of secret magical spells. Burning them proved the genuineness of the magicians’ repentance (see note on 2:38); having destroyed these books, they could not easily resume their practices. fifty thousand pieces of silver. Fifty thousand days’ wages for a common laborer—an astonishing sum of money given to indicate how widespread the practice of magic was in Ephesus.
19:21 purposed in the Spirit. Probably his own spirit, not the Holy Spirit (contra. the NKJV translation). Macedonia and Achaia. See notes on 16:9; 18:12. Located on the Greek mainland, these provinces were in the opposite direction from Jerusalem. Paul, however, took this roundabout route to collect an offering for the needy in the Jerusalem church (Rom. 15:25–27; 1 Cor. 16:1–4; 2 Cor. 8, 9). I must also see Rome. Paul had not visited the Imperial capital, but because of the strategic importance of the church there, he could stay away no longer. In addition, Paul intended to use Rome as a jumping off point for ministry in the strategic region of Spain (Rom. 15:22–24). This simple declaration marked a turning point in Acts; from this point on, Rome became Paul’s goal. He would ultimately arrive there as a Roman prisoner (28:16).
19:22 Timothy and Erastus. For Timothy, see note on 16:1. Nothing more is known of Erastus; though the name appears two other times in Scripture (Rom. 16:23; 2 Tim. 4:20), he cannot with certainty be identified with either one. Paul sent these two ahead of him to assist in his collection of the offering.
19:23 the Way. See note on 9:2.
19:24 Demetrius, a silversmith. Probably not the individual commended by John (3 John 12), since the name was a common one. silver shrines. These were of the goddess Diana (Artemis). These shrines were used as household idols, and in the worship at the temple of Diana. Diana. She was also known as “Artemis.” Worship of her, centered at the great temple of Diana at Ephesus (one of the Seven Wonders of the Ancient World), was widespread throughout the Roman Empire. It is likely that the riot described in this passage took place during the annual spring festival held in her honor at Ephesus. brought no small profit. This statement suggests Demetrius may have been the head of the silversmiths’ guild—which would explain his taking the lead in opposing the Christian preachers.
19:27 Demetrius cleverly played upon his hearers’ fears of financial ruin, religious zeal, and concern for their city’s prestige. The Christian preachers, he argued, threatened the continued prosperity of Ephesus. His audience’s violent reaction shows they took the threat seriously (v. 28).
19:29 Gaius and Aristarchus. These men are described as Macedonians, though 20:4 lists Gaius’ hometown as Derbe, a city in Galatia. Possibly the Gaius of 20:4 was a different person.
19:31 officials of Asia. Known by the title “Asiarchs,” these members of the aristocracy were dedicated to promoting Roman interests. Though only one Asiarch ruled at a time, they bore the title for life. That such powerful, influential men were Paul’s friends shows that they did not regard him or his message as criminal. Hence, there was no legitimate cause for the riot.
19:32 assembly. The frenzied mob gathered in the theater. Though Paul courageously sought to address them, the Asiarchs (along with the Ephesian Christians, v. 30) begged him to stay away (v. 31). They feared both for the apostle’s safety, and that his presence would exacerbate the already explosive situation.
19:33 Alexander. Probably not the false teacher later active at Ephesus (1 Tim. 1:20), or the individual who opposed Paul at Rome (2 Tim. 4:14), since the name was common. He was either a Christian Jew or a spokesman for Ephesus’ Jewish community. Either way, the Jews’ motive for putting him forward was the same—to disassociate themselves from the Christians and avoid a massacre of the Jews. make his defense. Either of the Christians, or the Jews, depending on which group he represented.
19:34 a Jew. Whatever the Jews intended by putting Alexander forward backfired; the crowd shouted him down, and in a mindless display of religious frenzy, chanted the name of their goddess for two hours.
19:35 city clerk. In modern terms, he was Ephesus’ mayor. He was the liaison between the town council and the Roman authorities—who would hold him personally responsible for the riot. image which fell…Zeus. This probably refers to a meteorite, since meteorites were incorporated with the worship of Diana.
19:38–40 The city clerk (v. 35) correctly blamed the crowd for the riot, noting that they should have followed proper judicial procedure and gone to the courts and proconsuls if they had any complaints, so as not to incur serious consequences from Rome.
Acts 20
20:1 departed. Paul left on his trip to Jerusalem via Greece (see note on 19:21). Macedonia. See note on 16:9.
20:2 he had gone over that region. Macedonia and Achaia (see note on 19:21).
20:3 three months. Most or all of it were likely spent in Corinth. Jews plotted against him. See 9:20, 23; 13:45; 14:2, 19; 17:5–9, 13; 18:6, 12, 13; 19:9; 21:27–36; 23:12–15. Tragically, most of the opposition to Paul’s ministry stemmed from his fellow countrymen (cf. 2 Cor. 11:26). The Jewish community of Corinth hated Paul because of its humiliating debacle before Gallio (18:12–17), and the stunning conversions of two of its most prominent leaders, Crispus (18:8), and Sosthenes (18:17; 1 Cor. 1:1). Luke does not record the details of the Jews’ plot, but it undoubtedly involved murdering Paul during the voyage to Palestine. The apostle would have been an easy target on a small ship packed with Jewish pilgrims. Because of that danger, Paul canceled his plans to sail from Greece to Syria. Instead, he decided to go N into Macedonia, cross the Aegean Sea to Asia Minor, and catch another ship from there. That delay cost Paul his opportunity to reach Palestine in time for Passover; but he hurried to be there in time for Pentecost (v. 16).
20:4 Sopater of Berea…Trophimus of Asia. Paul’s traveling companions came from the various provinces in which he had ministered. These men were likely the official representatives of their churches, chosen to accompany Paul as he took the offering to Jerusalem (see note on 19:21; cf. 1 Cor. 16:3, 4).
20:5 for us. The first person plural pronoun reveals that Luke rejoined Paul in Philippi (v. 6). Being a Gentile, he was able to remain there to minister after Paul and Silas were forced to leave (16:20, 39, 40). This verse begins the second of the three “we passages” in which Luke accompanied Paul on his travels (see Introduction: Author and Date). Troas. See note on 16:7, 8.
20:6 from Philippi. Paul, along with Luke, and possibly Titus, crossed the Aegean Sea from Philippi to Troas. That crossing, due to unfavorable winds, took 5 days; Paul’s earlier crossing from Troas to Neapolis (Philippi’s port) had taken only two days (16:11). In Troas, they were reunited with the rest of their party. Days of Unleavened Bread. I.e., Passover (Ex. 12:17).
20:7 first day of the week. Sunday, the day the church gathered for worship, because it was the day of Christ’s resurrection. Cf. Matt. 28:1; Mark 16:2, 9; Luke 24:1; John 20:1, 19; 1 Cor. 16:2. The writings of the early church Fathers confirm that the church continued to meet on Sunday after the close of the NT period. Scripture does not require Christians to observe the Saturday Sabbath: 1) the Sabbath was the sign of the Mosaic Covenant (Ex. 31:16, 17; Neh. 9:14; Ezek. 20:12), whereas Christians are under the New Covenant (2 Cor. 3; Heb. 8); 2) there is no NT command to keep the Sabbath; 3) the first command to keep the Sabbath was not until the time of Moses (Ex. 20:8); 4) the Jerusalem Council (chap. 15) did not order Gentile believers to keep the Sabbath; 5) Paul never cautioned Christians about breaking the Sabbath; and 6) the NT explicitly teaches that Sabbath keeping was not a requirement (see notes on Rom. 14:5; Gal. 4:10, 11; Col. 2:16, 17). to break bread. The common meal associated with the communion service (1 Cor. 11:20–22).
20:8 lamps. The fumes given off by these oil-burning lamps help explain why Eutychus fell asleep (v. 9). upper room. See note on 1:13. The early church met in homes (Rom. 16:5; 1 Cor. 16:19; Col. 4:15; Philem. 2); the first church buildings date from the third century.
20:9 young man. The Gr. word suggests he was between 7 and 14 years old. His youth, the fumes from the lamps, and the lateness of the hour (v. 7) gradually overcame his resistance. He dozed off, fell out of the open window, and was killed.
20:10 his life is in him. This does not mean that he had not died, but that his life had been restored. As a physician, Luke knew whether someone had died, as he plainly states (v. 9) was the case with Eutychus.
20:13 Assos. Located 20 mi. S of Troas, across the neck of a small peninsula. on foot. Because the ship had to sail around the peninsula, Paul could have arrived in Assos not long after it did. Paul presumably chose to walk to Assos so he could continue to teach the believers from Troas who accompanied him.
20:14 Mitylene. Chief city of the island of Lesbos, S of Assos.
20:15 Chios. An island off the coast of Asia Minor, S of Lesbos. Chios was the birthplace of the Greek poet Homer. Samos. An island off the coast near Ephesus. The famed mathematician Pythagoras was born on Samos. Trogyllium. A promontory jutting into the Aegean Sea between Samos and Miletus. Whether the ship actually stopped there is unclear, since many Gr. manuscripts do not mention Trogyllium. Miletus. A city in Asia Minor, about 30 mi. S of Ephesus.
20:16 decided to sail past Ephesus. Still trying to reach Jerusalem before Pentecost (50 days after Passover), Paul decided to have the elders (i.e., pastors, overseers) of the Ephesian church meet him in Miletus.
20:19 with many tears. Paul wept because of: 1) those who did not know Christ (cf. Rom. 9:2, 3); 2) struggling, immature believers (2 Cor. 2:4); and 3) the threat of false teachers (v. 29, 30). plotting of the Jews. See 2 Cor. 11:24, 26. Ironically, it was the plot of the Jews at Corinth that allowed the Ephesian elders this opportunity to spend time with Paul (see note on v. 3).
20:20 publicly and from house to house. Paul taught in the synagogue (19:8; see note on 6:9) and the school of Tyrannus (19:10). He reinforced that public teaching with practical instruction of individuals and households.
20:21 repentance. An essential element of the gospel (see notes on 2:38; cf. 26:20; Matt. 4:17; Luke 3:8; 5:32; 24:47).
20:22 bound in the spirit. Paul’s deep sense of duty toward the Master who had redeemed him and called him to service drove him onward despite the threat of danger and hardship (v. 23).
20:23 Holy Spirit testifies. Paul knew he faced persecution in Jerusalem (cf. Rom. 15:31), though he would not know the details until he heard Agabus’ prophecy (21:10, 11).
20:24 my race…the ministry…received from the Lord Jesus. Cf. 2 Tim. 4:7. gospel of the grace of God. An apt description, since salvation is solely by God’s grace (Eph. 2:8, 9; Titus 2:11).
20:25 you all…will see my face no more. Aware that he faced severe opposition in Jerusalem, Paul did not anticipate ever returning to Asia Minor. Though he may have done so after his release from his first Roman imprisonment, he could not at this time have foreseen that possibility. kingdom of God. See note on 1:3.
20:26 innocent of the blood. Cf. Ezek. 33:7–9; James 3:1.
20:27 whole counsel of God. The entire plan and purpose of God for man’s salvation in all its fullness: divine truths of creation, election, redemption, justification, adoption, conversion, sanctification, holy living, and glorification. Paul strongly condemned those who adulterate the truth of Scripture (2 Cor. 2:17; 2 Tim. 4:3, 4; cf. Rev. 22:18, 19).
20:28–30 A timely warning, proven true by later events at Ephesus (1 Tim. 1:3–7, 19, 20; 6:20, 21; Rev. 2:2). False teachers were already plaguing the churches of Galatia (Gal. 1:6) and the Corinthian church (2 Cor. 11:4).
20:28 take heed to yourselves. Paul repeated this call to self-examination to Timothy when his young son in the faith served as pastor of the Ephesian congregation (1 Tim. 4:16; 2 Tim. 2:20, 21). overseers. These are the same as elders and pastors (see note on 1 Tim. 3:1). The word stresses the leaders’ responsibility to watch over and protect their congregations—an appropriate usage in the context of a warning against false teachers. Church rule, which minimizes the biblical authority of elders in favor of a cultural, democratic process, is foreign to the NT (cf. 1 Thess. 5:12, 13; Heb. 13:17). with His own blood. See note on 1 Pet. 1:18. Paul believed so strongly in the unity of God the Father and the Lord Jesus Christ that he could speak of Christ’s death as shedding the blood of God—who has no body (John 4:24; cf. Luke 24:39) and hence no blood.
20:29 savage wolves. Borrowed from Jesus (Matt. 7:15; 10:16), this metaphor stresses the extreme danger false teachers pose to the church.
20:30 from among yourselves. Even more deadly than attacks from outside the church are the defections of those (especially leaders) within the church (1 Tim. 1:20; 2 Tim. 1:15; 2:17; cf. Jude 3, 4, 10–13). perverse things. The Gr. word means “distorted,” or “twisted.” False teachers twist God’s Word for their own evil ends (13:10; 2 Pet. 3:16).
20:31 three years. The total length of Paul’s Ephesian ministry, including the two years he taught in the school of Tyrannus (19:10).
20:32 word of His grace. The Scriptures, the record of God’s gracious dealings with mankind. build you up. The Bible is the source of spiritual growth (1 Thess. 2:13; 2 Tim. 3:16, 17; 1 Pet. 2:2) for all Christians. And since the church is “the pillar and ground of the truth” (1 Tim. 3:15), its leaders must be familiar with that truth. inheritance. See note on 1 Pet. 1:4.
20:33 coveted. Love of money is a hallmark of false teachers (cf. Is. 56:11; Jer. 6:13; 8:10; Mic. 3:11; Titus 1:11; 2 Pet. 2:3), but did not characterize Paul’s ministry. See notes on 1 Tim. 6:3, 5.
20:34 these hands…provided for my necessities. Paul had the right to earn his living from the gospel (1 Cor. 9:3–14) and sometimes accepted support (2 Cor. 11:8, 9; Phil. 4:10–19). Yet, he often worked to support himself so he could “present the gospel of Christ without charge” (1 Cor. 9:18).
20:35 support the weak. Cf. 1 Cor. 4:12; 1 Thess. 2:9; 2 Thess. 3:8, 9. the words of the Lord Jesus. This is the only direct quote from Jesus’ earthly ministry recorded outside the gospels. The Bible does not record all the words or deeds of Jesus (John 21:25).
20:37 fell on Paul’s neck. A common biblical way of expressing extreme emotion and affection (cf. Gen. 33:4; 45:14; 46:29).
Acts 21
21:1 departed. Lit. means “to tear away.” It reiterates the difficulty of Paul’s parting from the Ephesian elders (20:37, 38). straight course…to Cos. The chief city of the island of Cos. Rhodes. An island SE of Cos; also the name of its capital city. Its harbor was home to the great statue known as the Colossus of Rhodes, one of the 7 Wonders of the Ancient World. Patara. A busy port city in the extreme southern portion of Asia Minor. Paul and the others had now rounded the southwestern corner of Asia Minor. Each of the ports they stopped in represented one day’s sailing; the ship did not sail at night.
