--- title: "Commentary Critical and Explanatory on the Whole Bible" author: "Robert Jamieson, A. R. Fausset and David Brown" languages: [en] shelf: "Commentaries" section: 674 of 927 url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/674/ cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 674. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/674/" --- # Commentary Critical and Explanatory on the Whole Bible *Robert Jamieson, A. R. Fausset and David Brown* The Victorian standard commentary, critical and practical, from Genesis to Revelation. ## 674. Acts · 14 of 23 Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/674/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/674/#p-N [¶0] 23. And after he had spent some time there--but probably not long. [¶1] he departed--little thinking, probably, he was never more to return to Antioch. [¶2] went over all ... Galatia and Phrygia in order--visiting the several churches in succession. See on [Ac 16:6]. Galatia is mentioned first here, as he would come to it first from Antioch. It was on this visitation that he ordained the weekly collection ([1Co 16:1], 2), which has been since adopted generally, and converted into a public usage throughout Christendom. Timotheus and Erastus, Gaius and Aristarchus, appear to have accompanied him on this journey ([Ac 19:22], ; [2Co 1:1]), and from Second Corinthians we may presume, Titus also. The details of this visit, as of the former ([Ac 16:6]), are not given. ### Ac 18:24-28. Episode Concerning Apollos at Ephesus and in Achaia [¶4] This is one of the most interesting and suggestive incidental narratives in this precious history. [¶5] 24-25. a ... Jew named Apollos--a contraction from Apollonius. [¶6] born at Alexandria--the celebrated city of Egypt on the southeastern shore of the Mediterranean, called after its founder, Alexander the Great. Nowhere was there such a fusion of Greek, Jewish, and Oriental peculiarities, and an intelligent Jew educated in that city could hardly fail to manifest all these elements in his mental character. [¶7] eloquent--turning his Alexandrian culture to high account. [¶8] and mighty in the scriptures--his eloquence enabling him to express clearly and enforce skilfully what, as a Jew, he had gathered from a diligent study of the Old Testament Scriptures. [¶9] came to Ephesus--on what errand is not known. [¶10] 26. speak boldly in the synagogue, whom when Aquila and Priscilla heard--joying to observe the extent of Scripture knowledge and evangelical truth which he displayed, and the fervency, courage, and eloquence with which he preached the truth. [¶11] they took him unto them--privately. [¶12] and expounded unto him the way of God more perfectly--opening up those truths, to him as yet unknown, on which the Spirit had shed such glorious light. (In what appears to be the true reading of this verse, Priscilla is put before Aquila, as in [Ac 18:18] [see on Ac 18:18]; she being probably the more intelligent and devoted of the two). One cannot but observe how providential it was that this couple should have been left at Ephesus when Paul sailed thence for Syria; and no doubt it was chiefly to pave the way for the better understanding of this episode that the fact is expressly mentioned by the historian in [Ac 18:19]. We see here also an example of not only lay agency (as it is called), but female agency of the highest kind and with the most admirable fruit. Nor can one help admiring the humility and teachableness of so gifted a teacher in sitting at the feet of a Christian woman and her husband. [¶13] 27-28. And when he was disposed--"minded," "resolved." [¶14] to pass into Achaia--of which Corinth, on the opposite coast (see on [Ac 18:1]), was the capital; there to proclaim that Gospel which he now more fully comprehended. [¶15] the brethren--We had not before heard of such gathered at Ephesus. But the desire of the Jews to whom Paul preached to retain him among them for some time ([Ac 18:20]), and his promise to return to them ([Ac 18:21]), seem to indicate some drawing towards the Gospel, which, no doubt, the zealous private labors of Priscilla and Aquila would ripen into discipleship. [¶16] wrote, exhorting the disciples to receive him--a beautiful specimen of "letters of recommendation" (as [Ac 15:23], , and see [2Co 3:1]); by which, as well as by interchange of deputations, &c., the early churches maintained active Christian fellowship with each other. [¶17] when he was come, helped them much--was a great acquisition to the Achaian brethren. [¶18] which believed through grace--one of those incidental expressions which show that faith's being a production of God's grace in the heart was so current and recognized a truth that it was taken for granted, as a necessary consequence of the general system of grace, rather than expressly insisted on. (It is against the natural order of the words to read them, as Bengel, Meyer, and others, do, "helped through grace those who believed"). ### Chapter 19 ### Ac 19:1-41. Signal Success of Paul at Ephesus [¶21] 1-3. while Apollos was at Corinth--where his ministry was so powerful that a formidable party in the Church of that city gloried in his type of preaching in preference to Paul's ([1Co 1:12]; ), no doubt from the marked infusion of Greek philosophic culture which distinguished it, and which the apostle studiously avoided ([1Co 2:1-5]). [¶22] Paul having passed through the upper coasts--"parts," the interior of Asia Minor, which, with reference to the seacoast, was elevated. [¶23] came to Ephesus--thus fulfilling his promise ([Ac 18:21]). [¶24] finding certain disciples--in the same stage of Christian knowledge as Apollos at first, newly arrived, probably, and having had no communication as yet with the church at Ephesus. [¶25] 4. Then said Paul, John ... baptized with the baptism of repentance--water unto repentance. [¶26] saying unto the people, that they should believe on him which should come after him--that is, who should baptize with the Holy Ghost. The point of contrast is not between John and Christ personally, but between the water baptism of John unto repentance, and the promised baptism of the Spirit from the hands of his coming Master unto new life. As to all the facts, or at least the significancy, of this baptism, which made the whole life and work of Christ another thing from what it was conceived to be before it was vouchsafed, these simple disciples were unenlightened. [¶27] 5-7. When they heard this--not the mere words reported in [Ac 19:4], but the subject expounded according to the tenor of those words. [¶28] they were baptized--not however by Paul himself ([1Co 1:14]). [¶29] in the name of the Lord Jesus--into the whole fulness of the new economy, as now opened up to their believing minds. [¶30] 8-10. he went into the synagogue and spake boldly for ... three months, &c.--See on [Ac 17:2], . [¶31] 11-12. God wrought special--no ordinary [¶32] miracles by the hands of Paul--implying that he had not been accustomed to work such. [¶33] 13. vagabond Jews--simply, "wandering Jews," who went from place to place practicing exorcism, or the art of conjuring evil spirits to depart out of the possessed. That such a power did exist, for some time at least, seems implied in [Mt 12:27]. But no doubt this would breed imposture; and the present case is very different from that referred to in [Lu 9:49], . [¶34] We adjure you by Jesus whom Paul preacheth--a striking testimony to the power of Christ's name in Paul's mouth. [¶35] 14-17. seven sons of ... Sceva ... chief of the priests--head, possibly, of one of the twenty-four courts. [¶36] 18-20. many that believed came and confessed ... their deeds--the dupes of magicians, &c., acknowledging how shamefully they had been deluded, and how deeply they had allowed themselves to be implicated in such practices. [¶37] 21-22. After these things were ended--completed, implying something like a natural finish to his long period of labor at Ephesus. [¶38] Paul purposed ... when he had passed through Macedonia and Achaia, to go to Jerusalem ... After I have been there, I must also see Rome--Mark here the vastness of the apostle's missionary plans. They were all fulfilled, though he "saw Rome" only as a prisoner. [¶39] 23. the same time--of Paul's proposed departure. [¶40] about that--"the" [¶41] way--So the new religion seemed then to be designated ([Ac 9:2]; ; ). [¶42] 24-26. silver shrines for--"of" [¶43] Diana--small models of the Ephesian temple and of the shrine or chapel of the goddess, or of the shrine and statue alone, which were purchased by visitors as memorials of what they had seen, and were carried about and deposited in houses as a charm. (The models of the chapel of our Lady of Loretto, and such like, which the Church of Rome systematically encourages, are such a palpable imitation of this heathen practice that it is no wonder it should be regarded by impartial judges as Christianity paganized). [¶44] gain to the craftsmen--the master-artificers.