27. Exhorting (πротрefáμεvoi). Originally, to turn forward, as in flight. Hence, to impel or urge. The word may apply either to the disciples at Corinth, in which case we must render as A. V., or to Apollos himself, as Rev., encouraged him. I prefer the former. Hackett very sensibly remarks that Apollos did not need encouragement, as he was disposed to go.

Helped (ovveẞáλeTo). The radical sense of the word is to throw together: hence, to contribute; to help; to be useful to. He threw himself into the work along with them. On different senses of the word, see notes on Luke ii. 19; xiv. 31; and compare Acts iv. 15; xvii. 18; xviii. 27; xx. 14.

Through grace. Grace has the article, the special grace of God imparted. Expositors differ as to the connection; some joining through grace with them which had believed, insisting on the Greek order of the words; and others with helped, referring to grace conferred on Apollos. I prefer the latter, principally for the reason urged by Meyer, that "the design of the text is to characterize Apollos and his work, and not those who believed."

28. Mightily (evтóvws). See on Luke xxiii. 10.

Convinced (diaкaтηλéуXEто). Only here in New Testament. See on tell him his fault, Matt. xviii. 15. The compound here is a very strong expression for thorough confutation. Confute (Rev.) is better than convince. Note the prepositions. He confuted them thoroughly (diá), against (kaтá) all their arguments.

CHAPTER XIX.

1. Upper coasts (тà ȧvwτeρixà μépn). Coasts is a bad rendering. Better, as Rev., "the upper country," lit., parts or districts. The reference is to districts like Galatia and Phrygia, lying up from the sea-coast and farther inland than Ephesus. Hence the expedition of Cyrus from the sea-coast toward Central Asia was called Anabasis, a going-up.

Certain disciples. Disciples of John the Baptist, who, like Apollos, had been instructed and baptized by the followers of the Baptist, and had joined the fellowship of the Christians. Some have thought that they had been instructed by Apollos himself; but there is no sufficient evidence of this. "There they were, a small and distinct community about twelve in number, still preparing, after the manner of the Baptist, for the coming of the Lord. Something there was which drew the attention of the apostle immediately on his arrival. They lacked, apparently, some of the tokens of the higher life that pervaded the nascent church; they were devout, rigorous, austere, but were wanting in the joy, the radiancy, the enthusiasm which were conspicuous in others" (Plumptre, "St. Paul in Asia Minor ").

2. Have ye received the Holy Ghost since ye believed? The two verbs are in the aorist tense, and therefore denote instantaneous acts. The A. V. therefore gives an entirely wrong idea, as there is no question about what happened after believing; but the question relates to what occurred when they believed. Hence Rev., rightly, Did ye receive the Holy Ghost when ye believed?

We have not heard. Also the aorist. referring back to the time of their beginning.

We did not hear;

Whether there be any Holy Ghost. But, as Bengel observes, "They could not have followed either Moses or John the Baptist without having heard of the Holy Ghost." The words, therefore, are to be explained, not of their being unaware of the existence of the Holy Ghost, but of his presence and baptism on earth. The word eσTw, there be, is to be taken in the sense of be present, or be given, as in John vii. 39, where it is said, "The Holy Ghost was not yet (ovπw v)," and where the translators rightly render, " was not yet given."

3. Unto what (eis Tí). Rev., more correctly, into. See on Matt. xxviii. 19.

John. The last mention of John the Baptist in the New Testament. "Here, at last, he wholly gives place to Christ" (Bengel).

10. Asia. See on ch. ii. 9.

11. Special (où TàS TUXOÚσas). A peculiar expression. Lit., not usual or common, such as one might fall in with frequently.

12. Body (xpwτòs). Properly, the surface of the body, the skin; but, in medical language, of the body.

Handkerchiefs (σovdápia). See on Luke xix. 20.

Aprons (oxivdia). Only here in New Testament. A Latin word, semicinctia. Lit., something passing half-way round the body: an apron or waistband. Perhaps garments worn by Paul when engaged at his trade.

13. Vagabond (πeρieρxoμévwv). Lit., going about. Rev., strolling.

Exorcists (opισтáv). Only here in New Testament. The kindred verb, adjure, occurs Matt. xxvi. 63, and means, originally, to administer an oath. These Jewish exorcists pretended to the power of casting out evil spirits by magical arts derived from Solomon.

14. Did (πOLOûvtes). The participle denotes a practice.

15. I know--I know (уióσкw-ènioтaμai). There is a purpose in using two different words to denote the demon's recognition of the Divine Master and of the human agent, though it is not easy to convey the difference in a translation. It is the difference between an instinctive perception or recognition of a supreme power and the more intimate knowledge of a human agent. A divine mystery would invest Jesus, which the demon would feel, though he could not penetrate it. His

knowledge of a man would be greater, in his own estimation at least. The difference may be given roughly, thus: "Jesus I recognize, and Paul I am acquainted with."

Overcame them (KATAKUρIEÚσas). The best texts read both (κατακυριεύσας). of them, which would imply that only two of the seven were concerned in the exorcism. Rev., better, mastered, thus giving the force of kúpios, master, in the composition of the verb.

16. Prevailed against (oxvoe). See on Luke xiv. 30;

xvi. 3.

17. Was known (èyéveto yvwotÒv). More correctly, became known.

18. Confessed and shewed (ἐξομολογούμενοι καὶ ἀναγγέλ XOVTES). The two words denote the fullest and most open confession. They openly (e) confessed, and declared thoroughly (ává, from top to bottom) their deeds. See on Matt. iii. 6.

19. Curious arts (τà Tеpíeрya). The word means, literally, overwrought, elaborate, and hence recondite or curious, as magical practices. Only here and 1 Tim. v. 13, in its original sense of those who busy themselves excessively (πepí): busybodies. The article indicates the practices referred to in the context.

Books. Containing magical formulas. Heathen writers often allude to the Ephesian letters. These were symbols, or magical sentences written on slips of parchment, and carried about as amulets. Sometimes they were engraved on seals.

Burned (KaTÉKαlov). Burned them up (Kaτá). The imperfect is graphic, describing them as throwing book after book on the pile.

Counted (ovveýpiσav). Only here in New Testament. See on Luke xiv. 28. The preposition oúv, together, in the compound verb, indicates the reckoning up of the sum-total.

Fifty thousand pieces of silver. If reckoned in Jewish money, about thirty-five thousand dollars; if in Greek drachmæ, as is more probable, about nine thousand three hundred dollars.

23. The way. See on ch. ix. 2.

24. Silversmith (ȧpyvρoкóπos). Lit., a silver-beater.

Shrines. Small models of the temple of Diana, containing an image of the goddess. They were purchased by pilgrims to the temple, just as rosaries and images of the Virgin are bought by pilgrims to Lourdes, or bronze models of Trajan's column or of the Colonne Vendôme by tourists to Rome or Paris.*

(τεχνίταις).

Craftsmen (TEXvírais). In the next verse he mentions the workmen (épyáras), the two words denoting, respectively, the artisans, who performed the more delicate work, and the laborers, who did the rougher work.

25. Wealth (EUπopía). See on ability, ch. xi. 29. Lit., welfare. Wealth is used by the A. V. in the older and more general sense of weal, or well-being generally. Compare the Litany of the English Church: "In all time of our tribulation, in all time of our wealth."

27. Craft (μépos). Lit., part or department of trade.

To be set at nought (eis deλeyμòv érdeîv). Lit., to come into refutation or exposure; hence, disrepute, as Rev. Compare ch. xviii. 28, and see note there. 'Aπeλeyμós, refutation, occurs only here in New Testament.

Diana. Or Artemis. We must distinguish between the Greek Artemis, known to the Romans as Diana, and the Ephesian goddess. The former, according to the legend, was the daughter of Zeus (Jove), and the sister of Apollo. She was

* For descriptions of the temple, see Conybeare and Howson; and Lewin, Life and Epistles of St. Paul; Farrar, Life and Work of St. Paul; and Wood s Ephesus.