Acts 19:22

Act 19:22. Διακονούντων, of those ministering to him) He had at the time many engaged in the business of the Gospel: Act 19:29.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act 19:22 . ἀποστείλας … Τιμ . καὶ Ἔρ ., cf. 1Co 4:17 ; 1Co 16:10-11 , Paley, Horæ Paulinæ , iii., 3, 4; McGiffert, Apostolic Age , p. 297, note. διακ . αὐτῷ : for a few instances of διακονεῖν and cognate words used of ministrations rendered to Paul himself, see Hort, Ecclesia , p. 205, cf. Philem., Act 19:13 . Ἔραστον : here, as in 2Ti 4:20 , the person bearing this name appears as an itinerant companion of St. Paul, and it therefore seems difficult to identify him with the Erastus of Rom 16:23 , who is described as “treasurer” of the city, i.e. , Corinth, since the tenure of such an office seems to presuppose a fixed residence. That the identification was not impossible is maintained by Wendt as against Meyer, but see “Erastus,” Hastings’ B.D. The name, as Meyer remarks, Rom 16:23 , was very common. ἐπέσχε χρόνον : verb, only used by Luke and Paul, and only here in this sense. ἑαυτόν : supplied after the verb; LXX, Gen 8:10 ; Gen 8:12 ; in classical Greek, Xen., Cyr. , v., 4, 38. εἰς pro ἐν , Blass; but see on the other hand, Alford, in loco. As Asia, not Ephesus, is mentioned, the word may well include work outside Ephesus itself.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

So he sent into Macedonia . . . Timotheus and Erastus--as his pioneers, in part to bring "them into remembrance of his ways which were in Christ" (Co1 4:17; Co1 16:10), partly to convey his mind on various matters. After a brief stay he was to return (Co1 16:11). It is very unlikely that this Erastus was "the chamberlain of the city" of Corinth, of that name (Rom 16:23).

he himself stayed in--the province of

Asia for a season--that is, at Ephesus, its chief city. (Asia is mentioned in contrast with Macedonia in the previous clause).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 22. So he sent into Macedonia] He desired Timothy to go as far as Corinth, 1Co 4:18, and after that to return to him at Ephesus, 1Co 16:11; but he himself continued in Asia some time longer; probably to make collections for the poor saints in Jerusalem. Erastus, mentioned here for the first time, appears to have been the chamberlain, οικονομος, either of Ephesus or Corinth; see Ro 16:23. He was one of St. Paul's companions, and is mentioned as being left by the apostle at Corinth, 2Ti 4:20.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(22) Timotheus and Erastus.—Light is thrown on the mission of the former by 1Co_4:17. He was sent on in advance to warn and exhort, and so to save the Apostle from the necessity of using severity when he himself arrived. St. Paul exhorts the Corinthians (1Co_16:10) to receive him with respect, so that he might not feel that his youth detracted from his authority. He was to return to St. Paul, and was accordingly with him when he wrote the Second Epistle to the Corinthians (2Co_1:1). Erastus may fairly be identified with the chamberlain or steward of Corinth of Rom_16:23, and was chosen probably as the companion of Timotheus because his office would carry weight with it. Sosthenes, who was with St. Paul when he wrote the First Epistle to the Corinthians (1Co_1:1), had probably been staying some time at Ephesus, and as having been ruler of the synagogue, was naturally coupled by the Apostle with himself, as a mark of respect and confidence.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

22. So he sent into Macedonia] No doubt, that the contributions of the churches might be in readiness, and that there should be no gatherings when Paul himself came, as he says to the Corinthians (1Co_16:2).

two of them that ministered unto him] The verb is that from which the noun “deacon” is derived, and at first the chief duties of these ministers were in regard of the alms of the churches.

Timotheus and Erastus] The former had laboured in Macedonia and in Greece when St Paul was there before; the latter is mentioned (2Ti_4:20) as having stayed at Corinth, at the later period when the second Epistle to Timothy was written. He can hardly be the same person as Erastus the chamberlain of the city of Corinth spoken of in Rom_16:23.

but he himself stayed in Asia for a season] We may perhaps infer from this that St Paul did not remain constantly at Ephesus, at all events when the congregation there became firmly established, out making that city his head-quarters, went but into other districts of the province of proconsular Asia.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Moreover, ye see and hear,.... Demetrius appeals to their senses of seeing and hearing; they saw what was done in their own city, and they had heard how things were elsewhere; they might believe what they saw with their eyes, and they had reason to depend upon the report which was brought to their ears:

that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people; by "all Asia" is meant Ionia, that part of Asia, of which Ephesus was the metropolis; from whence great multitudes came to Ephesus, and heard Paul in the school of Tyrannus, Act 19:10 so that not only many in the city of Ephesus, but even in almost every city and town of Asia, had heard and received the Gospel preached by Paul; of whom Demetrius speaks very contemptibly, as if he was a worthless vagabond fellow, who had the art of persuading and deluding people; he prevailed upon them to believe in Christ whom he preached, and turned away much people from the worshipping of idols, to the living God:

saying, that they be no gods which are made with hands; such as was their Diana, and the images of her, which these workmen made; and consequently if his doctrine prevailed, as it had much already, their trade would be worth nothing, and their livelihood be lost, which was the grand thing they had in view; for one would think they could never believe themselves, that the images they made were really gods; but whether they did or not, certain it is, that the apostle's doctrine was true, that such could not be gods, and which agrees both with reason and revelation.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

22 So he sent into Macedonia two of them that ministered unto him, Timotheus and Erastus; but he himself stayed in Asia for a season.

Ver. 22. In Asia] i.e. At Ephesus, the chief city of Asia the Less. {See Trapp on "Act 19:10"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Timotheus - Timothy. He was a proper person to send there to visit the churches, as he had been there before with Paul, when they were established, Act 16:3; Act 17:14.

And Erastus - Erastus was chamberlain of Corinth (Rom 16:23), or, more properly, the treasurer of the city (see the notes on that place), and he was, therefore, a very proper person to be sent with Timothy for the purpose of making the collection for the poor at Jerusalem. Paul had wisdom enough to employ a man accustomed to monied transactions in making a collection. On this collection his heart was intent, and he afterward went up with it to Jerusalem. See 2Co 8:9, and notes on Rom 15:25-26.

Stayed in Asia - At Ephesus.

For a season - How long is uncertain. He waited for a convenient opportunity to follow them, probably intending to do it as soon as they had fully prepared the way for the collection. See Paley’s Horae Paulinae, p. 1, chapter 2.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Ministered unto him; this great apostle had not any to minister unto him out of state, but out of necessity, being he could not himself attend to all the offices of the church. These were employed by Paul, not so much to procure any accommodation for himself by the way, as to further a collection for the poor brethren at Jerusalem, 2Co 9:3,4.

Erastus: there seems to have been two of this name mentioned in Scripture: the one, Rom 16:23, and the other, 2Ti 4:20; the latter is here spoken of.

In Asia; in Ephesus, which was in Asia, where Paul now was.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

22. Sent… two—To prepare his way in the Churches for his visit, he sends, about the Passover of his third year in Ephesus, two harbingers, Timothy and Erastus, purposing, on account of the great and effectual door opened in Ephesus, to remain himself fifty weeks longer, namely, until the ensuing Pentecost. For his own account of these facts see 1Co_16:5-10, written to the Corinthians from Ephesus during this interval of fifty weeks. Erastus was probably the chamberlain of Corinth, whither he is now going, and is subsequently honourably saluted in Paul’s second letter to Timothy. (Rom_16:23; 2Ti_4:6.)

From Ephesus at this time was sent PAUL’S THIRD LETTER, THE FIRST EPISTLE TO THE CORINTHIANS. (A.D. 57.)

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And having sent for so he sent, A.V.; Timothy for Timotheus, A.V.; he for but he, A.V.; while for season, A.V. Two of them, etc. Erastus is here mentioned for the first time. If he is the same person who is mentioned in Rom_16:23; 2Ti_4:20, it is probable that he was one of St. Paul"s Corinthian converts who had gone with him from Corinth to Jerusalem and Antioch, and had accompanied him through Phrygia and Galatia to Ephesus. Silos, who had been Timothy"s companion on the former visit to Macedonia, seems to have left St. Paul, possibly at Jerusalem, from whence he originally came, (Act_15:22, Act_15:32, Act_15:34) and to have attached himself to Peter. (1Pe_5:12) Perhaps he was especially connected with the mission to Pontus, Galatia, Cappadocia, etc., as it appears from the passage just quoted that he was "a faithful brother unto them," A.V.; "or our faithful brother," R.V. He himself stayed, etc. This phrase is in singular harmony with 1Co_16:8, which seems clearly to have been written after Timothy"s departure for Macedonia and before his arrival at Corinth, since Timothy is not mentioned either in the superscription or among the salutations, (1Co_1:1 1Co_16:19, 1Co_16:20) and his coming to Corinth is spoken of as doubtful, though probable, in 1Co_16:10. Both passages imply a prolongation of Paul"s stay at Ephesus beyond his original intention. The special reason for this prolongation of his sojourn at Ephesus, and which is alluded to in 1 Car 16:9, is thought to be the Artemisian or Ephesian games, which were celebrated at Ephesus in May and therefore just at this time and which brought a vast concourse of Ionians to Ephesus. It was at this time, doubtless, that the principal sale of "silver shrines of Diana" took place, and therefore it was natural that Demetrius and his fellow-craftsmen should be very angry when they found their usual gains were cut short by the multitude of converts all over Proconsular Asia. We learn from 1Co_16:7 that Stephanas and Fortunatus and Achaicus had arrived at Ephesus from Corinth. It is likely that their presence, together with that of Tychicus and Trophimus, two Asiatic converts, enabled St. Paul to dispense with the services of Time thy and Erastus for a time.

Epescen, understand seauton, kept himself back, i.e. stayed; cronon, a while, an indefinite phrase, but indicating a short time. Herodotus has ejpiscontev (8. 113), ejpiscwgon cronon (1. 132), and ejpiscwnon (9. 49).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

22. At this time he tarries in Ephesus till after the Passover, April 14, and writes the first Corinthian Epistle, sending on Timothy and Erastus to Macedonia to visit and preach to the churches, both north and south.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

See notes on verse 21

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

22. ἀποστείλας δὲ εἰς τὴν Μακεδονίαν, so having sent unto Macedonia. No doubt to make arrangements that the contributions of the Churches might be in readiness, and that there should be no gatherings when Paul himself came, as he says to the Corinthians (1Co 16:2).

διακονούντων, of them that ministered unto him. The chief duty of such διάκονοι was in collecting and dispensing the alms of the brethren. On the former of these duties Timothy and Erastus were most likely now engaged.

Τιμόθεον καὶ Ἔραστον, Timothy and Erastus. The former had laboured in Macedonia and in Greece when St Paul was there before; the latter is mentioned (2Ti 4:20) as having stayed at Corinth, in that later period when the second Epistle to Timothy was written. He can hardly be the same person as Erastus the chamberlain of the city of Corinth spoken of in Rom 16:23.

αὐτὸς ἐπέσχεν χρόνον εἰς τὴν Ἀσίαν, he himself stayed in Asia for a season. For the phrase, in which ἑαυτόν must be supplied after the verb, cf. LXX. Gen 8:10, καὶ ἐπισχὼν ἔτι ἡμέρας ἑπτὰ ἑτέρας. We may perhaps infer from the mention of Asia rather than Ephesus that St Paul did not remain constantly at Ephesus, at all events when the congregation there became firmly established, but making that city his head-quarters, went out into other districts of the province of proconsular Asia.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

22.] He intended himself to follow after Pentecost, 1Co 16:8. This mission of Timothy is alluded to 1Co 4:17 (see ib. 1:1); 16:10. The object of it was to bring these churches in Macedonia and Achaia into remembrance of the ways and teaching of Paul. It occurred shortly before the writing of 1 Cor. He was (1Co 16:11) soon to return:—but considerable uncertainty hangs over this journey. We find him again with Paul in Macedonia, 2Co 1:1: but apparently he had not reached Corinth. See 1Co_16 l.c.; and 2Co 12:18, where he would probably have been mentioned, had he done so.

On the difficult question respecting a journey of Paul himself to Corinth during this period, see notes, 2Co 12:14; 2Co 13:1,—and Prolegg. to 1 Cor. § v.

Ἔραστον] This Erastus can hardly be identical with the Erastus of Rom 16:23, who must have been resident at Corinth: see there: and therefore hardly either with the Erastus of 2Ti 4:20; see note there.

εἰς τ. Ἀσίαν] i.e. in (but beware of imagining εἰς to be ‘put for’ ἐν, here or any where. It gives the direction of the tarrying, as in the expressions ἐς δόμους μένειν, Soph. Ag. 80, and διεκαρτέρουν εἰς τὴν πατρίδα, Lycurg. cont. Leocr., p. 158. It is far better to take it thus, with Meyer, than with Winer, Gr., edn. 6, § 50.4. b, as importing ‘in favour of,’ ‘for the benefit of’) Ephesus: Asia is named by way of contrast with Macedonia, just before mentioned. This is evident by the following event taking place at Ephesus.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.