Acts 19

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 32 2 8 0 0 19. The Third Missionary Journey, part 2) 19:1 41) ) ) Outline (continued)) 19:1 41 B. At Ephesus ) 19:1 7 1. John s Baptism ) 19:8 12 2. Paul s Ministry ) 19:13 20 3. Jesus Name ) 19:21 22 4.

Paul s Plan ) 19:23 41 5. Demetrius s Grievance ) 19:23 27 a. Grievance ) 19:28 31 b. Uproar ) 19:32 34 c. Confusion ) 19:35 41 d. Speech ) ) ) ) B.

At Ephesus) 19:1 41) 19 1 While Apollos was in Corinth, Paul passed through the interior regions and came to Ephesus. There he found some disciples 2 and asked them, Did you receive the Holy Spirit when you believed? They replied, No, we have not even heard that there is a Holy Spirit. 3 Paul asked, How then were you baptized? And they answered, With the baptism of John. 4 Paul said, John baptized the people with a baptism of repentance and told them to believe in the one coming after him, namely, Jesus. 5 When they heard this, they were baptized in the name of the Lord Jesus. 6 As Paul placed his hands on them, the Holy Spirit came on them. They began to speak in tongues and prophesy. 7 In all, they were twelve in number.) 8 Paul entered the synagogue and for three months reasoned persuasively and spoke boldly about the kingdom of God. 9 But as some of them became hardened and disobedient, they spoke evil of the Way in the presence of the multitude. So Paul withdrew and took the disciples with him.

Daily he held discussions in the school of Tyrannus. 10 And this lasted for two years, so that all who lived in the province of Asia, both Jews and Greeks, heard the word of the Lord.) 11 God performed extraordinary miracles through Paul, 12 so that even the handkerchiefs and aprons that had touched Paul s skin were taken to the sick; their diseases left them and the evil spirits departed.) 13 Some of the Jews who drove out evil spirits went about attempting to use the name of Jesus on those who were demon-possessed. They were saying, I adjure you by the name of Jesus, whom Paul preaches, to come out. 14 Seven sons of Sceva, a Jewish high priest, were doing this. 15 But the evil spirit said to them, I know Jesus, and I know about Paul, but who are you? 16 And the demon-possessed man jumped on them. He subdued and so overpowered them all that they fled from that house naked and wounded. 17 This became known to all the Jews and Greeks living in Ephesus. They were all terrified and they began to hold the name of the Lord Jesus in high honor.) 18 Many of those who had believed were coming to confess and report their evil deeds. 19 A number of those who practiced magic brought together their scrolls and burned them publicly. When they calculated their value, it came to fifty thousand drachmas. 20 So the word of the Lord grew in power and might.) 21 After these things happened, Paul decided in the Spirit to go to Jerusalem by way of Macedonia and Achaia. He said, After I have been there, I must visit Rome, too. 22 He sent two of his assistants, Timothy and Erastus, to Macedonia.

Paul himself remained in Asia for a while.) 23 At this time, concerning the Way a great disturbance arose. 24 For a silversmith named Demetrius, making silver shrines for Artemis, was bringing no little profit for the artisans. 25 He gathered them together with workmen of similar trades and said: Men, you know that our prosperity depends on this business. 26 And you see and hear that not only in Ephesus but in nearly the whole province of Asia, this fellow Paul has persuaded and turned away a great number of people. He tells them that gods made with hands are no gods at all. 27 Not only do we run the risk of our trade falling into disrepute, but the temple of the great goddess Artemis will be regarded as nothing; and all who worship her in Asia and the whole world will suffer the loss of her magnificence. ) 28 When they heard this, the artisans became angry and began to shout, Great is Artemis of the Ephesians! 29 The whole city was filled with confusion. The people rushed together into the theater after they had seized both Gaius and Aristarchus, who were Paul s traveling companions from Macedonia. 30 The disciples did not allow Paul to appear before the crowd, even though he wanted to do so. 31 Even some of the deputies of the province of Asia who were friendly to Paul sent a message to him urging him not to venture into the theater. 32 Then some people were shouting one thing or another, for the assembly was in confusion. Most people did not even know why they had assembled there. 33 Some of the crowd advised Alexander to speak, for the Jews pushed him forward. Alexander motioned with his hand and desired to make a defense before the assembly. 34 But when they realized that he was a Jew, for about two hours they all shouted with one voice: Great is Artemis of the Ephesians. ) 35 The town clerk calmed the crowd and said: Men of Ephesus, who does not know that the city of the Ephesians is the guardian of the temple of the great Artemis and of the image that fell down from heaven? 36 Therefore, since these things are undeniable, you must be calm and not do anything that is rash. 37 For you have brought these men here, though they have neither robbed temples nor blasphemed our goddess. 38 If, then, Demetrius and the artisans with him have a complaint against anyone, the courts are in session and the proconsuls are available. Let them bring charges against each other. 39 But if there is anything further that you want to know, it should be settled in a legal assembly. 40 For indeed, we are running the risk of being accused of rioting concerning today s events.

And there is no reason for it, because we will be unable to account for this uproar. 41 Having said this, he dismissed the assembly.) ) 1. John s Baptism) 19:1 7) 1 1 2 8 0 “tw://bible.?id=42.3.1-42.3.3|AUTODETECT|” In these verses, Luke presents an extremely brief report on Paul s meeting with twelve disciples in Ephesus. Because of this brevity, Luke places the expositor in a quandary. To illustrate, in his Gospel Luke relates that John the Baptist began his ministry in the fifteenth year of the reign of Tiberius Caesar 7 1 -1 9 0 “tw://bible.?id=42.3.1-42.3.3|AUTODETECT|” Luke 3:1 3) 1 1 -1 9 0 “tw://bible.?id=40.14.3-40.14.12|AUTODETECT|” ). A probable date is a.d. 25 26. And within a brief period of time, John the Baptist was arrested and later beheaded by Herod Antipas 7 1 -1 9 0 “tw://bible.?id=40.14.3-40.14.12|AUTODETECT|” Matt. 14:3 12) 1 1 -1 9 0 0 ). His ministry and influence had ended. But in Acts Luke reveals that, nearly three decades after John s death, some people who were baptized with John s baptism reside not in Judea but in Ephesus. Luke calls them disciples.) 1 7 2 8 0 0 But what is the significance of the word disciples in respect to the Christian faith? And what is meant by being baptized with the baptism of John ? Is the second baptism of the disciples unique? These are perplexing questions in this particular passage.) 1. While Apollos was in Corinth, Paul passed through the interior regions and came to Ephesus. There he found some disciples 2. and asked them, Did you receive the Holy Spirit when you believed?

They replied, No, we have not even heard that there is a Holy Spirit. 3. Paul asked, How then were you baptized? And they answered, With the baptism of John. ) a. Ephesus. Even though Luke introduces Apollos in the preceding chapter (18) and mentions his name in this chapter (19), he nowhere reveals that Paul and Apollos met each other. Luke only states that while Apollos was in Corinth, Paul traveled from Pisidian Antioch through the interior (according to the Greek text, the higher) regions of Asia Minor and arrived at Ephesus.) Paul had promised the Jews in Ephesus that he would return to them, the Lord willing, and give them further instruction (refer to 18:19 21).

Although on an earlier occasion the Holy Spirit had prevented him from entering the province of Asia (16:6), Paul considered Ephesus crucial to the spread of the gospel.) Situated south of the Ca�ster River and three miles inland from the Aegean Sea, Ephesus was a crossroad for the coastal highway that went from north to south and the highway that stretched east to Laodicea and to the region of Phrygia (Pisidian Antioch). In earlier centuries, Ephesus, where the traffic of the sea met the traffic of the land, had been the leading commercial center in the province of Asia. But in Paul s day, the harbor of Ephesus was so clogged with silt that ships had difficulty docking there and were forced to go elsewhere.) Although its silted harbor caused the city s inevitable decline in commercial influence, Ephesus had nonetheless surpassed Pergamum in significance when the Romans made it the provincial capital of Asia (western Turkey) toward the end of the first century b.c. In the middle of the first century a.d. the city may have had more than two hundred thousand inhabitants; archaeological excavations have unearthed the ancient theater, which seated an estimated twenty-four thousand people. Of greater significance was the temple of the goddess Artemis. The temple, which was the largest known building of that time and ranked among the seven wonders of the ancient world, drew crowds of worshipers to Ephesus.

And here a flourishing business had been developed by silversmiths who fashioned silver shrines and images of Artemis.) b. Disciples. When Paul arrived in Ephesus, he undoubtedly met Priscilla and Aquila, who informed him about the work of Apollos in the local synagogue. Soon afterward, Paul met a group of twelve men whom Luke describes as disciples. The word disciples, which Luke in Acts uses to describe Christian believers, is usually a synonym for followers of Christ. Paul seemed to give these people the benefit of the doubt, because he used the verb to believe, with the implication that they believed in Christ.

He asked, Did you receive the Holy Spirit when you believed? ) 1 1 2 8 0 “tw://bible.?id=42.1.15|AUTODETECT|” But these disciples answered Paul: We have not even heard that there is a Holy Spirit. This statement in itself seems inconceivable, because the Old Testament teaches the doctrine of the Spirit. And the evidence of the Spirit s presence was obvious in John s life 7 1 -1 9 0 “tw://bible.?id=42.1.15|AUTODETECT|” Luke 1:15) 1 1 -1 9 0 0 ). The scribe of the Western text faced this problem and made the disciples say: We have not even heard whether people are receiving the Holy Spirit. ��1�� But translators hesitate to adopt this reading, for the usual inclination of scribes is to revise the text and make it easier for the reader to understand. The harder reading, therefore, prevails: that there is a Holy Spirit. ) 1 3 2 8 0 0 The fact that the disciples in Ephesus show ignorance of the Spirit s presence raises questions, because a Christian without the Spirit is a contradiction in terms. Faith (or, belief) without the Spirit is nothing more than nodding consent. Moreover, were these men followers of Christ? Had they been baptized in the name of Jesus? The New Testament teaches that anyone who has not received Christian baptism does not belong to the community at all. ��2��) Paul wanted to know more about the spiritual base of these disciples and asked, How then were you baptized? The disciples simply replied, With the baptism of John.

Their answer may indicate that they were indeed disciples of John the Baptist, had been baptized by their teacher or one of his followers, and had moved from Judea to Ephesus. Writes C. K. Barrett, There is good, though hardly overwhelming, reason to think that groups of John s disciples did persist after their master s death, and even after the death and resurrection of Jesus. ��3��) Notice the difference between Apollos and these disciples: Apollos knew only the baptism of John but taught accurately about Jesus with a thorough knowledge of the Scriptures (18:24 25); the disciples had John s baptism but lacked knowledge of the Holy Spirit. Although they were learning about Jesus, the men remained closely associated with John the Baptist. They missed the joyful assurance of the Spirit in their lives, had no living relationship with Christ, and were told that John s baptism was inadequate.

They were in a phase that was introductory to the Christian faith. And because they were in this phase, Luke and Paul guardedly used the terms disciples (learners) and believe (consent).��4��) 1 1 2 8 0 “tw://bible.?id=43.3.30|AUTODETECT|” As Priscilla and Aquila taught Apollos about the gospel of Christ and strengthened him, so Paul led these followers of John to a saving knowledge of Jesus. Thus Paul affirmed the words that the Baptist spoke about the Christ in comparison to himself: He must increase; I must decrease 7 1 -1 9 0 “tw://bible.?id=43.3.30|AUTODETECT|” John 3:30) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 4. Paul said, John baptized the people with a baptism of repentance and told them to believe in the one coming after him, namely, Jesus. ) 1 1 2 8 0 “tw://bible.?id=40.3.11|AUTODETECT|” The disciples reveal that they are not true to the teachings of John the Baptist, who made it known that he was the forerunner of the Messiah. They should have listened to the words of John and accepted Jesus as their Messiah. For that reason, Paul refers them to the ministry and the teachings of the Baptist 7 1 -1 9 0 “tw://bible.?id=40.3.11|AUTODETECT|” Matt. 3:11) 1 1 -1 9 0 “tw://bible.?id=44.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.1.5|AUTODETECT|” Acts 1:5) 1 1 -1 9 0 “tw://bible.?id=44.10.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.10.37|AUTODETECT|” 10:37) 1 1 -1 9 0 “tw://bible.?id=44.13.24-44.13.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.13.24-44.13.25|AUTODETECT|” 13:24 25) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=41.1.4|AUTODETECT|” a. A baptism of repentance. To provide a smooth translation in English, I have added the direct object the people. The Greek at this point is condensed: John baptized a baptism of repentance. Actually, the word baptized has the connotation preached 7 1 -1 9 0 “tw://bible.?id=41.1.4|AUTODETECT|” Mark 1:4) 1 1 -1 9 0 “tw://bible.?id=40.3.11|AUTODETECT|” ). John called the people to repentance, and when they repented, he baptized them as a sign of spiritual cleansing. But John s preaching was preparatory to the coming of the Messiah, because not John but Jesus could cleanse the people from sin. In his preaching John pointed to the one coming after him who would baptize the people with the Holy Spirit 7 1 -1 9 0 “tw://bible.?id=40.3.11|AUTODETECT|” Matt. 3:11) 1 1 -1 9 0 “tw://bible.?id=41.1.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.1.8|AUTODETECT|” Mark 1:8) 1 1 -1 9 0 “tw://bible.?id=42.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.3.16|AUTODETECT|” Luke 3:16) 1 1 -1 9 0 0 ).) 1 46 2 8 0 0 b. Believe in the one coming after him. Paul instructs the men who had John s baptism not by telling them about the Holy Spirit but by acquainting them with Jesus, the one who came after John. His objective is that they come to faith in Jesus. By achieving this goal, Paul causes the ministry of the Baptist to yield effectively to Christ. And this was exactly the purpose of the Baptist s ministry.

After this reference, John s name appears no more in Acts.) 5. When they heard this, they were baptized in the name of the Lord Jesus.) Paul leads these disciples to Jesus Christ, in whom they put their trust. He points out to them the difference between the preparatory work of John and the mediatorial work of Jesus. The preaching and baptism of John demand repentance from sin. Obedience to the message of the gospel and a desire for baptism in the name of Jesus presume true faith in Christ. As the men listen to Paul s instruction, they hear and understand the message of the gospel.

In faith they accept the word of salvation and ask for baptism in Jesus name.) Was rebaptism necessary for these disciples? The New Testament is not explicit on this point; for example, Luke fails to report whether Apollos, who knew only John s baptism, was rebaptized (18:25). John Calvin, therefore, interprets the baptism of the disciples in Ephesus as the coming of the Holy Spirit upon them (v. 6). Says he, I do deny that the baptism of water was repeated. ��5�� But the sequence in the narrative is that these men are baptized and then receive the laying on of hands, which is followed by the outpouring of the Holy Spirit. Other interpreters see John s baptism as an introduction to baptism in the name of Jesus.��6�� For instance, many of the three thousand Jews who repented and were baptized at Pentecost (2:41) presumably had already received the baptism of John in the Jordan. The baptism of John points toward Christ, but the baptism in the name of Jesus looks back to Christ s accomplished work.) In striking poetic form, Dora Greenwell has captured the thought of the forgiven sinner who looks to Christ and sings:) I am not skilled to understand) What God has willed,) what God has planned;) I only know at his right hand) Stands one who is my Saviour.) 6.

As Paul placed his hand on them, the Holy Spirit came on them. They began to speak in tongues and prophesy. 7. In all, they were twelve in number.) John preached about repentance and forgiveness but was unable to cleanse people from their sins. By contrast, Jesus forgives sinners and completely restores them. John told his audience about the baptism of the Holy Spirit but could not give anyone the gift of the Spirit. Jesus, however, promised the outpouring of the Holy Spirit, who at the proper time came upon the Jews in Jerusalem, the Samaritans in Samaria, and the Gentiles in Caesarea.) For the fourth time the Spirit is poured out on a group of people.

Jews in Jerusalem, Samaritans, and Gentiles in Caesarea had had the Spirit poured out upon them; now the disciples in Ephesus receive the Spirit. The text further states that Paul places his hands on the disciples. In only three places in Acts do we read that the laying on of hands is accompanied by the outpouring of the Spirit: in 8:17, on the Samaritans; in 9:17, on Paul; and here, on John s disciples. In other instances the symbolic act of laying on of hands takes place in ordination ceremonies.��7��) The coming of the Holy Spirit on the disciples in Ephesus compares with the experiences of the apostles in Jerusalem (2:11) and the Gentiles in Caesarea (10:44 46). The disciples in Ephesus begin to speak in tongues and to prophesy. In Jerusalem, the apostles spoke in other (that is, known) languages and declared the wonders God had done; in Caesarea, the Gentiles expressed themselves in tongues and praised God; and in Ephesus, the disciples articulated in tongues and prophesied.

The word prophesy in these contexts conveys the idea of glorifying the name of God and witnessing for Jesus.) Note that Luke provides no explanation whether the converts in Caesarea and in Ephesus uttered known languages or ecstatic speech. In both instances (10:46; 19:6), there is no indication whether interpreters were needed to explain the words of the speakers. Because the evidence in Acts is inconclusive, a wise course of action is to refrain from being dogmatic on this point.) Luke adds the information that twelve men in this group were baptized and received the Holy Spirit. The reception of the Holy Spirit was the ultimate proof that they were Christians.��8�� The number twelve in this text should not be taken symbolically or be compared with the twelve disciples of Jesus. That would be reading into the text something which it does not intend to teach.) Why was the Holy Spirit poured out on these twelve men in Ephesus? In keeping with Jesus promise (1:8), the Spirit descended upon the Jews, the Samaritans, and the Gentiles.

After the Spirit was poured out on the members of Cornelius s household (i.e., on Gentiles [ to the ends of the earth, 1:8]), the promise seems to have been fulfilled. How, then, do we account for the incident in Ephesus?��9��) A possible answer is to consider the extension of the church in Jerusalem, Samaria, and Caesarea as a first phase of mission work among Jews, Samaritans, and Gentiles. A second phase relates to the work of evangelizing persons who have an inadequate knowledge of Christ but are subsequently instructed in the truth of the gospel. If we consider the first phase to be extensive, then the second is intensive.) ) Doctrinal Considerations in 19:1 7) The four outpourings of the Holy Spirit recorded in Acts are confirmed by the apostles: in Jerusalem by the Twelve, in Samaria by Peter and John, in Caesarea by Peter, and in Ephesus by Paul.) Does Acts teach a Spirit-baptism that results in glossolalia? The answer is no. First, the outpouring of the Spirit in Ephesus is not a baptism in the Spirit but baptism in the name of Jesus.

After this ceremony is complete, Paul puts his hands on the disciples of John and they receive the Holy Spirit. This is to confirm that now they are Christians who have had a true conversion experience. Next, numerous people were baptized but did not speak in tongues: the three thousand believers in Jerusalem on the day of Pentecost (2:41); the Ethiopian official (8:38 39); Paul in Damascus (9:18); Lydia and her household (16:15); and the Philippian jailer and his family (16:33). Third, many people who believe are filled with the Holy Spirit but do not speak in an ecstatic tongue: Peter facing the Sanhedrin (4:8); Stephen addressing the Sanhedrin (7:55); and Paul confronting Elymas (13:9).) In brief, the New Testament fails to support the belief that reception of the Holy Spirit results in tongue-speaking.��10�� On the contrary, the historical evidence in Acts shows that all those Christians who were filled with the Spirit witnessed intelligibly for Jesus Christ.) ) Greek Words, Phrases, and Constructions in 19:1 7) Verse 1) The Western text has a variant reading, given here in italics, for the first sentence: And although Paul wished, according to his own plan, to go to Jerusalem, the Spirit told him to return to Asia. And having passed through the upper country he comes to Ephesus. ��11��) The scribe of the Western text tried to link 19:1 (Paul returning to Ephesus as soon as possible) with 18:22, where Luke writes that Paul went to Caesarea and then went up and greeted the church. But the information in 18:23 contradicts the variant reading.) Verse 2) �0 the first �0 introduces a direct question.

It is not translated and derives from the literal Septuagint translation of Hebrew syntax: Did you receive & ? The tense of the aorist participle ������������ (when you believed) is simultaneous with that of the main verb ������ (you received).��12�� The second �0 (if) is in an indirect question.) Verse 3) �0� �� into what? signifies how? The preposition �0� in �0� �� is the equivalent of the dative, with. ) Verse 6) The scribe of the Western text embellished the text at the end of the clause: they began to speak in tongues. The addition is in italics: other tongues, and they themselves knew them, which they also interpreted for themselves; and certain also prophesied. ��13��) ) ) 2. Paul s Ministry) 19:8 12) When Luke writes that Paul entered the synagogue, he has no intention of saying that, upon his return to Ephesus, he first met with the twelve disciples of John (vv. 1, 7) and then went to the synagogue. Rather, Luke relates two separate historical incidents that could have happened at about the same time.

He reports Paul s teaching ministry in respect first to the followers of John the Baptist and then to the people in the local synagogue.) 8. Paul entered the synagogue and for three months reasoned persuasively and spoke boldly about the kingdom of God.) When Paul briefly stayed in Ephesus on his way to Jerusalem (18:19), he immediately went to the synagogue, where he reasoned with the Jews. His audience was pleased with his teaching and begged him to stay. Although he declined the invitation, he nevertheless promised that he would return. Luke conveys the impression that Paul and his Jewish audience had developed an amicable relationship. When Paul returned to Ephesus, he immediately went to the synagogue and took up a full-time teaching ministry.

Because of the congenial associations he had with the Ephesian Jews, he was able to teach for a period of three months. Elsewhere Paul had been instructing the people in a synagogue for only a limited time, but in Ephesus he was allowed to continue for an entire season.) During this three-month period, Paul lectured on the kingdom of God. In Acts, to preach the kingdom of God means to proclaim the Word of the Lord, that is, the gospel.��14�� For instance, in the same context (v. 10) Luke writes that the Jews and the Greeks heard the word of the Lord ; in 20:24 25, he uses the terms the gospel of grace and the kingdom as synonyms; and in 28:30 31, he writes that Paul, a prisoner under house arrest in Rome, proclaimed both the kingdom of God and Jesus to all who visited him. In Ephesus, the clash between the kingdom of God and Satan s idolatrous rule became evident when the craftsmen of shrines and images instigated a riot (vv. 23 41). Even some of the Jews who had listened to Paul slandered the Christian faith (v. 9).) 9. But as some of them became hardened and disobedient, they spoke evil of the Way in the presence of the multitude.

So Paul withdrew and took the disciples with him. Daily he held discussions in the school of Tyrannus. 10. And this lasted for two years, so that all who lived in the province of Asia, both Jews and Greeks, heard the word of the Lord.) a. But as some of them became hardened and disobedient. Paul continued his teaching ministry in the Ephesian synagogue, but at the end of three months he realized that opposition from a minority of the Jews impeded him. These people turned against Paul as they gradually hardened their hearts and demonstrated their disobedience to God and the teachings of his Word.) b.

They spoke evil of the Way in the presence of the multitude. These unbelieving Jews made their hatred public by maligning the teachings of the Christian faith. The Jews vilified the Way, Luke writes. The term Way was a self-designation for the church. Perhaps the Christians used it as a missionary term in the first few decades of the church s existence.��15�� As an interesting parallel, Luke records that Paul before his conversion wanted to imprison persons who belonged to the Way (9:2). But years later, Paul himself had to endure the opposition of fellow Jews in Ephesus who slandered members of the Way.) c.

So Paul withdrew and took the disciples with him. Following a pattern, Paul withdrew his students from the synagogue school. Looking for another location, he learned that the lecture hall of a certain Tyrannus was available. We have no further knowledge of Tyrannus, whose name means Tyrant.��16�� Probably this was a nickname given to him by his pupils.) 1 1 2 8 0 “tw://bible.?id=46.4.12|AUTODETECT|” The Western text adds the interesting note that Paul held discussions from the fifth to the tenth hour, that is, from 11 a.m. to 4 p.m. Tyrannus used the lecture hall in the morning hours; when the heat of the day became oppressive, Paul could use the hall while the citizenry enjoyed the noon meal and rested. Presumably, Paul worked at his trade during the morning hours to support himself financially 7 1 -1 9 0 “tw://bible.?id=46.4.12|AUTODETECT|” I Cor. 4:12) 1 1 -1 9 0 0 ). With gifts from other donors, he was able to pay the rental fee for the lecture hall, where he taught his disciples for five hours, with appropriate periods of rest.) 1 3 2 8 0 0 There is reason to believe that the additional note of the Western text is authentic, yet translators hesitate to make it part of the New Testament text. They question why this piece of information, if it is genuine, has been deleted from the major manuscripts.) d. Daily he held discussions in the school of Tyrannus. In Ephesus, Paul opened a school of theology to train future leaders for the developing church in the province of Asia. These students may have been employed on a regular basis from early morning until eleven o clock and then engaged in religious instruction.��17�� The long hours of work and study testify to the enthusiasm of the early Christians, and such testimony was not lost on the pagan world.) e. This lasted for two years.

Paul taught daily in the Ephesian lecture hall for two years. In round numbers (three months of teaching in the local synagogue and two years in the lecture hall), the entire course of study lasted nearly three years (20:31). And in the Jewish culture of Paul s day, part of a year was considered a full year. In conclusion, both teacher and students demonstrated an indomitable will to earn a living and to further the gospel.) 1 1 2 8 0 “tw://bible.?id=66.1.11|AUTODETECT|” f. All who lived in the province of Asia, both Jews and Greeks, heard the word of the Lord. From Ephesus, the word of the Lord went forth to all the Jews and the Greeks who lived in the province of Asia. We assume that the students trained by Paul became pastors in developing congregations in western Asia Minor (compare, e.g., the reference to the seven churches [) 7 1 -1 9 0 “tw://bible.?id=66.1.11|AUTODETECT|” Rev. 1:11) 1 1 -1 9 0 “tw://bible.?id=51.1.7|AUTODETECT|” ]). These disciples were instrumental in preaching Christ s gospel, that is, the word of the Lord, to both the Jews and the Greeks. For example, Epaphras was a faithful minister of the gospel in Colosse 7 1 -1 9 0 “tw://bible.?id=51.1.7|AUTODETECT|” Col. 1:7) 1 1 -1 9 0 “tw://bible.?id=51.4.12-51.4.13|AUTODETECT|” ), Laodicea, and Hierapolis 7 1 -1 9 0 “tw://bible.?id=51.4.12-51.4.13|AUTODETECT|” Col. 4:12 13) 1 1 -1 9 0 “tw://bible.?id=51.4.7|AUTODETECT|” ). He was with Paul in Rome during Paul s first imprisonment and became his fellow prisoner. Likewise Tychicus, a native of the province of Asia (20:4), was a close associate; Paul calls him a fellow servant 7 1 -1 9 0 “tw://bible.?id=51.4.7|AUTODETECT|” Col. 4:7) 1 1 -1 9 0 “tw://bible.?id=49.6.21|AUTODETECT|” ) and a faithful minister 7 1 -1 9 0 “tw://bible.?id=49.6.21|AUTODETECT|” Eph. 6:21) 1 1 -1 9 0 0 ). Then there was Trophimus, who also was from Asia (20:4). Finally, Philemon and Archippus were fellow workers and fellow soldiers with Paul in Colosse (Philem. 1 2).��18��) 1 1 2 8 0 0 Consider these points:) 1 1 2 8 0 “tw://bible.?id=66.2.1-66.2.7|AUTODETECT|” First, it is possible that the disciples (v. 9) who had been baptized with John s baptism were among Paul s students. Next, it is a fact that for decades Ephesus was the evangelistic center for the Christian church in western Asia Minor 7 1 -1 9 0 “tw://bible.?id=66.2.1-66.2.7|AUTODETECT|” Rev. 2:1 7) 1 1 -1 9 0 “tw://bible.?id=54.1.3|AUTODETECT|” ). And last, Ephesus is the only place where Paul, during his missionary journeys, spent a three-year teaching ministry. His successor was Timothy 7 1 -1 9 0 “tw://bible.?id=54.1.3|AUTODETECT|” I Tim. 1:3) 1 1 -1 9 0 0 ), and in later years the apostle John served the church of Ephesus.) 1 7 2 8 0 0 11. God performed extraordinary miracles through Paul, 12. so that even the handkerchiefs and aprons that had touched Paul s skin were taken to the sick; their diseases left them and the evil spirits departed.) We observe an interesting parallel in Acts. After the outpouring of the Holy Spirit on Pentecost, God performed extraordinary miracles through the apostles (2:43; and see 5:12). Before the Spirit came upon the Samaritans, God worked miraculous signs through Philip (8:6, 13). When the Holy Spirit descended on the disciples in Ephesus, God made his power known through miracles effected by Paul. Of course, God had given both Paul and Barnabas power to perform miraculous signs and wonders in Iconium during the first missionary journey (14:3).) Another parallel is obvious: Peter s shadow fell on the sick, who were healed when he passed by (5:15); Paul s handkerchiefs and aprons cured the sick.

The reference in Paul s case is to cloths used to remove perspiration and to protective coverings that likely were soiled and stained from daily use in the workshop. These items were taken to the sick who, upon touching them, would be healed; evil spirits would leave demon-possessed people.) Note these observations on Paul s service to the Lord:) a. God is the miracle worker, not Paul. Admittedly, the people in Ephesus regarded Paul as having superhuman power to heal the sick. Yet Luke clearly writes that God performed miracles through Paul.) b. Luke, who by profession is a physician, calls these miracles extraordinary.

Whatever the wonders may have been, they were astonishing in the eyes of the people. Countless sick were healed, became recipients of God s grace, and heard the gospel of salvation proclaimed publicly by Paul.) c. Besides teaching the gospel openly and performing healing miracles, Paul also taught the Good News from house to house (20:20). Addressing both Jews and Greeks, he admonished them to repent, to turn to God, and to have faith in Jesus Christ (20:21).) 1 1 2 8 0 “tw://bible.?id=46.1.11-46.1.12|AUTODETECT|” d. Paul contended for the unity of the church, which he regarded as the body of Christ.��19�� At Ephesus he received information about factions and quarrels in the church at Corinth 7 1 -1 9 0 “tw://bible.?id=46.1.11-46.1.12|AUTODETECT|” I Cor. 1:11 12) 1 1 -1 9 0 “tw://bible.?id=46.16.17|AUTODETECT|” ). A delegation of three people also communicated personally with Paul about the conditions in Corinth 7 1 -1 9 0 “tw://bible.?id=46.16.17|AUTODETECT|” I Cor. 16:17) 1 1 -1 9 0 “tw://bible.?id=46.5.9|AUTODETECT|” ). In answer, Paul wrote the two canonical epistles to the Corinthians and two other letters no longer extant 7 1 -1 9 0 “tw://bible.?id=46.5.9|AUTODETECT|” I Cor. 5:9) 1 1 -1 9 0 “tw://bible.?id=47.2.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.2.4|AUTODETECT|” II Cor. 2:4) 1 1 -1 9 0 “tw://bible.?id=47.2.1|AUTODETECT|” ). In addition, Paul himself decided to visit the church in Corinth, but this visit proved to be a painful experience for him 7 1 -1 9 0 “tw://bible.?id=47.2.1|AUTODETECT|” II Cor. 2:1) 1 1 -1 9 0 0 ).) 1 14 2 8 0 0 Paul labored unceasingly for the advancement of God s kingdom, the growth and development of Christ s church, the proclamation of the gospel of God s grace, and the salvation of sinful man.) ) Doctrinal Considerations in 19:11 12) Reading the words in this particular passage, we invariably think that the people in Ephesus were superstitious. They expected to be healed from diseases by taking articles of clothing that had touched Paul s skin. They seemed to consider Paul to be nearly divine because of the healing powers he possessed.) However, Luke gives no indication that the people worshiped Paul or that they idolized his handkerchiefs and aprons. Calvin points out that worthless things were chosen so that the people might not fall into superstition and idolatry.��20��) The focus is on God, who heals the people physically and through the preaching of the gospel restores them spiritually. God performs extraordinary miracles, as Luke writes. He demonstrates his power among the people so that they may turn to him in faith and obtain salvation.

Miracles and faith are the two sides of the same coin. In the words of the writer of Hebrews, This salvation, which was first announced by the Lord, was confirmed to us by those who heard him. God also testified to it by signs, wonders and various miracles, and gifts of the Holy Spirit distributed according to his will (2:3 4, NIV).) ) ) Greek Words, Phrases, and Constructions in 19:11) �������� �� �P �p� �������� miracles, not the common ones. Here is one of Luke s characteristic understatements in which he expresses the negative to accentuate the positive (compare v. 24). The use of the particle �P instead of ��, to negate the aorist participle ��������, points to the extraordinary nature of the miracles.) ) ) 3. Jesus Name) 19:13 20) 1 1 2 8 0 “tw://bible.?id=41.6.7|AUTODETECT|” Among the people who were healed by Paul in Ephesus were some who were demon-possessed. As Jesus had given the twelve disciples authority over evil spirits 7 1 -1 9 0 “tw://bible.?id=41.6.7|AUTODETECT|” Mark 6:7) 1 1 -1 9 0 0 ), so God endowed Paul with power to drive out demons from afflicted people. Paul entered Satan s domain and, with the sovereignty God had given him, told the devils to depart.) 1 2 2 8 0 0 13. Some of the Jews who drove out evil spirits went about attempting to use the name of Jesus on those who were demon-possessed. They were saying, I adjure you by the name of Jesus, whom Paul preaches, to come out. 14. Seven Sons of Sceva, a Jewish high priest, were doing this.) a. Exorcism. In writing Acts, Luke often presents first the setting and then a specific incident. For example, he discloses the general information that the Lord did many miraculous signs and wonders through Paul and Barnabas (14:1 7). Then he relates the story of Paul healing the cripple at Lystra (14:8 10). Similarly, after describing the setting in Ephesus, Luke provides details of a distinctive instance of Jewish exorcists attempting to expel a demon.) 1 1 2 8 0 “tw://bible.?id=40.12.27|AUTODETECT|” From the Gospels we know that Jews in Israel were casting out demons 7 1 -1 9 0 “tw://bible.?id=40.12.27|AUTODETECT|” Matt. 12:27) 1 1 -1 9 0 “tw://bible.?id=42.11.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.11.19|AUTODETECT|” Luke 11:19) 1 1 -1 9 0 0 ). Also, the Jewish historian Josephus reports that he saw a countryman driving out a demon from a possessed man in the presence of the Roman general Vespasian.��21�� At times, Gentiles asked Jewish teachers to exorcise demons. Some of these teachers visited fellow Jews living in the dispersion and used magic formulas to adjure the evil spirits. Because the formulas often failed to achieve results, the magicians were forced to acquire new adjurations to enhance their craft.��22�� A number of ancient manuscripts attest to a variety of incantations that Jewish exorcists employed, and as this account discloses, the city of Ephesus proved to be a storehouse of magical scrolls.) 1 1 2 8 0 0 The Jewish exorcists who saw Paul drive out demons in the name of Jesus Christ were intrigued. They realized that their own magical powers had failed them but that the words uttered by Paul were effective. The apostles healed people in the name of Jesus, not to practice magic but to demonstrate Jesus authority (compare 3:6). The term name signifies the person, words, and works of Jesus, so that anyone who uses this name identifies completely with its bearer and becomes a true representative. Therefore, unbelievers can never use the power of Jesus name.) 1 1 2 8 0 “tw://bible.?id=42.9.50|AUTODETECT|” The Jewish charlatans in Ephesus would say to evil spirits, I adjure you by the name of Jesus, whom Paul preaches, to come out. Their adjuration is derivative, for it includes the name of Paul. Moreover, they expose themselves as unbelievers, for their adjuration shows that Paul, not the charlatans, serves Jesus. By contrast, consider the man who cast out demons in Jesus name. Jesus commanded his disciples not to stop this man, for whoever is not against you is for you 7 1 -1 9 0 “tw://bible.?id=42.9.50|AUTODETECT|” Luke 9:50) 1 1 -1 9 0 0 ). The man evidently believed in Jesus and was his follower.) 1 2 2 8 0 0 b. Sceva. Luke relates three facts about Sceva: He was a Jew, a chief priest, and the father of seven sons. Jewish magicians were influential during the first century (e.g., the Jewish sorcerer Bar-Jesus, who was an attendant of the proconsul Sergius Paulus [13:6 7]). We have no evidence that Sceva served as high priest at the temple in Jerusalem; therefore, we need not assume that he had a ruling position. Josephus indicates that some men who were called chief priests never ruled in that capacity.��23�� It is plausible, however, that this Jew called himself a high priest for his own benefit and that of his sons living in the dispersion.��24�� Still, Luke fails to indicate whether Sceva himself was present in Ephesus; he only notes that his seven sons were there.

Because we lack solid evidence concerning the name and office of Sceva, we suggest that these sons belonged to a priestly family and practiced exorcism.��25�� In fact, the Western text has the reading priest instead of high priest. ��26��) 15. But the evil spirit said to them, I know Jesus, and I know about Paul, but who are you? 16. And the demon-possessed man jumped on them. He subdued and so overpowered them all that they fled from that house naked and wounded.) 1 1 2 8 0 “tw://bible.?id=40.8.29|AUTODETECT|” Luke s description of the evil spirit who talks through the mouth of the demon-possesed man parallels accounts in the synoptic Gospels 7 1 -1 9 0 “tw://bible.?id=40.8.29|AUTODETECT|” Matt. 8:29) 1 1 -1 9 0 “tw://bible.?id=41.1.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.1.24|AUTODETECT|” Mark 1:24) 1 1 -1 9 0 “tw://bible.?id=42.4.41|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.4.41|AUTODETECT|” Luke 4:41) 1 1 -1 9 0 0 ). In these accounts, the demons acknowledge Jesus as the Son of God. In Ephesus, the demon, hearing the formula spoken by the exorcists, responds with full knowledge: I know Jesus, and I know about Paul, but who are you? In the Greek text, Luke uses two different words for the verb to know. Perhaps they serve to distinguish the heavenly Jesus from the earthly Paul. Yet these two verbs are virtually synonymous, for both relate to acquired, not innate, knowledge.��27�� The demon has learned about Jesus and knows that the divine power flowing from Jesus to Paul can overpower him. He also detects the deception that the Jewish exorcists practice and knows that they are powerless. The question, Who are you? reveals the demon s contempt.) 1 7 2 8 0 0 The demon then vents his wrath on the seven sons of Sceva. The possessed man, given superhuman strength, jumps on the seven men and subdues and overpowers them. At this point, some translations diverge from each other because of a variant in the Greek text. The better manuscripts have the reading both, which appears in one translation as subdued both of them (NASB) and in another as and overpowered first one and then another (JB). This reading clashes with the number seven (v. 14) if the word both is understood to apply to only two persons. But when more than two people are involved, the term can mean all (see 23:8), which most versions have.��28��) The demon-possessed man gives the seven exorcists such a beating that they narrowly escape from the house in which they were.

Thankful to be alive, they emerge naked and wounded. The Greek indicates that the wounds lasted for a considerable period before they healed. On the one hand, these exorcists learned not to invoke the name of Jesus. On the other, the incident promoted the cause of the gospel.) 17. This became known to all the Jews and Greeks living in Ephesus. They were all terrified and they began to hold the name of the Lord Jesus in high honor.) God confirms that he is in control of the situation.

He thwarts Satan s strategy of usurping Jesus power and he causes even the demon to advance God s kingdom in a Gentile world. Notice that Luke mentions first the Jews and then the Greeks living in Ephesus. The Ephesian Jews acknowledged the utter humiliation of their own countrymen. Next, the Greeks heard about the incident. The name of Jesus became the topic of conversation: Paul used that name, and the demons were expelled; the exorcists used it, and were themselves crushed. What was back of that name? ��29��) Twice in this verse Luke employs the adjective all: all the Jews and Greeks and they were all terrified.

He stresses the all-encompassing nature of the incident. We see a parallel with the deaths of Ananias and Sapphira. At that time, great fear came upon the whole church and all who heard these things (5:11). In Jerusalem, the people were afraid when they saw divine punishment strike within the confines of the church itself (see 5:5). Similarly, in Ephesus both Jews and Greeks were frightened when they heard about the punishment that the seven sons of Sceva received. They had great respect for the name of Jesus, which revealed divine power and authority.

Consequently, the local population highly respected the name of the Lord Jesus and many people repented and confessed their sins.) 18. Many of those who had believed were coming to confess and report their evil deeds. 19. A number of those who practiced magic brought together their scrolls and burned them publicly. When they calculated their value, it came to fifty thousand drachmas. 20. So the word of the Lord grew in power and might.) a. Many of those who had believed were coming to confess and report their evil deeds.

Luke describes how the power of the gospel arrested the widespread influence of magic in Ephesus.��30�� The general practice of magic was so pervasive that even the Christians were not immune. Luke refers to Christians who had come to faith in Christ but who continued to practice the magic arts. Having heard about the incident involving the sons of Sceva, these believers realized that such magic practices were deviant and inconsistent with the Christian faith. ��31��) 1 1 2 8 0 “tw://bible.?id=5.18.10-5.18.14|AUTODETECT|” The Greek text reveals that these Christians were gradually coming forward, probably in the worship services, where they first confessed and then reported that they were practicing magic.��32�� Suddenly they realized that their conduct was unbecoming to a Christian lifestyle and that they had to put aside their evil deeds. What were their evil deeds? These people were practicing divination and sorcery, interpreting signs and omens, engaging in black magic, casting charms, or consulting the dead. Now they were told that long ago God had forbidden these detestable practices 7 1 -1 9 0 “tw://bible.?id=5.18.10-5.18.14|AUTODETECT|” Deut. 18:10 14) 1 1 -1 9 0 0 ). The Word of God convicted the Ephesian believers of their sin. As a result, they repented and turned from their evil deeds.) 1 3 2 8 0 0 b. A number of those who practiced magic brought together their scrolls and burned them publicly. Many Christians who publicly confessed that they had dabbled in the magic arts added the deed to the word. Resolutely they removed magic scrolls from their homes and brought them to a public place where, day after day, they burned them. The text fails to disclose whether the only people who burned these books were Christians. Possibly a number of Gentiles also added their parchments and scrolls to the fire to rid themselves of the tools of magic.) c.

When they calculated their value, it came to fifty thousand drachmas. The value of these books was substantial, although we are unable to determine the exact amount in today s currency. The Greek text has the words silver coin, which I have translated drachmas. Walter Bauer avers that the worth of a drachma was normally 18 to 20 cents, eight or nine pence. ��33�� Nor is it probable that the valuation was exaggerated, for the population of Ephesus in those days was more than two hundred thousand people. The public burning of the books was a clear sign that the people of Ephesus were turning away from magic and were embracing the gospel of Jesus Christ. The local church experienced phenomenal growth in the three-year period during which Paul ministered the Word in Ephesus (20:31).

Conclusively, the Christian church advanced victoriously.) d. So the word of the Lord grew in power and might. Throughout Acts, Luke employs a few summary statements. One of these is Luke s reference to the word of the Lord or the word of God (compare 6:7; 12:24; 13:49). He describes the growth of the church by pointing to the powerful influence of God s Word in the lives of the people. In this succinct statement, Luke conveys the information that the church increased numerically and that the believers applied the message of the gospel to their daily conduct.

They strengthened their faith, showed obedience to God s Word, and lived godly lives.��34�� The city of Ephesus experienced a transformation because of the living and powerful Word of God.) 1 1 2 8 0 “tw://bible.?id=45.3.2|AUTODETECT|” The city of Ephesus purged itself of bad literature by burning magic scrolls and became the depository of sacred literature that made up the canon of the New Testament.��35�� While Paul resided in Ephesus, he penned his first epistle to the Corinthians. When Paul was under house arrest in Rome, he sent his epistle to the Ephesians. In later years, when Timothy was pastor in Ephesus, Paul dispatched the two epistles that bear Timothy s name. Some decades later, the apostle John composed his Gospel and his three epistles in Ephesus. In a manner of speaking, as the Jews had been entrusted with the Old Testament Scriptures 7 1 -1 9 0 “tw://bible.?id=45.3.2|AUTODETECT|” Rom. 3:2) 1 1 -1 9 0 0 ), so the Ephesians became the custodians of the New Testament books.) 1 6 2 8 0 0 ) ) Practical Considerations in 19:17 20) When the gospel is proclaimed and people turn in faith to Christ, we wish to see immediate and lasting results. We expect recent converts to live in harmony with the message of the Bible and to abide by its teachings in everything they do and say. We realize that our expectations are high but we are also aware of human weakness and failure. Nevertheless, we continually strive to please our Creator and Redeemer. For that reason, we set priorities and trust that recent converts to the Christian faith and the world around us will benefit from our way of life and follow our example.) We seek to apply the principles of Christian conduct to every area of life. For instance, we expect that honesty and integrity are the guiding principles in business and the workaday world; justice and equity the enduring hallmarks in courts and in the assemblies of our legislatures; faithfulness and truthfulness the innate characteristics of every citizen.) On the other hand, we are fully cognizant of the fact that we live in a sinful, selfish, and corrupt world whose influence and power we must resist from day to day. In this world, the recent convert to the Christian faith faces daily temptations and distractions that try to make him live a dual life: following Christ in the Sunday worship service and following the world the rest of the week.) 1 1 2 8 0 “tw://bible.?id=19.36.9|AUTODETECT|” Yet the preaching of the gospel and the application of its message are powerful and effective weapons in opposing the forces of darkness. Indeed, through the inner working of the Holy Spirit, all obedient Christians gain victories. They see the forces of darkness retreat when the light of God s Word illumines the path of the righteous. Then as Christians with true faith in God we joyfully exclaim: In your light we see light 7 1 -1 9 0 “tw://bible.?id=19.36.9|AUTODETECT|” Ps. 36:9) 1 1 -1 9 0 0 ).) 1 15 2 8 0 0 ) Greek Words, Phrases, and Constructions in 19:14 20) Verse 14) This is the reading of the Western text, in which the italics indicate additions:) In this connection also [seven] sons of a certain priest named Sceva wished to do the same thing (they were accustomed to exorcize such persons). And they came in to one who was demon-possessed and began to invoke the Name, saying, We command you, by Jesus whom Paul preaches, to come out. ��36��) Verse 16) �������� both or all. The Majority Text has the reading �P��� (their).) ����������������� the perfect passive participle of the verb ���������� (I wound) shows lasting effect.) ������� the compound form of this aorist infinitive indicates that the men narrowly escaped with their lives. The participle e��� (so that) preceding the infinitive shows the result of an action.) Verses 18 20) Notice that all the main verbs in these three verses, except for the two verbs to calculate and to come to (v. 19), are in the imperfect tense. This tense is descriptive and portrays progression and repetition.) ) ) 4. Paul s Plan) 19:21 22) 1 1 2 8 0 “tw://bible.?id=45.15.19|AUTODETECT|” This segment of the chapter is rather brief: only two verses. But in these verses, Luke reveals Paul s intention to travel first in a northerly direction to Macedonia, then to Achaia, and last to Jerusalem. In the next chapter, he relates that Paul indeed went to Macedonia and Achaia (20:1 2). He not only visited Macedonia but also preached the gospel in or as far as Illyricum 7 1 -1 9 0 “tw://bible.?id=45.15.19|AUTODETECT|” Rom. 15:19) 1 1 -1 9 0 “tw://bible.?id=45.16.22-45.16.23|AUTODETECT|” ), wrote his letter to the Romans, presumably while he was in Corinth 7 1 -1 9 0 “tw://bible.?id=45.16.22-45.16.23|AUTODETECT|” Rom. 16:22 23) 1 1 -1 9 0 “tw://bible.?id=46.16.1-46.16.3|AUTODETECT|” ), and collected monetary gifts for the saints in Jerusalem 7 1 -1 9 0 “tw://bible.?id=46.16.1-46.16.3|AUTODETECT|” I Cor. 16:1 3) 1 1 -1 9 0 0 ). These events probably took place in about two years.) 1 5 2 8 0 0 21. After these things happened, Paul decided in the Spirit to go to Jerusalem by way of Macedonia and Achaia. He said, After I have been there, I must visit Rome, too. 22. He sent two of his assistants, Timothy and Erastus, to Macedonia. Paul himself remained in Asia for a while.) a. After these things happened.

Luke s information on the travel plans of Paul forms a brief interlude between the burning of the books of magic and the riot that was instigated by Demetrius. Luke introduces the present segment with the clause after these things happened and obviously refers to the immediately preceding episode. The clause reflects the high point of Paul s work in Ephesus and indicates that the time of his departure is at hand.) During Paul s second missionary journey, the cities of Thessalonica and Corinth became Christian centers. And during his third journey, Ephesus became the focal point of Christianity. On every side of the Aegean Sea (north, east, and west), centers of the Christian faith dominated the scene. From these harbors the gospel spread throughout the Mediterranean basin.

Still Paul was not content. His heart s desire was to visit Rome, the capital of the empire.) Throughout his Gospel Luke directs his attention to Jerusalem as the center where Jesus died, arose from the dead, and ascended to heaven. In Acts Luke directs his attention to Rome, from which the message of salvation would extend to the ends of the earth (1:8).) b. Paul decided in the Spirit. Should the world spirit be spelled with or without a capital letter? Does the text speak about the human spirit or the Holy Spirit?

If we interpret the expression to refer to the human spirit , we can compare it with a similar phrase, decide in his heart, ��37�� and take it as an idiom. A number of translators have chosen an equivalent expression: made plans or made up his mind. ��38��) 1 1 2 8 0 “tw://bible.?id=42.1.47|AUTODETECT|” Many translations interpret the word as a reference to the Holy Spirit: Paul resolved in the Spirit. ��39�� That is, in the broader context, Paul s travel plans are at the direction of the Holy Spirit (20:22). Moreover, in verse 21 Luke uses the word must , which in the New Testament often denotes a divine directive. When the term spirit means the human spirit, Luke usually qualifies it with a possessive pronoun (in translation, my spirit [) 7 1 -1 9 0 “tw://bible.?id=42.1.47|AUTODETECT|” Luke 1:47) 1 1 -1 9 0 “tw://bible.?id=44.17.16|AUTODETECT|” ] or his spirit within him [he became agitated; ) 7 1 -1 9 0 “tw://bible.?id=44.17.16|AUTODETECT|” Acts 17:16) 1 1 -1 9 0 0 ]). But in verse 21, he refrains from delimiting the term. For all these reasons, several scholars have appropriately chosen to be guided by the context and, therefore, spell the word Spirit with a capital letter.) 1 1 2 8 0 “tw://bible.?id=45.15.26-45.15.27|AUTODETECT|” c. To go to Jerusalem by way of Macedonia and Achaia. By either land or sea, the direct route from Ephesus to Jerusalem is east and southeast, not northwest and west. But Paul intended to visit the churches in Macedonia and Achaia, much as he had once again cared for the churches in Asia Minor on his second missionary journey (15:36; 16:1 5). His purpose was to strengthen the believers in the churches he had founded. After spending time with the Christians in Philippi, Thessalonica, Berea, and Corinth, he planned to travel to Jerusalem. His purpose for going to Jerusalem was to attend the Pentecost celebrations (20:16), to deliver financial gifts for the poor 7 1 -1 9 0 “tw://bible.?id=45.15.26-45.15.27|AUTODETECT|” Rom. 15:26 27) 1 1 -1 9 0 “tw://bible.?id=46.16.1-46.16.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.16.1-46.16.3|AUTODETECT|” I Cor. 16:1 3) 1 1 -1 9 0 “tw://bible.?id=47.8.1-47.8.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.8.1-47.8.9|AUTODETECT|” II Cor. 8:1 9) 1 1 -1 9 0 “tw://bible.?id=44.21.18-44.21.19|AUTODETECT|” ), and to report to James and the elders 7 1 -1 9 0 “tw://bible.?id=44.21.18-44.21.19|AUTODETECT|” Acts 21:18 19) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.1.11-45.1.12|AUTODETECT|” d. I must visit Rome, too. Note the wording of this short statement. First, after visiting Jerusalem, Paul is under divine obligation to visit the imperial city (compare 23:11). Paul is not a tourist but an ambassador of Jesus Christ. Next, the Greek text indicates that he must see Rome. Paul knew that the Roman Christians had a flourishing church, so that his purpose for going to Rome was to strengthen the believers in their faith 7 1 -1 9 0 “tw://bible.?id=45.1.11-45.1.12|AUTODETECT|” Rom. 1:11 12) 1 1 -1 9 0 “tw://bible.?id=45.15.24|AUTODETECT|” ). He set his sights still further and planned to go to Spain 7 1 -1 9 0 “tw://bible.?id=45.15.24|AUTODETECT|” Rom. 15:24) 1 1 -1 9 0 “tw://bible.?id=45.15.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.15.28|AUTODETECT|” 28) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=46.4.17|AUTODETECT|” e. He sent two of his assistants, Timothy and Erastus, to Macedonia. Luke has failed to provide any details concerning the work of Timothy during Paul s stay in Ephesus, although Luke previously mentioned Timothy s name in relation to Corinth (18:5). We infer that Timothy had come to Ephesus to assist Paul. From Paul s epistles we learn that Timothy served as Paul s emissary at Corinth; he then returned to Paul in Ephesus 7 1 -1 9 0 “tw://bible.?id=46.4.17|AUTODETECT|” I Cor. 4:17) 1 1 -1 9 0 “tw://bible.?id=46.16.10-46.16.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.16.10-46.16.11|AUTODETECT|” 16:10 11) 1 1 -1 9 0 0 ). Now Paul sends him and Erastus to Macedonia, presumably to Philippi and Thessalonica.) 1 1 2 8 0 “tw://bible.?id=45.16.23|AUTODETECT|” Apart from this text, the name Erastus appears twice in the New Testament. Paul mentions Erastus in connection with Corinth and describes him as the city treasurer 7 1 -1 9 0 “tw://bible.?id=45.16.23|AUTODETECT|” Rom. 16:23) 1 1 -1 9 0 “tw://bible.?id=55.4.20|AUTODETECT|” ). And in Paul s last epistle he remarks that Erastus stayed in Corinth 7 1 -1 9 0 “tw://bible.?id=55.4.20|AUTODETECT|” II Tim. 4:20) 1 1 -1 9 0 0 ). In 1930, archaeologists in Corinth discovered a slab of pavement stone that bears the inscription, Erastus, commissioner of public works, sustained the cost for this pavement. ��40�� We do not know whether all these references are to the same person or to more than one man.) 1 7 2 8 0 0 f. Paul himself remained in Asia for a while. The discord in the Corinthian church kept Paul in Ephesus. He had written letters (among them First Corinthians) to the Corinthians and had dispatched Titus to Corinth to reconcile the differences.��41�� He was waiting for Titus to bring him encouraging news. (Luke nowhere mentions Titus in Acts, just as he never mentions his own name. Perhaps Luke and Titus were related to each other, and the silence is a form of modesty. We do not know.) While he waited at Ephesus, Paul witnessed the riot instigated by Demetrius.) 5.

Demetrius s Grievance) 19:23 41) The kingdom of God progresses and makes its influence felt in the province of Asia Minor. When God s kingdom advances, Satan must yield, but the prince of darkness does not capitulate without combat. He mobilizes the forces of idol worshipers in Ephesus and incites a riot. Luke includes the account of the riot in Ephesus to illustrate the power of Satan,��42�� the progress of the gospel, and the wisdom of the city clerk. In great detail, Luke records an incident that had a profound effect on the development of the church in Ephesus.) a. Grievance) 19:23 27) 23.

At this time, concerning the Way a great disturbance arose. 24. For a silversmith named Demetrius, making silver shrines for Artemis, was bringing no little profit for the artisans.) 1 1 2 8 0 “tw://bible.?id=46.15.32|AUTODETECT|” With the phrase at this time, Luke indicates that the incident occurred when Paul was about ready to leave the city (20:1). The key word in verse 23 is disturbance. Luke qualifies it with one of his characteristic understatements that in a literal translation reads, not a small one. ��43�� In this oriental city, the shock waves from the disturbance were of grave concern to the members of the local church. Reflecting on this disturbance, Paul writes to the Corinthians that he fought wild beasts in Ephesus 7 1 -1 9 0 “tw://bible.?id=46.15.32|AUTODETECT|” I Cor. 15:32) 1 1 -1 9 0 “tw://bible.?id=47.1.8-47.1.11|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=47.1.8-47.1.11|AUTODETECT|” II Cor. 1:8 11) 1 1 -1 9 0 0 ). If we take Paul s comment figuratively (that is, human beings who fought like wild beasts), then we begin to understand the fierce opposition the Christians had to endure in that city.��44��) 1 1 2 8 0 0 Luke uses not the term church but the general expression Way, because the latter represents the Christian lifestyle (compare 9:2; 18:25, 26; 19:9; 22:4; 24:14, 22). Opposition to the Christian way of life came from the local silversmiths, whose livelihood depended on the worship of the goddess Artemis, known in Latin as Diana (see KJV, NKJV, JB, NEB).��45��) 1 1 2 8 0 “tw://bible.?id=64.1.12|AUTODETECT|” The temple of Artemis attracted worshipers who, before returning to their homes, bought small shrines and images depicting Artemis. These artifacts, used as objects of worship in private homes, were made and sold by the silversmiths in Ephesus. One of those silversmiths was Demetrius. (An inscription that dates from a.d. 57 describes a certain Demetrius as warden of the temple, but we do not know if the inscription refers to the silversmith Luke mentions. The name Demetrius was common [see, e.g., ) 7 1 -1 9 0 “tw://bible.?id=64.1.12|AUTODETECT|” III John 12) 1 1 -1 9 0 0 ].) Perhaps Demetrius designed the images and employed craftsmen to make them. In addition, he may have been the spokesman for the silversmiths guild in Ephesus. We do know that he and other silversmiths had a lucrative enterprise, for Luke, using a characteristic understatement, writes, Demetrius was bringing no little profit for the artisans. These artisans, incited by Demetrius, opposed anyone and anything that posed a threat to their trade. Under the guise of religion, they defended their source of income.) 1 3 2 8 0 0 25. He gathered them together with workmen of similar trades and said: Men, you know that our prosperity depends on this business. 26. And you see and hear that not only in Ephesus but in nearly the whole province of Asia, this fellow Paul has persuaded and turned away a great number of people. He tells them that gods made with hands are no gods at all. ) a. He gathered them together. Luke makes a distinction between the artisans and the workmen.

The artisans are the skilled technicians; the workers represent the spin-off trades and businesses that depend on the manufacture of shrines and images. All these people derived their income from the cult of Artemis. Demetrius called them together, perhaps in an enclosed meeting place, and addressed them:) b. Men, you know that our prosperity depends on this business. The address men was customary at the beginning of a speech. The Western text has the reading, Men, fellow-craftsmen.

Because this latter word appears nowhere else in the New Testament, scholars reject the authenticity of the reading. The verb to know signifies that Demetrius s listeners are well aware of their source of income. The business of manufacturing and selling images and shrines translates into prosperity for them. According to the Greek, Demetrius indicates that all of them are prospering financially. Thus when Demetrius refers to their earnings, he has their undivided attention.) 1 1 2 8 0 “tw://bible.?id=66.1.11|AUTODETECT|” c. Not only in Ephesus but in nearly the whole province of Asia. The silversmiths, merchants, and workmen have observed and have heard of the fervor of the Christian faith that has gripped numberless people in Ephesus and western Asia Minor. These people have turned their backs on the worship of Artemis and no longer purchase the objects created and sold by the members of Demetrius s audience. Demetrius testifies to the fact that Paul s ministry in Ephesus and the province of Asia has borne fruit. I see no reason to interpret the words of Demetrius as the most exaggerated statement possible. ��46�� The broader context reveals that because of the extraordinary miracles of God and the faithful preaching of the gospel by Paul, the word of the Lord grew in power and might (v. 20). Luke provides no report about Paul s work in the regions surrounding Ephesus; hence, we do not know if Paul founded any of the seven churches of Asia 7 1 -1 9 0 “tw://bible.?id=66.1.11|AUTODETECT|” Rev. 1:11) 1 1 -1 9 0 0 ) in addition to the church at Ephesus.) 1 22 2 8 0 0 d. This fellow Paul has persuaded and turned away a great number of people. Demetrius and his listeners know that Paul has been instrumental in reaching the people, especially in the city of Ephesus. Demetrius has nothing but contempt for Paul and therefore refers to him as this fellow .��47�� He is acquainted with Paul s methodology, because he states that Paul has persuaded (see v. 8) the people to turn away from idol worship and serve the living God.) e. [Paul] tells them that gods made with hands are no gods at all. Here is the crux of Paul s preaching to a Gentile audience. When Paul addressed the Athenian philosophers, he told them that God, who created heaven and earth, does not live in a manmade temple.

God is not an image crafted by man from gold, silver, or stone (17:24, 29). In short, Demetrius had paid attention to Paul s message but, because his livelihood depended on idol worship, he rejected it and opposed Paul.) 27. Not only do we run the risk of our trade falling into disrepute, but the temple of the great goddess Artemis will be regarded as nothing; and all who worship her in Asia and the whole world will suffer the loss of her magnificence. ) Demetrius cleverly changes the course of his address. He moves from the topic of material prosperity to that of the worship of Artemis and emphasizes not so much the craftsmen s affluence as interest in Artemis s temple. He points out the connection between their craft and the worship of the goddess and alerts his audience to the danger of Artemis losing her good name. If she is discredited, their source of income will dwindle.

He is saying not that they already are seeing a decline in their trade but that the danger is imminent.) The temple of the great goddess Artemis will be regarded as nothing. Of greater concern than their own future is the disregard people will have for the temple of Artemis. This temple, built of marble, was of enormous proportions about four times the size of the Parthenon. ��48�� It measured 425 feet by 220 feet, was 60 feet in height, and was surrounded by 127 columns. When Paul lived in Ephesus, he observed the temple in all its beauty.��49�� After it burned in 356 b.c., it was restored to its full size and even surpassed its previous splendor. Archaeologists have discovered that this temple was located about a mile and half to the northeast of Ephesus.) The temple honored the great goddess Artemis. Not the temple but Artemis is described as great.

Demetrius attests to her greatness by saying, All who worship her in Asia and the whole world will suffer the loss of her magnificence. He accurately states that the worship of Artemis was universal,��50�� and his statement constitutes a call to action. He sounds the trumpet, so to speak, and declares strident opposition to the Christian faith.) ) Practical Considerations in 19:25 27) Christians strive to penetrate all segments of an existing culture with their teaching and principles. In areas where the Christian faith is developing rapidly, its influence begins to change the surrounding culture; for example, literature, painting, and sculpture reflect Christian influence. This influence usually spreads during a number of decades, with the result that a city or even a country may be described as Christian. Believers generally wish to see that their faith influences the culture in which they live.) The forces within an existing culture, however, offer stiff resistance to the growing Christian persuasion.

At times, fierce battles are fought for dominance in a given society, as history can eloquently testify. And if Christianity begins to wane, a non-Christian or even anti-Christian culture immediately predominates.) Wherever God in his providence has placed his people, there they must be vigilant in the service of the Lord. In the words of Isaac Watts, the Christian asks:) Are there no foes for me to face?) Must I not stem the flood?) Is this vile world a friend to grace,) To help me on to God?) Since I must fight if I would reign,) Increase my courage, Lord;) I ll bear the toil, endure the pain,) Supported by Thy Word.) ) Greek Words, Phrases, and Constructions in 19:24 27) Verse 24) 1 1 2 8 0 “tw://bible.?id=24.6.29|AUTODETECT|” ���������� from ������ (silver) and ����� (I beat), this noun occurs only here in the New Testament and once in the Septuagint 7 1 -1 9 0 “tw://bible.?id=24.6.29|AUTODETECT|” Jer. 6:29) 1 1 -1 9 0 0 ). Together with the craftsmen, Demetrius formed a guild of silversmiths. Archaeologists have not yet found any silver shrines or images of Artemis in Ephesus.) 1 1 2 8 0 0 Verse 26) 1 1 2 8 0 “tw://bible.?id=42.5.19|AUTODETECT|” ����� & ����� ��� ���� here is an example of the seldom-used genitive of place 7 1 -1 9 0 “tw://bible.?id=42.5.19|AUTODETECT|” Luke 5:19) 1 1 -1 9 0 “tw://bible.?id=42.16.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.16.24|AUTODETECT|” 16:24) 1 1 -1 9 0 “tw://bible.?id=42.19.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.19.4|AUTODETECT|” 19:4) 1 1 -1 9 0 0 ). To link the genitive case to the noun D���� (people) poses a syntactical problem because of the location of this noun in the sentence.��51��) 1 1 2 8 0 “tw://bible.?id=43.3.26|AUTODETECT|” �W��� by his use of this demonstrative pronoun, Demetrius expresses contempt. For a similar use of this pronoun, see ) 7 1 -1 9 0 “tw://bible.?id=43.3.26|AUTODETECT|” John 3:26) 1 1 -1 9 0 0 .) 1 12 2 8 0 0 Verse 27) �0� ������x� ����� the phrase is idiomatic and means to fall into disrepute. ��52�� The noun derives from the verb ������� (I repudiate) and its -��� ending denotes progressive action.) The present infinitive ������� gives the present middle infinitive ������������ a future connotation: the whole world will suffer the loss of her magnificence. ) ) ) b. Uproar) 19:28 31) Demetrius was successful in convincing his audience of the detrimental effect Christianity would have on their income. And he aroused the religious sentiments of his listeners so that they began to proclaim the greatness of Artemis.) 28. When they heard this, the artisans became angry and began to shout, Great is Artemis of the Ephesians! ) The Western text adds an interesting note to this text: they ran out into the street. If this reading is authentic, we would visualize Demetrius in a room skillfully stirring up the crowd. The artisans became irate with the forces that threatened them and rushed out into the street in search of their foe.��53�� The people milled through the city and kept on shouting, Great is Artemis of the Ephesians.

The saying itself fits in with similar mottos of earlier times.��54�� It stirred the crowd to a frenzy; as Luke relates, they later shouted the slogan for two hours (v. 34).) 29. The whole city was filled with confusion. The people rushed together into the theater after they had seized both Gaius and Aristarchus, who were Paul s traveling companions from Macedonia.) The inhabitants of Ephesus heard the recurring shout about the greatness of Artemis of the Ephesians but did not know exactly why the crowds were gathering. The uproar must have been extraordinary. Luke uses the word confusion twice in this account (here and in verse 32: the assembly was in confusion. Most people did not even know why they had assembled there. ).) 1 1 2 8 0 “tw://bible.?id=57.1.24|AUTODETECT|” The crowd converged on the open-air theater in the center of the city. By all appearances they were nothing but a mob. We assume that the artisans had tried to capture Paul, but because they were unable to find him, they seized two of his traveling companions, Gaius and Aristarchus. The names of these two men are Roman and Greek, respectively, and Luke discloses that they hail from Macedonia. He provides no information about when these two men had accompanied Paul and how long they had been in Ephesus. We know that Aristarchus, who made his home in Thessalonica, later accompanied Paul to Troas (20:4) and on his voyage to Rome (27:2). Paul mentions Aristarchus as a fellow worker 7 1 -1 9 0 “tw://bible.?id=57.1.24|AUTODETECT|” Philem. 24) 1 1 -1 9 0 “tw://bible.?id=51.4.10|AUTODETECT|” ) and prisoner 7 1 -1 9 0 “tw://bible.?id=51.4.10|AUTODETECT|” Col. 4:10) 1 1 -1 9 0 “tw://bible.?id=45.16.23|AUTODETECT|” ). The name Gaius was common, for it appears a number of times in the New Testament 7 1 -1 9 0 “tw://bible.?id=45.16.23|AUTODETECT|” Rom. 16:23) 1 1 -1 9 0 “tw://bible.?id=46.1.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.1.14|AUTODETECT|” I Cor. 1:14) 1 1 -1 9 0 “tw://bible.?id=64.1.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=64.1.0|AUTODETECT|” III John 1) 1 1 -1 9 0 0 ). Luke states that this Gaius came from Macedonia, while the Gaius who escorted Paul to Jerusalem resided in Derbe (20:4). We surmise that both Gaius and Aristarchus were Gentile Christians. If this is the case, then the crowd attacked not Jews but fellow Gentiles who were visitors in Ephesus.) 1 18 2 8 0 0 The phrase rushed together also occurs in the account of Stephen s death (7:57). We imagine that the intention of the crowd in Ephesus matched that of the Sanhedrists in Jerusalem. In brief, the lives of Gaius and Aristarchus in particular and of Christians in general were in jeopardy.) 30. The disciples did not allow Paul to appear before the crowd, even though he wanted to do so.) The followers of Paul realized the threat to his life. For that reason, they exerted every possible effort to prevent him from appearing before the mob. Nonetheless, Paul wanted to defend the cause of Jesus Christ over against the pagan religion of Artemis.

We should not misunderstand Paul s purpose. He considered himself an ambassador for Jesus Christ, thought that Gaius and Aristarchus needed support, and wanted to refute the charges made by Demetrius.) Paul s disciples knew that the artisans had wanted to capture Paul and that the mob would attack him. These disciples knew that Paul had survived a stoning in Lystra and a beating in Philippi, but they used common sense and prevented him from becoming a martyr. Luke uses the term disciples in a general sense, so that we do not necessarily have to think in terms of the students at the hall of Tyrannus or of the twelve men who had received John s baptism (vv. 1, 9).) 31. Even some of the deputies of the province of Asia who were friendly to Paul sent a message to him urging him not to venture into the theater.) Luke seems to indicate that Paul was not easily dissuaded from going into the theater. He implies that Paul s disciples did not rely only on their powers, physical and mental, to cause Paul to yield to their collective wisdom.

They also sought the help of the provincial government officials. Luke relates that some of these high-placed deputies, or Asiarchs, were Paul s friends. These men had civil power to protect Paul and kept on begging him not to go near the theater.) Who were these provincial deputies? The title Asiarchs (see NASB, NAB, JB, RSV) means deputies of the provincial assembly of Asia. Some scholars assert that they were also high priests. But this may not be true of every Asiarch, because the two titles high priest and Asiarch were sometimes differentiated. ��55�� These Asiarchs belonged to the wealthy class of society and were delegates of individual cities to the provincial council (Commune Asiae) which regulated the worship of Rome and of the emperor.

They were probably assembled at Ephesus, among other places, to preside over the public games and the religious rites at the festival, in honor of the gods and the emperor. ��56�� Indeed, we have difficulty explaining how some of these influential people, as rulers in certain civil and religious matters and as representatives of the Roman emperor, could have been friendly to Paul. They perhaps objected to the motives of the artisans who had instigated the riot and had unlawfully called a meeting in the theater (see v. 40). Thus, they favored Paul and begged him not to appear before this mob. Here is another instance in which Roman officials were favorably disposed to the Christian faith.) ) Greek Words, Phrases, and Constructions in 19:30 31) ���������� the genitive absolute construction features the participle in the present tense to stress continued action. The use of the verb �������� expresses intent and purpose.) The verbs �4�� and ���������� are in the imperfect tense to show repeated and continued effect.) D���� this present participle from �0�� may have a causal connotation. Because they were Paul s friends, they begged him not to go to the theater.) ������ ����� the meaning of the verb to give in this instance is equivalent to the verb ������� (to place, put).

Paul s friends tried to persuade him not to place himself in danger.) ) ) c. Confusion) 19:32 34) 32. Then some people were shouting one thing or another, for the assembly was in confusion. Most people did not even know why they had assembled there.) 1 1 2 8 0 “tw://bible.?id=46.14.28|AUTODETECT|” Describing this incident, Luke seems to have difficulty suppressing humor. A mob keeps on shouting one thing after another and chaos characterizes the scene. He relates that people have converged on the theater but no one there seems to know the reason for the assembly. In the Greek, the word ekklsia (assembly) is used for the gathering in the theater. Elsewhere in Scripture, this word means church and connotes order and peace 7 1 -1 9 0 “tw://bible.?id=46.14.28|AUTODETECT|” I Cor. 14:28) 1 1 -1 9 0 “tw://bible.?id=46.14.33|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.14.33|AUTODETECT|” 33) 1 1 -1 9 0 0 in its context). But here it connotes disorder and confusion.) 1 3 2 8 0 0 33. Some of the crowd advised Alexander to speak, for the Jews pushed him forward. Alexander motioned with his hand and desired to make a defense before the assembly. 34. But when they realized that he was a Jew, for about two hours they all shouted with one voice: Great is Artemis of the Ephesians. ) The Greek at the beginning of verse 33 is cryptic, for it means either that some people in the crowd asked Alexander to speak or that they found Alexander in the crowd. In view of the interest the Jews had in this matter, I prefer the first choice and interpret the words some of the crowd to include the Jews.) Some Jews in the crowd find Alexander, lead him to the front, and ask him to address the multitude. Apparently this particular person had made a name for himself as an eloquent speaker.

From the Jews and presumably from Demetrius and the artisans he receives information about the purpose of the meeting. We guess that the Jews wanted to clear themselves of any charge of opposing the worship of Artemis. At the same time they want to place Paul and his followers in a bad light (compare v. 9). For that reason, Alexander is about to speak on behalf of the Jews. The conclusion is that this man, a Jew, is in league with the artisans.) 1 1 2 8 0 “tw://bible.?id=55.4.14|AUTODETECT|” We are unable to ascertain whether Alexander the metalworker 7 1 -1 9 0 “tw://bible.?id=55.4.14|AUTODETECT|” II Tim. 4:14) 1 1 -1 9 0 “tw://bible.?id=54.1.19-54.1.20|AUTODETECT|” ) was the same person as the orator in Ephesus or the one who, according to Paul, shipwrecked his faith 7 1 -1 9 0 “tw://bible.?id=54.1.19-54.1.20|AUTODETECT|” I Tim. 1:19 20) 1 1 -1 9 0 0 ).��57�� Because the name Alexander was common throughout the ancient world, I judge that these were three different persons.) 1 34 2 8 0 0 Alexander motions with his hand to the crowd and thus asks people to be silent so that he can speak (refer to 12:17; 13:16; 21:40). He intends to absolve the Jews of any accusation that they have shown disrespect to Artemis. Alexander no sooner opens his mouth and mentions the word Jew than the crowd begins to howl, Great is Artemis of the Ephesians. The people see no difference between the religion of the Jews in the local synagogue and the Christian faith in the house churches. Both the Jews and the Christians refuse to worship the goddess Artemis and therefore are out of step with the general population of Ephesus and the province of Asia. For two hours, the people give vent to their religious feelings and shout their one-line chorus that proclaims the greatness of Artemis.

The mob spirit provides the necessary enthusiasm to chant for that length of time. As Alexander is unable to speak, he wisely blends in with the crowd and disappears. But Gaius and Aristarchus remain captives of Demetrius and his fellow workers (see vv. 37 38).) ) Greek Words, Phrases, and Constructions in 19:32 34) Verse 32) ���� & ��� this is a classical idiom that signifies one one thing, [and] one another. ��58��) �1 ������� the masculine adjective is a contraction of �������� and in this instance means the majority. ) Luke uses two verbs in the pluperfect tense: ������� (from �6��, I know) and the compound �������������� (from ����������, I assemble). The pluperfect of �6�� actually conveys the meaning of the imperfect tense.) Verse 33) � �r ��� D���� some of the crowd. However, the aorist active participle in the genitive construction ����������� (from ��������, I thrust forward) has a causal meaning: because they thrust him forward (compare NASB, GNB, MLB). Therefore, the participle influences the subject of the main verb ����������� (they instructed, advised).) Verse 34) ��������� the nominative aorist participle lacks a main verb in this sentence.

In this syntactically difficult sentence, Luke is trying to say: All the people cried out with one voice. The verb to cry, given here as the present participle ���������, serves as the main verb. The genitive case of the participle is controlled by the preposition � (from).) ) ) d. Speech) 19:35 41) 35. The town clerk calmed the crowd and said: Men of Ephesus, who does not know that the city of the Ephesians is the guardian of the temple of the great Artemis and of the image that fell down from heaven? 36. Therefore, since these things are undeniable, you must be calm and not do anything that is rash. ) a.

The town clerk calmed the crowd. Demetrius has lost control of the movement he initiated, Alexander is prevented from speaking, and the crowd keeps on shouting a religious slogan. No one is able to change the situation until eventually the town clerk stands up before the people and addresses them.) The town clerk in Ephesus was an official whose position may be compared with that of the mayor of a modern city.��59�� He served as the intermediary between the government of Rome and the city council of Ephesus. This man had authority and the people acknowledged it. When he motioned with his hand, the people became calm and were ready to listen to reason.) b. Who does not know that the city of the Ephesians is the guardian of the temple of the great Artemis?

The town clerk knows his people and begins by addressing them as men of Ephesus. Then he continues by stating an obvious truth which he skillfully puts in the form of a rhetorical question. With this question (to which he expects a negative answer) he deftly bypasses the issue raised by Demetrius and his fellow workers. The town clerk queries whether anyone is not acquainted with the fact that Ephesus is the guardian city of the temple of the great goddess Artemis. The answer is no.) The honorific title guardian of the temple usually was given to cities that built and maintained temples for the Roman emperor. In the case of Ephesus the honorific related to the goddess Artemis,��60�� for the city was the guardian of the image that fell down from heaven.

This image probably was a meteorite that had the appearance of an icon (see n. 45).) c. Therefore, since these things are undeniable, you must be calm and not do anything that is rash. The town clerk states these facts as incontrovertible evidence and then deftly invites the citizens to display dignity and proper decorum. By starting a riot in Ephesus, the people exhibited conduct that was the reverse of the standard of a Greek gentleman. ��61�� With well-chosen words he challenges them to resort to reason and to use common sense.) 37. For you have brought these men here, though they have neither robbed temples nor blasphemed our goddess. ) Throughout this entire ordeal, both Gaius and Aristarchus have been captives of the artisans. We surmise that the town clerk was acquainted with these men, knew that no charges had been pressed in the civil courts, and understood that Demetrius had provoked a riot.

Accordingly, the town clerk argues for the release of the two captives because of lack of evidence against them. They are neither temple robbers nor blasphemers. As aliens in dispersion, Jews observed this rule: Let none blaspheme the gods which other cities revere, nor rob foreign temples, nor take treasure that has been dedicated in the name of any god. ��62�� Even if Gaius and Aristarchus are Gentiles, not Jews, they have not robbed the temple treasury in Ephesus and they have not spoken blasphemous words against Artemis.) The town clerk overlooks the fact that the Jewish and Christian teachings exalt the living God over against lifeless idols. An able statesman, he disregards glaring inconsistencies in the interest of peace and order.��63�� However, if Demetrius wishes to question his observation, the clerk has a recommendation for him and his men.) 38. If, then, Demetrius and the artisans with him have a complaint against anyone, the courts are in session and the proconsuls are available. Let them bring charges against each other. 39.

But if there is anything further that you want to know, it should be settled in a legal assembly. ) In front of all the people, the town clerk tells Demetrius and the artisans how to proceed in case they have a complaint against Gaius and Aristarchus. How humiliating for the members of the craftsmen s guild! Everyone knows that civil suits should be brought before the magistrates when the courts are in session. Demetrius first loses control of the mob; next, he loses face when he is told to go to the courts and see the proconsuls.��64��) Both the civic and the imperial courts are the places where arguments are settled in the presence of either the city councilmen, magistrates, or proconsuls. In brief, the town clerk gives his audience a general directive: Let the plaintiffs and the defendants go to our courts, where they can press charges in legal assemblies. The clerk uses technical terms, bring charges and legal assembly.

As a man of law and order, he stresses that charges must be pressed before a legally constituted court that convenes at stated times.��65�� By implication he avers that the present gathering lacks every appearance of legality.) 40. For indeed, we are running the risk of being accused of rioting concerning today s events. And there is no reason for it, because we will be unable to account for this uproar. ) In this last verse, the clerk is explicit when he warns his audience of the danger they are facing. If Roman authorities should investigate the events of the day, they would find that the Ephesians were guilty of rioting. Note the irony of the entire episode. Demetrius tells the members of his guild that they are in danger of seeing their trade decline and therefore he encourages the people to riot; the town clerk tells the Ephesians that they are in danger of being held accountable for having started a riot.) What are the dangers the Ephesians face?

The clerk fails to spell them out, but we speculate that they pertain to the loss of privileges the Romans had given the city. For the rioting, the general population of Ephesus, not the Christian church represented by Gaius and Aristarchus, has to take full responsibility and face the consequences. The city clerk points out the predicament in which they find themselves. He says that there is no valid reason for assembling in the theater, and no one will be able to account for this uproar. ) 41. Having said this, he dismissed the assembly.) Possibly the absence of an appointed proconsul in Ephesus (see n. 64) may explain why the Roman authorities failed to suppress a riot that lasted a few hours. The clerk alerts the people to possible consequences and then speaks the appropriate words for dismissing an audience.) ) Doctrinal Considerations in 19:35 41) 1 1 2 8 0 “tw://bible.?id=47.1.8-47.1.9|AUTODETECT|” a. Although neither Gaius, Aristarchus, nor Paul played an active role in the riot, the effect on them and on the local church was telling. In his second letter to the church in Corinth, Paul alludes to the hardships he and his companions had to endure in the province of Asia and even speaks of receiving the death sentence 7 1 -1 9 0 “tw://bible.?id=47.1.8-47.1.9|AUTODETECT|” II Cor. 1:8 9) 1 1 -1 9 0 0 ). Yet in the darkest hour when an entire city was in an uproar, God ruled in favor of his people through a town clerk. The cause of Christ continued to advance so that the church of Ephesus increased in strength, size, and stature.) 1 1 2 8 0 “tw://bible.?id=49.2.14-49.2.16|AUTODETECT|” b. When Paul left the Ephesian congregation for Macedonia (20:1), godly elders gave leadership and cared for the members as shepherds watch over the welfare of the sheep (20:28). Further, the church demonstrated unity and harmony by breaking down the wall of separation between Jewish and Gentile believers 7 1 -1 9 0 “tw://bible.?id=49.2.14-49.2.16|AUTODETECT|” Eph. 2:14 16) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=66.2.2-66.2.3|AUTODETECT|” c. The church of Ephesus became an evangelistic church that at first was consumed by a love for the Lord 7 1 -1 9 0 “tw://bible.?id=66.2.2-66.2.3|AUTODETECT|” Rev. 2:2 3) 1 1 -1 9 0 0 ).��66�� It spread the gospel throughout the province of Asia and became a leader among the churches in that region. It became the recipient of Paul s circular Epistle to the Ephesians.) 1 24 2 8 0 0 ) Greek Words, Phrases, and Constructions in 19:35 41) Verse 35) �������� temple guardian. The word literally connotes temple sweeper, for it is a combination of ���� (temple) and ����� (I sweep). It refers to someone who is in charge.) ��� ��������� from the verb ����� (I fall) and ���� (of the gods), this term needs the additional noun ����� (image) to make the thought complete.��67��) Verses 36 37) ����������� this verbal adjective has a passive connotation, and with the present participle D���� forms the genitive absolute construction that expresses cause: because it cannot be disputed. ) ������������� the present active participle in this setting denotes concession: even though they do not blaspheme. ) Verse 38) �0 this particle with the present indicative signifies a simple fact condition. That is, Demetrius and his men have a grievance.) ������� with the supplied noun !����� (days) or ������� (assemblies), the expression means market days or assemblies held when there are markets. ) Verse 40) Here is a report that is compressed into a single sentence. But this sentence has become obscure through the attempt to say a great deal in a few words. ��68�� Because of the density of the sentence structure, the textual problems are substantial.) ������� uprising. Is the genitive case dependent on the preceding verb to be accused of or on the preposition ���� (concerning)?

If it is taken with the verb, it means being charged with rioting today (RSV). But if it is construed with the preposition, it means to be called into question for today s uproar (NKJV). Both readings are difficult. Translators generally supply a noun, given here in italics, to complete the prepositional phrase: concerning this day s event. ��69��) Summary of Chapter 19) Paul arrives in Ephesus and meets twelve disciples who have been baptized with John s baptism. He tells them to believe in Jesus, baptizes them in the name of Jesus, and places his hands on them. They receive the Holy Spirit, speak in tongues, and prophesy.) For three months Paul teaches in the local synagogue, but when he meets opposition from some Jews, he leaves.

For two years he teaches his disciples in the hall of Tyrannus. God performs miracles through Paul. Paul s handkerchiefs and aprons are used to heal the sick.) The sons of Sceva, a Jewish high priest, try to cast out a demon in the name of Jesus. The demon overpowers them and severely beats them, so that they flee naked and bleeding from that house. Many people believe in Jesus, confess their sins, and burn their books on sorcery, which have the value of fifty thousand silver coins.) Paul plans to leave Ephesus, travel through Macedonia and Achaia, and go to Jerusalem. Before Paul leaves Ephesus, the silversmith Demetrius convenes the guild of artisans and other workers who make and sell silver shrines.

He appeals to the economic and religious interests of his audience and denounces Paul and the Christians for saying that manmade idols are not gods. An uproar ensues. Gaius and Aristarchus are captured and taken to the theater, but Paul s friends prevent him from going there. Alexander tries to address the multitude, but because he is a Jew he is drowned out by the people shouting, Great is Artemis of the Ephesians. The town clerk quiets the crowd, admonishes them, and warns them of the consequences that could result from the rioting. He then dismisses the crowd.) ) ) ) ) 1 Bruce M.

Metzger, A Textual Commentary on the Greek New Testament, 3d corrected ed. (London and New York: United Bible Societies, 1975), p. 469.) 1 1 2 8 0 “tw://bible.?id=44.19.1-44.19.7|AUTODETECT|” 2 Ernst K�semann, The Disciples of John the Baptist in Ephesus, in Essays on New Testament Themes, Studies in Biblical Theology series 41 (London: SCM, 1964), p. 144. Consult C. K. Barrett, Apollos and the Twelve Disciples of Ephesus, in The New Testament Age: Essays in Honor of Bo Reicke, ed. William C. Weinrich, 2 vols. (Macon, Ga.: Mercer University Press, 1984), vol. 1, p. 30. But see F. W. Norris, Christians only, but not the only Christians 7 1 -1 9 0 “tw://bible.?id=44.19.1-44.19.7|AUTODETECT|” Acts 19:1 7) 1 1 -1 9 0 0 ), ResQ 28 (1985 86): 97 105.) 1 4 2 8 0 0 3 Barrett, Apollos and the Twelve Disciples, p. 37. J. D. G. Dunn advises against calling these Ephesian disciples simply disciples of John the Baptist. Baptism in the Holy Spirit, Studies in Biblical Theology, 2d series 15 (London: SCM, 1970), p. 84.) 4 In Acts, the verb believe is used occasionally to signify consent without allegiance (see, e.g., 8:13).) 5 John Calvin, Commentary on the Acts of the Apostles, ed.

David W. Torrance and Thomas F. Torrance, 2 vols. (Grand Rapids: Eerdmans, 1966), vol. 2, p. 151.) 6 J. K. Parratt, The Rebaptism of the Ephesian Disciples, ExpT 79 (1967 68): 182 83; Henry Alford, Alford s Greek Testament: An Exegetical and Critical Commentary, 7th ed., 4 vols. (1877; Grand Rapids: Guardian, 1976), vol. 2, p. 211.) 1 1 2 8 0 “tw://bible.?id=44.13.3|AUTODETECT|” 7 See ) 7 1 -1 9 0 “tw://bible.?id=44.13.3|AUTODETECT|” Acts 13:3) 1 1 -1 9 0 “tw://bible.?id=54.4.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.4.14|AUTODETECT|” I Tim. 4:14) 1 1 -1 9 0 “tw://bible.?id=54.5.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.5.22|AUTODETECT|” 5:22) 1 1 -1 9 0 “tw://bible.?id=55.1.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.1.6|AUTODETECT|” II Tim. 1:6) 1 1 -1 9 0 “tw://bible.?id=58.6.2|AUTODETECT|” ; and refer to ) 7 1 -1 9 0 “tw://bible.?id=58.6.2|AUTODETECT|” Heb. 6:2) 1 1 -1 9 0 0 .) 1 11 2 8 0 0 8 Consult Dunn, Baptism in the Holy Spirit, p. 88.) 9 F. F. Bruce sees Ephesus as the new center for the Gentile mission and the Spirit-filled disciples as the nucleus of the Ephesian church. The Book of the Acts, rev. ed., New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1988), p. 365.) 10 Consult Anthony A. Hoekema, Holy Spirit Baptism (Grand Rapids: Eerdmans, 1972), pp. 44 45.) 11 Metzger, Textual Commentary, p. 468.) 12 A. T.

Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 861.) 13 Metzger, Textual Commentary, p. 470.) 14 Consult George E. Ladd, A Theology of the New Testament (Grand Rapids: Eerdmans, 1974), p. 333; also see his Kingdom of God (Heaven), BEB, vol. 2, p. 1277. And refer to Donald Guthrie, New Testament Theology (Downers Grove: Inter-Varsity, 1981), p. 429.) 15 G�nther Ebel, NIDNTT, vol. 3, p. 941. S. V. McCasland concludes that the term the Way as a designation of Christianity was derived from Isa[iah] 40:3 and that it is an abbreviated form of the way of the Lord.

The idiom came to Christianity via Qumran and John the Baptist. The Way, JBL 77 (1958): 230.) 16 One of the bodyguards of Herod the Great also bore the name Tyrannus. Josephus Antiquities 16.10.3 [314].) 17 Gerald F. Hawthorne, Tyrannus, ISBE, vol. 4, p. 932.) 18 Consult Richard B. Rackham, The Acts of the Apostles: An Exposition, Westminster Commentaries series (1901; reprint ed., Grand Rapids: Baker, 1964), p. 352.) 1 1 2 8 0 “tw://bible.?id=46.12.12-46.12.27|AUTODETECT|” 19 ) 7 1 -1 9 0 “tw://bible.?id=46.12.12-46.12.27|AUTODETECT|” I Cor. 12:12 27) 1 1 -1 9 0 “tw://bible.?id=49.1.22-49.1.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.1.22-49.1.23|AUTODETECT|” Eph. 1:22 23) 1 1 -1 9 0 “tw://bible.?id=49.4.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.4.12|AUTODETECT|” 4:12) 1 1 -1 9 0 “tw://bible.?id=51.1.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.18|AUTODETECT|” Col. 1:18) 1 1 -1 9 0 “tw://bible.?id=51.1.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=51.1.24|AUTODETECT|” 24) 1 1 -1 9 0 0 .) 1 20 2 8 0 0 20 Calvin, Acts of the Apostles, vol. 2, p. 155.) NIV New International Version) 21 Josephus Antiquities 8.2.5 [46 49].) 22 Adolf Deissmann translated a papyrus fragment that reads: I adjure thee by the god of the Hebrews Jesu. Deissmann comments that the name Jesu is an insertion; no Christian, still less a Jew, would have called Jesus the god of the Hebrews. Light from the Ancient East, rev. ed., trans. Lionel R. M. Strachan (New York: Doran, 1927), p. 260 n. 4.) 23 Josephus War 2.20.4 [566]; 4.9.11 [574]; 5.13.1 [527].

From the writings of Josephus, Emil Sch�rer compiled a list of twenty-eight high priests who were appointed from 37 b.c. to a.d. 67 68. The History of the Jewish People in the Age of Jesus Christ (175 b.c. a.d. 135), rev. and ed. Geza Vermes and Fergus Millar, 3 vols. (Edinburgh: Clark, 1973 87), vol. 2, pp. 229 32.) 24 Bruce, Book of the Acts, p. 368; Gary M. Burge, Sceva, ISBE, vol. 4, p. 350.) 25 Consult B. A. Mastin, Scaeva the Chief Priest, JTS 27 (1976): 412.) 26 Albert C.

Clark asserts that because in the Greek New Testament the term high priest occurs far more often than the expression priest, a scribe & would easily substitute the more familiar word for the rarer. The Acts of the Apostles: A Critical Edition with Introduction and Notes on Selected Passages (1933; Oxford: Clarendon, 1970), p. 370.) 27 The verbs ginMskM (I come to know, understand) and epistamai (I understand, know) are identical in meaning. See G�nther Harder, NIDNTT, vol. 3, p. 122.) NASB New American Standard Bible) JB Jerusalem Bible) 28 Bauer, p. 47. Consult Robertson, Grammar, p. 745.) 29 R. C. H.

Lenski, The Interpretation of the Acts of the Apostles (Columbus: Wartburg, 1944), p. 796.) 30 The city was a center of the magic arts, as archaeological discoveries confirm. Numerous documents contain magical incantations, some of which were known as the Ephesian letters. The latter term relates to the magic charms that were used in the cultic worship of the goddess Artemis. Hans Dieter Betz, ed., The Greek Magical Papyri in Translation: Including the Demotic Spells (Chicago and London: University of Chicago Press, 1986), pp. 84, 89, 91.) 31 David E. Aune, Magic, ISBE, vol. 3, p. 219.) 32 Consult Adolf Deissmann, Bible Studies (reprint ed.; Winona Lake, Ind.: Alpha, 1979), p. 323. See also Bauer, p. 646.) 33 Bauer, p. 105.) 34 Calvin, Acts of the Apostles, vol. 2, p. 159.

A. W. Argyle suggests the following translation: Thus by the might of the Lord the word increased and prevailed. See Acts xix. 20, ExpT 75 (1964): 151. And see �douard Delebecque, La m�saventure des fils de Sc�vas selon ses deux versions (Actes 19, 13 20), RSPT 66 (1982): 231.) 35 John Albert Bengel, Gnomon of the New Testament, ed. Andrew R.

Fausset, 5 vols. (Edinburgh: Clark, 1877), vol. 2, p. 680.) 36 Metzger, Textual Commentary, p. 471.) 1 1 2 8 0 “tw://bible.?id=42.1.66|AUTODETECT|” 37 Compare the Greek text in ) 7 1 -1 9 0 “tw://bible.?id=42.1.66|AUTODETECT|” Luke 1:66) 1 1 -1 9 0 “tw://bible.?id=42.21.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.21.14|AUTODETECT|” 21:14) 1 1 -1 9 0 “tw://bible.?id=44.5.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.5.4|AUTODETECT|” Acts 5:4) 1 1 -1 9 0 “tw://bible.?id=47.9.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.9.7|AUTODETECT|” II Cor. 9:7) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 38 SEB; GNB, JB, NAB, NEB, respectively.) 39 RSV, NKJV, MLB, Moffatt, with variations.) 40 H. J. Cadbury, Erastus of Corinth, JBL 50 (1931): 42 58. See also Colin J. Hemer, The Book of Acts in the Setting of Hellenistic History, ed. Conrad H. Gempf (T�bingen: Mohr, 1989), p. 235.) 1 1 2 8 0 “tw://bible.?id=47.2.13|AUTODETECT|” 41 ) 7 1 -1 9 0 “tw://bible.?id=47.2.13|AUTODETECT|” II Cor. 2:13) 1 1 -1 9 0 “tw://bible.?id=47.7.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.7.6|AUTODETECT|” 7:6) 1 1 -1 9 0 “tw://bible.?id=47.7.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.7.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=47.8.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.8.6|AUTODETECT|” 8:6) 1 1 -1 9 0 “tw://bible.?id=47.8.16-47.8.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.8.16-47.8.18|AUTODETECT|” 16 18) 1 1 -1 9 0 “tw://bible.?id=47.8.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.8.23|AUTODETECT|” 23) 1 1 -1 9 0 “tw://bible.?id=47.12.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.12.18|AUTODETECT|” 12:18) 1 1 -1 9 0 0 .) 1 11 2 8 0 0 42 Consult Calvin, Acts of the Apostles, vol. 2, p. 161.) 43 Luke has a penchant for understatements. Examples in the Greek text are 12:18; 14:28; 15:2; 17:4, 12; 19:23 24; 27:20.) 44 R. E. Osborne interprets the term wild beasts to mean the Jews who opposed Paul first in Ephesus and later in Jerusalem ( Paul and the Wild Beasts, JBL 85 [1966]: 225 30). Abraham J. Malherbe thinks that Paul refers to heretics ( The Beasts at Ephesus, JBL 87 [1968]: 71 80).) KJV King James Version (= Authorized Version)) NKJV New King James Version) NEB New English Bible) 45 The worship of Artemis was widespread in Greece, where she was revered as the goddess of animals, nature, and hunting.

In Asia Minor she was known as the goddess of fertility and childbirth (see William S. La Sor, Artemis, ISBE, vol. 1, pp. 306 7). In 1956, archaeologists at Ephesus uncovered two statues of Artemis, each with more than twenty breasts (symbols of fecundity). Although the goddess was known as Artemis of the Ephesians (v. 34), the actual object of worship at her temple in Ephesus was a stone, probably a meteorite, that had fallen from the sky (v. 35).) 46 Lake and Cadbury, Beginnings, vol. 4, p. 246.) 47 Refer to F. W. Grosheide, De Handelingen der Apostelen, Kommentaar op het Nieuwe Testament series, 2 vols. (Amsterdam: Van Bottenburg, 1948), vol. 2, p. 215.) 48 Lily Ross Taylor, Artemis of Ephesus, Beginnings, vol. 5, p. 252.) 49 Alford, Alford s Greek Testament, vol. 2, p. 217.) 1 1 2 8 0 “tw://bible.?id=44.19.23-44.19.41|AUTODETECT|” 50 Larry J. Kreitzer surmises that commemorative Roman coins, minted at Ephesus, bearing the inscription and emblem of the temple of Diana, and dated at about a.d. 51, may indicate imperial support for the temple worship of Artemis. A Numismatic Clue to ) 7 1 -1 9 0 “tw://bible.?id=44.19.23-44.19.41|AUTODETECT|” Acts 19:23 41) 1 1 -1 9 0 0 . The Ephesian Cistophori of Claudius and Agrippina, JSNT 30 (1987): 59 70.) 1 1 2 8 0 0 51 C. F. D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 39.) 1 1 2 8 0 “tw://bible.?id=44.19.27|AUTODETECT|” 52 Refer to G. D. Kilpatrick, ) 7 1 -1 9 0 “tw://bible.?id=44.19.27|AUTODETECT|” Acts 19.27) 1 1 -1 9 0 0 apelegmon, JTS n.s. 10 (1959): 327.) 1 24 2 8 0 0 53 F. Sokolowski ( A New Testimony on the Cult of Artemis of Ephesus, HTR 58 [1965]: 427 31) details an incident in which forty-five persons from Sardis were put to death. The anger expressed in this incident and by the crowd in Ephesus is similar.) 54 Xenophon Ephesius 1.11.15.) NAB New American Bible) RSV Revised Standard Version) 55 Bauer, p. 116. A. N. Sherwin-White, Roman Society and Roman Law in the New Testament (1963; reprint ed., Grand Rapids: Baker, 1968), p. 90.

And see Lily Ross Taylor, The Asiarchs, Beginnings, vol. 5, pp. 256 62.) 56 Morris O. Evans, Asiarch, ISBE, vol. 1, p. 329.) 57 Consult William Hendriksen, Exposition of the Pastoral Epistles, New Testament Commentary series (Grand Rapids: Baker, 1957), pp. 86 87, 323 25.) 58 Robertson, Grammar, p. 747 (italics added).) GNB Good News Bible) MLB The Modern Language Bible) 59 In his translation of the New Testament, Martin Luther rendered the Greek term grammateus (town clerk) as Kanzler (chancellor), which is the equivalent of a secretary or a minister in a government. Consult Theodor Zahn, Die Apostelgeschichte des Lucas, Kommentar zum Neuen Testament series, 2 vols. (Leipzig: Deichert, 1921), vol. 2, p. 697 n. 26.) 60 Bauer, p. 537. Sherwin-White notes that the title neokoros (temple guardian) appears on civic coins of Ephesus from the time of Trajan, though a generation later than on provincial coins. Roman Society and Roman Law, pp. 88 89.) 61 Rackham, Acts, p. 369.) 62 Josephus Antiquities 4.8.10 [207] (LCL); Against Apion 2.33 [237].) 63 Consult Grosheide, Handelingen der Apostelen, vol. 2, p. 222.) 64) The term proconsul fits the context because a Roman proconsul resided in the capital of the province to which he was assigned. Ephesus, capital of the province Asia, had one proconsul.

The use of the plural in this instance perhaps refers to proconsuls as a class.) Another explanation for the use of the plural is that soon after Nero became emperor (October a.d. 54), his mother, Agrippina, plotted the death of Marcus Junius Silanus, the proconsul in Asia. She instructed two Romans, one a knight and the other a freedman, to poison the proconsul. The two officials, who were protected by Agrippina, functioned as comptrollers of the imperial revenues in Asia (Tacitus Annals 13.1; Dio Cassius History 61.6.4 5). Some scholars surmise that these men temporarily assumed the function of proconsul and thus that Luke s use of the word proconsuls is an allusion to these two officials. (Consult E. M. Blaiklock, Cities of the New Testament [Westwood, N.J.: Revell, 1965], p. 65; Rackham, Acts, p. 369; Hemer, Book of Acts, pp. 123, 169.

But Bruce calls this suggestion improbable. (Book of the Acts, p. 379.) However, because the information is insufficient, any conclusion on this matter is nothing more than a hypothesis.) 65 Consult Lake and Cadbury, Beginnings, vol. 4, p. 251.) 66 Refer to Everett F. Harrison, The Apostolic Church (Grand Rapids: Eerdmans, 1985), p. 215.) 67 Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, trans. and rev. Robert Funk (Chicago: University of Chicago Press, 1961), #241.7; Thayer, p. 152.) 68 William M. Ramsay, Pauline and Other Studies in Early Christian History, Limited Editions Library (1906; reprint ed., Grand Rapids: Baker, 1970), p. 213.) 69 Robert Hanna, A Grammatical Aid to the Greek New Testament (Grand Rapids: Baker, 1983), p. 230.) )