Acts 19

H. Leo Boles Commentary On Acts 19 PAUL AT EPHESUSAct_19:1-12 1 And it came to pass, that, while Apollos was at Corinth,—Luke, the writer of Acts, left the narrative of Paul’ s journey and recorded the incidents about Apollos. While Apollos was at Corinth, Paul came to Ephesus; so Paul did not get to see Apollos while he was at Ephesus. Paul passed through “ the upper country” and came to Ephesus. The “ upper,” as used here, means that part of the country to which men go up away from the sea; it is applied here to the more eastern parts of Asia Minor. Paul’ s journey was very likely through the districts of Lycaonia, Galatia, and Phrygia; he had visited these on his second missionary tour. He “ came to Ephesus,” according to the conditional promise which he had made when he left Ephesus. ( Acts 18:21.) When he ar¬rived he “ found certain disciples” there. These men are called “ disciples” because they were, like Apollos, to a certain extent in¬structed concerning Jesus, and what they already knew drew them to listen to Paul who came to teach the disciples and preach the gospel. 2 and he said unto them, Did ye receive the Holy Spirit—In talking with them Paul learned that they were very deficient in their knowledge of the gospel. He asked them if they had received the Holy Spirit when they believed. Their reply showed how little they knew about the gospel. They answered: “ Nay, we did not so much as hear whether the Holy Spirit was given.” These “ disciples” believed that Jesus was the promised Messiah, but they had not heard anything further than what John had preached. They had never heard of the gift at Pentecost; they had heard of the Holy Spirit, for John spoke of him. (Matthew 3:11; John 1:33.) So they had heard of the existence of the Holy Spirit, but not that he had come on Pentecost. It is difficult to understand why they knew so little about the Holy Spirit. 3 And he said, Into what then were ye baptized?—Paul suspects that they had not been baptized intelligently; hence, he asks: “ Into what then were ye baptized ?” He recognizes that they were baptized “ into” something; he implies that scriptural baptism is “ into” something; hence, his question. They very promptly answered: “ Into John’ s baptism.” This is the last mention in the New Testament of John the Baptist. These “ disciples” had been baptized “ into John’ s baptism,” but they had not grasped the meaning of it. Evidently they had been baptized by some of John’ s disciples after John’ s baptism had ceased; hence, their baptism was not valid. John’ s baptism was out of date; it was only in force during John’ s ministry, and was not to be continued. 4 And Paul said, John baptized with the baptism of repentance,—Here we have a fuller comment on the meaning of John’ s baptism. John’ s baptism is frequently described as a “ baptism of repentance.” John came to make ready a people prepared for the Lord. (Luke 1:17.) Those who submitted to John’ s baptism pledged that they would receive the Christ when he came; John did not want to make disciples merely for himself; he wanted them to believe on “ the one that cometh after me.” (Matthew 3:11; Mark 1:7; Luke 3:16; John 1:15.) Evidently these disciples had been baptized, but had not accepted Christ. It seems clear that they had not accepted Christ because they did not know of him. 5 And when they heard this,—So soon as they learned from Paul of the Christ “ they were baptized into the name of the Lord Jesus.” We have no evidence that the apostles were rebaptized, neither others who were baptized by John; their baptism was accepted; but these were commanded to be baptized “ into the name of the Lord Jesus.” Their baptism was not accepted. Luke does not give a formula here for baptizing, but simply explains that these men were baptized in obedience to their faith in Christ. These disciples had never received such a baptism as Christ ordained ; hence, they had to be baptized in order to enter Christ. 6-7 And when Paul had laid his hands upon them,—This was not a baptism of the Holy Spirit; no human agency or administrator had any part in the baptism of the Holy Spirit. Hands were laid on the Samaritans by Peter and John (Acts 8:16), and in Damascus in the case of Paul (Acts 9:17). Here a supernatural or miraculous gift was bestowed upon these as “ they spake with tongues, and prophesied.” The speaking with tongues and prophesying was external and positive proof that the Holy Spirit had come on these twelve who were now fully obedient to the gospel and were ready for faithful service in his name. There were about twelve men in this number. There is much discussion as to why the inspired historian should use the word “ about.” There is no use to speculate as to why this term is used. 8 And he entered into the synagogue,—Since the incident of John’ s disciples is mentioned before anything else, it seems probable that Paul had found them among the few Christian brethren in Ephesus, and began teaching them before he visited the synagogue. The Jews met in their synagogue for worship on the Sabbath, and Paul went there and “ spake boldly for the space of three months.” It seems that Christians held their religious services in the synagogue; he gave his Jewish brethren full opportunity to hear the gospel in its fullness. He may have just entered the synagogue on their Sabbath, but it seems that he not only entered on the Sabbath during this three months’ sojourn, but on other occasions he taught the people who assembled there. Again we have Paul’ s “ reasoning and persuading” ; he convinced them by his reasoning and the scriptures that Jesus was the Christ, and he persuaded them to accept him as their Savior. He taught them “ the things concerning the kingdom of God.” Paul’ s idea of the “ kingdom of God” was that it was the church of God which had been purchased with the blood of Christ. (Acts 20:28.) Paul understood and taught that the kingdom had been established. 9 But when some were hardened and disobedient,—Paul was permitted to speak longer in the synagogue here without interruption than any other place, unless it be Corinth. Paul had the same experience here that he had at other places; some believed and some disbelieved. Those who disbelieved hardened their heart and began to speak “ evil of the Way before the multitude.” Paul was not a coward; he did not leave the synagogue simply because some opposed him. Evidently he saw the Jewish obstinacy and turned away from them. He left the synagogue and took the disci¬ples and reasoned “ daily in the school of Tyrannus.” The disbelieving Jews showed their hardness of heart by reviling Christ, his teaching, his disciples, and Christianity, “ the Way.” (Acts 9 Acts 2.) Paul separated the disciples, and now the meeting place became the lecture room of Tyrannus. He had done the same thing at Corinth. (Acts 18:7.) “ School” is from the Greek “ schole,” and meant, originally, “ to hold on, leisure,” and then in later Greek, a “ place where there is leisure.” This is the only instance of its being used in the New Testament. The name “ Tyrannus” is a common one, and means “ tyrant.” We know nothing about this Tyrannus; we do not know whether he was a heathen or a Jew. 10 And this continued for the space of two years;—Paul had been in Ephesus more than three months when he was forced to go to the lecture room of Tyrannus. He continued to preach the gospel here “ for the space of two years.” He continued edifying the saints and preaching to all who would come. He may have continued longer in Ephesus, and sojourning in the house of Aquila and Priscilla for some months. He remained here long enough for all who dwelt in that province to have opportunity to hear the gospel. Paul seems to have remained in Ephesus, but the gospel spread all over the province. Paul heard of the trouble that existed in the church at Corinth and wrote a letter to the church while at Ephesus; this letter seems to have been lost. (1 Corinthians 5:9.) He wrote the first Corinthian letter while at Ephesus. 11-12 And God wrought special miracles by the hands of Paul:—Paul was endowed with miraculous gifts; he had the power to work miracles. He confirmed the word that he preached by working miracles. In Ephesus magicians and exorcists had claimed to work miracles; some superstitious people had believed in them. Paul had power to do even greater things than they even claimed. They even took handkerchiefs from Paul to the sick. Paul did not have to visit the sick, but handkerchiefs and aprons were carried from Paul and the diseases were healed and evil spirits cast out of those who possessed them. “ Handkerchiefs” were common in the eastern country to use to wipe perspiration from the face. “ Aprons” were the same as napkins.

Paul did manual work at Ephesus (Acts 20:34) and so used handkerchiefs and aprons. These special miracles would emphasize the work that Paul was doing; the people could know that he was a teacher from God, because God was with him in these great miracles.

THE SEVEN SONS OF SCEVA Acts 19:13-20 13 But certain also of the strolling Jews,—These “ strolling Jews” were “ exorcists,” who traveled from place to place and practiced their spells of sorcery which was connected with the name of Solomon. Jesus alluded to them in Palestine. (Matthew 12:27; Luke 11:19.) “ Exorcists” comes from the Greek “ exorkizo,” which means “ to exact an oath” ; they used an oath as a spell or a charm. These men regarded Paul as one of their own; they attempted to use the name of Christ as did Paul in performing his miracles. They did not know Christ, but their formal oath was: “ I adjure you by Jesus whom Paul preacheth.” This case is similar to that of Elymas the sorcerer (Acts 13:8), and that of Simon Magus (Acts 8: 21). They had not learned the difference between the real miracles that Paul performed and the pretended ones of the exorcists. 14 And there were seven sons of one Sceva,—We do not know who Sceva was; some think that he was a high priest. Some think that the Greek here should be translated “ ruler” instead of priest. His name is of Latin origin. “ Chief priest” means one who is at the head of one of the twenty-four courses of the Levitical priesthood; hence, we cannot tell whether he had been at the head of one of the twenty-four courses of priests of the temple, or had once been the high priest at Jerusalem. He had seven sons who were engaged in sorcery; they were exorcists. 15 And the evil spirit answered—These seven sons of Sceva attempted to cast out an “ evil spirit.” The evil spirit answered: “ Jesus I know, and Paul I know; but who are ye?” The meaning is, the Jesus whom you mention I recognize, and the Paul whom you mention I know, but you, who are you? The evil spirit did not recognize in the sense of obeying the authority of these seven sons. “ I know” is from “ genosko,” with respect to Jesus, and from “ epistomai,” with respect to Paul; so the verbs are different, and carry a different meaning. The spirit here spoke through the man as in Mark 3:11. 16 And the man in whom the evil spirit was—This shows that the evil spirit spoke through the man who was afflicted. Instead of this evil spirit obeying these exorcists, it leaped on them. “ Both of them” seems to imply that only two of the seven were attempting to practice upon this evil spirit; however, “ both” is from the Greek “ amphoteron,” and means “ all” or more than “ two” ; hence, here “ amphoteroi” includes all seven; “ both” in old English was used for more than “ two.” The defeat was so pronounced that the sons of Sceva “ fled out of that house naked and wounded.” The word “ naked” here comes from the Greek “ gum nous,” and probably means only torn garments. “ Wounded” is from the old verb “ to wound.” It is used in the New Testament only here and in Luke 20:12. A similar case is found in Mark 5:3-4, where no one could control the evil spirit. 17 And this became known to all,—This had a wonderful effect on the people of Ephesus; they learned of it, and all who had practiced hidden arts were so extensively known that fear fell upon them all when they learned what this evil spirit had done to the sons of Sceva. They thought that an undefined power resided in the sacred name of Jesus, and fear fell upon them as it did upon the church when Ananias and Sapphira were struck dead. (Acts 5:5 Acts 5:10.) It was a perilous thing for men to use the name of Jesus rashly; all people thought more of this name now than they had before. Hence, the name of Jesus was profoundly respected. 18 Many also of them that had believed came,—The fear of Jesus came upon the superstitious idolaters of Ephesus, and also upon the church. Luke is faithful to record the facts and does not hesitate to mention any shame that may have come upon the church. This was a humiliating confession and shows how many of the early converts were imperfect in their lives. Many of these early converts had kept some of the things which they had before their conversion; they practiced these things before their conversion and had not given them up, but now, since fear had come upon them, they were ready to destroy everything that pertained to this sorcery. 19 And not a few of them that practised magical arts—It seems that those who had been converted who had practiced the magical art, and even those who were not converted that practiced it, were ready now to quit the practice and destroy their books. They brought “ their books together and burned them in the sight of all.” These books were filled with incantations, recipes for love philters, formulas for casting out evil spirits, and such like. Ephe¬sus swarmed with magicians and astrologers. The Christians brought their books and the others were led to renounce their evil practices; hence, they were ready to destroy their books. They burned them in the presence of all; this was a confession of the evils that they had practiced, and an open declaration to cease such evil works. “ They counted the price of them, and found it fifty thousand pieces of silver.” Ephesus was largely populated with Greek citizens and probably the silver pieces were the Greek “ drachmae/’ or the Latin “ denarius” ; probably the total cost was about ten thousand dollars. This was a great sacrifice.

No doubt that many of these books were rare and possessed a peculiar value of their own from the precious secrets they were supposed to contain. The results of preaching the gospel to the Ephesians and the confirmation of the word by miracles are thus seen in the effect that it had on these people to cause them to suffer such a great loss. 20 So mightily grew the word—While the people were in this state of mind the word of God increased among them. Since they had given up their magical arts, they were now ready to accept something else; hence, the truth as preached by Paul found lodgment in their hearts. The full meaning of the word rendered “ mightily” is “ with overpowering force and strength, which nothing could resist.” No wonder we find a large church at Ephesus. “ The word of the Lord” grew and “ prevailed” ; that is, it kept growing and gaining strength; this was a day of triumph for Christ in Ephesus; Ephesus for centuries after this was a center of Christian power. Timothy came to Ephesus as also did John the apostle.

THE MOB; SILVER SHRINES OF DIANAAct_19:21-41 21 Now after these things were ended,—After the burning of the books on magical arts, Paul had it in heart to leave Ephesus. Paul “ passed through Macedonia and Achaia” on his way “ to Jerusalem.” Paul had probably written the first Corinthian letter while he was at Ephesus. He had a twofold object in this visit. The first was to stir up the faith of the churches, and correct any disorders which might be disturbing their development. The second was to bring to a close the collection for the poor saints at Jerusalem. (Romans 15:25; 1 Corinthians 16:1-3.) After he had completed his journey to Jerusalem he had it in heart to go to Rome. He said: “ I must also see Rome.” This had been a long-cherished plan of Paul’ s; he refers to it very distinctly in his letter to the church at Rome. (Romans 1:13; see also Romans 15:23-24 Romans 15:28.) 22 And having sent into Macedonia two of them—Paul sent Timothy and Erastus on to Macedonia while “ he himself stayed in Asia” for a longer time. He had sent Timothy to Corinth (1 Corinthians 4:17), and had requested the church to treat him with kindness; he expected him to return, and he evidently had before Paul left Ephesus; he then sent Titus to Corinth to finish what Timothy had not quite succeeded in doing with instructions to meet him in Troas. Now Timothy and Erastus (Romans 16:23; 2 Timothy 4:20) go on to Macedonia to prepare the way for Paul. For some rea¬son Paul was delayed; he gives a reason for this in 1 Corinthians 16:8 f. There was a great opportunity for Paul to do more work in Ephesus ; Pentecost came toward the end of May, and in this month the festival of Artemis, or Diana, was held in Ephesus; a great multitude would come to the city, which would give Paul an opportunity to preach the gospel to a great number; however, Paul did not remain till Pentecost. 23 And about that time there arose—Some trouble arose about this time concerning “ the Way.” “ The Way” is a very familiar term, and is used frequently by Luke as synonymous of the disciples of Christ. (Acts 9:2 Acts 19:9 Acts 22:4 Acts 24:14 Acts 24:22.) This term may have originated in the words which Christ had used of himself when he said: “ I am the way and the truth and the life: no one cometh unto the Father, but by me.” (John 14:6.) There had always been opposition to Christianity, but there seems to have developed more opposition now than at some previous time. The fight with wild beasts in 1 Corinthians 15:32, whatever it was, was before that epistle was written, and so before this new uproar. Paul as a Roman citizen could not be made to fight with wild beasts, but he so pictured the violent opponents of Christ in Ephesus. 24 For a certain man named Demetrius,—We do not know whether this Demetrius is the one spoken of in 3 John 1:12; however, he was from the neighborhood of Ephesus. Demetrius had something to do with this “ no small stir” about the disciples of Christ. He was a silversmith and made images or shrines of Diana. He had a profitable business, and just at this time before the feast he would sell many of his shrines. A great multitude would come into the city to worship Diana, and they would want to take a shrine or image of Diana back home with them. Evidently Paul had condemned the practice of idolatry and this would hurt Demetrius’ business; so many of the Ephesians had become Christians and had destroyed their idols that Demetrius was much concerned about his trade. We see that Demetrius was more concerned about making money than he was about becoming a Christian; he cared nothing about others becoming a Christian, but he did want to sell his shrines to them. 25 whom he gathered together,—Demetrius got busy; he gathered those who were of the same craft and persuaded them to join him in opposing Paul’ s preaching. Perhaps Demetrius was chief among those of his trade; trade unions or guilds were found among almost every kind of trade in the Roman Empire in apostolic times. This shows how easily the workman of the trade could be summoned to discuss anything relating to the trade, and how a disturbance could be had. 26 And ye see and hear, that not alone at Ephesus,—Here we have the argument that Demetrius makes to his fellow craftsmen to persuade them to join him in his opposition to the preaching of Paul. Not only in Ephesus, “ but almost throughout all Asia,” Paul had injured their trade by preaching Christ. Demetrius may have exaggerated some to excite his fellow craftsmen to action. What Paul had preached had greatly disturbed his business. Demetrius does not mean the entire continent of Asia, but the province of Asia Minor. All the roads in Asia Minor centered in Ephesus; from its position it was almost as much a meet¬ing place of eastern and western thought as was Alexandria.

Pilgrims came from all parts of Asia Minor to visit the famous shrine of Diana. Demetrius not only exaggerated his statements to his fellow craftsmen, but he also exaggerated the effect of Paul’ s work. We know that Paul had established churches in Ephesus, Laodicea, and Colosse; John in Revelation speaks of the churches in Pergamum, Smyrna, Thyatira, Sardis, and Philadelphia. He correctly represented Paul’ s teaching when he said that he preached against their idolatrous worship. 27 and not only is there danger that this our trade—Demetrius in further arguing his case before his fellow craftsmen said that not only their trade was in danger, but that “ the temple of the great goddess Diana” was in danger of being abandoned. Demetrius mentioned his business first, and then the destruction of the shrine next; he knew that they would feel more keenly the force of his argument if he mentioned their business first. Again, he mentions the magnificence of “ the great goddess Diana” “ whom all Asia and the world worshippeth.” Here again he exaggerates; however, the temple of Diana was the most famous in the world, and a place of resort for people from all parts of Asia Minor and Greece. The temple of Diana was one of the wonders of the an¬cient world, and the glory and pride of all the Ephesians. If people followed the teachings of Paul they would give up their idolatry, and that would leave the temple desolate. Summing up De-metrius’ argument he makes but two points: his trade would be injured and their religion would be in danger.

He appealed to two of the strongest sentiments that rule the human heart— their financial interests and their religion. Selfish interests and appeal to their prejudice caused a riot and the city was full of tumult. 28 And when they heard this—Demetrius’ speech was very effective; he had made it probably in some open space near the place where the shrines were made. The people “ were filled with wrath” and started an uproar. They shouted unanimously: “ Great is Diana of the Ephesians.” This was similar to the cry, “ O Baal, hear us,” by the priests of Baal on Mount Carmel in the days of Elijah. (1 Kings 18:26.) The idol was enshrined in the temple; it was different from the Greek goddess, Diana, which was represented as fair and beautiful, standing with a bow in her hand and a stag at her side as a huntress. “ Diana of the Ephesians” was a crude many-breasted female figure, ending below the breasts in a square pillar curiously carved with ancient symbols of bees, flowers, and corn. It was reputed to have fallen down from heaven. 29 And the city was filled with the confusion:—Lewin, in his “ Saint Paul,” describes this mob as follows: “ The illiterate artisans, soured by reduced wages or want of employment, were roused into a state of frenzy, and full of rage they sallied forth into the streets to wreak vengeance on the object of their blind fury. The living mass rolled along, and the thousands of idlers, whom the games had attracted to Ephesus, swelled their numbers at every step, and the whole city was soon in a state of confusion.” They “ rushed with one accord into the theatre,” but failing to find Paul, they then seized Gaius and Aristarchus, who had traveled with Paul from Macedonia. This Gaius is not mentioned anywhere else in the New Testament. He is not the one from Derbe (Acts 20:4), nor the one from Corinth (Romans 16:23; 1 Corinthians 1:14), and probably not the one to whom John writes (3 John 1:1). Aristarchus was of Thessalonica (Acts 20:4), and went with Paul to Rome (Acts 27:2) and became of his own accord a sharer of Paul’ s exile and captivity (Colossians 4:10), and was Paul’ s fellow worker (Philemon 1:24). The mob rushed into the theatre, and being disappointed at not finding Paul, Gaius and Aristarchus were attacked. 30 And when Paul was minded to enter—Paul was no cow¬ard ; he was ready to die for his Lord. He was loyal to his brethren and wanted to help them. It seems that he was out of reach of the mob when they seized Gaius and Aristarchus, and was anxious for their safety and zealous for the truth. The disciples would not permit him to risk his life with the mob. It is likely that he was dwelling with Aquila and Priscilla, who at this or some other time at Ephesus, “ laid down their own necks” for his life. (Romans 16:4.) The brethren at Ephesus joined these two faithful disciples in restraining Paul from such danger. 31 And certain also of the Asiarchs,—“ Asiarchs” were chief officials; there were ten in number who were chosen annually to superintend the games and festivals held in honor of the emperor and the gods. The games of Ephesus were held in the month of May in honor of Diana. Some of these officials were friends of Paul. It is interesting to observe that so many of those in high official position were friends of Paul. The apostle had great power in attracting honorable friends, such as Sergius Paulus, Gallio, Felix, and Festus, and the centurion on the voyage to Rome. It is remarkable that such leading and prominent men in this heathenish sport should have shown such a friendly and solicitous care for Paul. They used their influence on Paul to restrain him from going into the theatre where the infuriated mob had assembled. 32 Some therefore cried one thing, and some another:—The mob was greatly confused; some cried one thing, and some another ; many of the mob did not know why they had assembled. Verse 32 is a further description of what is recorded in verse 29. The vast multitude had assembled with a vague idea that something was wrong; they did not know what; hence, they could not act intelligently on anything. It seems strange that Demetrius, who was responsible for the mob, should remain in the background and not inform the mob as to its purposes. 33 And they brought Alexander out of the multitude,—Some think that this Alexander was the same as the coppersmith of 2 Timothy 4:14, whom Paul declared had done him much harm. “ Coppersmith” may be used in the general sense of “ metalworker,” and he may have been a fellow craftsman of Demetrius; this would give him some influence. The Jews put Alexander forward, because they were afraid that they would be confused with Paul, Gaius, and Aristarchus; the Jews opposed idolatry as did the Christians. Alexander was put forward to defend the Jews; he “ beckoned with the hand” ; that is, he rapidly waved his hand up and down to quiet the people so that he could speak to them. It seems that he was not permitted to speak. 34 But when they perceived that he was a Jew,—When the angry mob learned that Alexander was a Jew, they gave no heed to his request to speak to them. They knew that he was a Jew by his features, speech, or manner of dress. The crowd now became unanimous in their opposition to Alexander’ s speaking; they would not hear him. The uproar continued for about “ the space of two hours” ; they were wild with fury, excitement, and superstition ; they continued shouting their slogan: “ Great is Diana of the Ephesians.” Again they remind one of the procedure on the part of the worshipers of Baal in the days of Elijah, who “ called on the name of Baal from morning even until noon, saying, O Baal, hear us.” (1 Kings 18:26.) 35 And when the townclerk had quieted the multitude,— Ephesus was a free city and elected its own officers; the recorder or secretary was the chief magistrate of the city, though the proconsul of the province of Asia lived there. The functions of this officer, in some respects, correspond to those fulfilled by the recorder of modern times; among his duties were the guardianship and tabulation of the state papers, the archives of the city, and in drawing up the public records. He began to address the multitude by paying tribute to the city and referring to Ephesus as the “ temple-keeper of the great Diana.” He appealed to their superstition and to their civic pride. He meant to say, why imperil your cherished privileges granted by the Roman government by an un¬necessary uproar about a question which no one would doubt ? He appeals to their superstition and religion by referring to the fact that all knew that the image “ fell down from Jupiter.” Like other venerated idols, the statue of Diana was supposed to have fallen from the skies. He soothed the vanity of the crowd by his appeal to the world-wide fame of Ephesus and her image which fell down from heaven.

The heavens were considered the home of Jupiter. Zeus, or Jupiter, was considered ruler of the sky or heavens. 36 Seeing then that these things cannot be gainsaid,—The town clerk called attention to some undeniable facts as he and they thought. The legends were accepted without any proof; the town clerk reasoned as if no one would deny them. Since no one could rob Ephesus of its glory or the statue of Diana of its honor, they need not be so disturbed; they ought to be quiet and not do any¬thing rash. It was useless to be so excited about that from which no harm could come; this was the town clerk’ s first argument. 37 For ye have brought hither these men,—The town clerk here implies that they had acted rashly in precipitating the riot. The second argument that the town clerk makes is that Paul and his companions were not wicked men; they were “ neither robbers of temples nor blasphemers of our goddess.” They had done nothing to cause such an uproar. He reasoned that Paul and his com¬panions have done nothing which would arouse their indignation. This statement shows how Paul had preached against error; he seems to have preached positive truths rather than making a direct attack on their error. He had hurt no religious prejudice by rude invectives; he was no blasphemer of the gods of Greece and Rome, but led men to the knowledge of truth by positive and kind repre¬sentation of it. Paul had not shunned to preach the truth to them; this truth opposed all of the errors to which they were wedded; but he had preached the truth in such a way that they could not take offense at him, if we take the statement of the town clerk at face value. However, it may be that he was exaggerating and highly complimenting Paul and his companions in order to appease the anger of the crowd. 38 If therefore Demetrius, and the craftsmen—A third argument that the town clerk used called attention to the proper channels through which Demetrius and his fellow craftsmen could go with any grievance that they may have. This is an appeal to them to be law-abiding citizens, and let the proper authorities handle any violation of a law. This argument condemns Demetrius and his fellow craftsmen for causing such an uproar. The law was open; the Roman officials held court at intervals in Ephesus. In addition Ephesus was a free city, and had its local courts and magistrates. It may be that the court was in session at the time.

The town clerk here makes a definite appeal to the people to proceed orderly and legally, and not resort to mob violence. The “ procon¬suls” were the governors and judges in these matters. In the time of Paul, Asia was a senatorial province and was governed by a proconsul; however, the term is used here in the plural, while only one of these officials held office in the senatorial province. The term seems to have been used in a general sense. 39 But if ye seek anything about other matters,—The town clerk further argues the question that if they had any grievance whatsoever there were well-established laws by which all these matters could be settled. There was “ the regular assembly” ; this was not a “ regular assembly” ; it was an irregular one; it was not a legally organized assembly for settling disputes. Charges of illegal conduct should be settled in the regular legal way; if they wished to go further and pass resolutions about any matter, this could be done in the regular way, and not rashly by an excited and infuri¬ated assembly. The crowd of citizens that the town clerk was addressing was simply a mob gathering; their decisions could have no weight, and such a meeting would only tend to damage the city in the eyes of the Roman government. The term “ assembly,” as used here, is from the Greek “ ekklesiai,” which is the same word that is translated “ church.” 40 For indeed we are in danger—This is the concluding argument that the town clerk makes. The city was in danger by such a procedure of losing some of its prestige as a “ free city.” Some of the liberties were in danger by the conduct of this mob; these people were responsible for such illegal proceedings. They were responsible to their own city government; responsible to the officers of the city; furthermore, they were responsible to the Roman government for such illegal assembly as was now convened. They were in danger of being “ accused concerning this day’ s riot,” and that too without any just cause for their proceedings. The highly esteemed liberties which the city claimed might be forfeited by this mob. There was a Roman law which made it a capital offense to raise a riot. This mob was unable to defend itself if brought before the proper authorities. 41 And when he had thus spoken,—It seems that the town clerk had great weight. The town clerk reasoned well; the offense which they had committed was not likely to be passed over lightly by the proconsuls; it would not be thought a legitimate excuse that they had laid hold of two Jews whom they wanted to put to death. After thus reasoning with them “ he dismissed the assembly.” Here he gives a noble name to the assembly, that of a recogized mm; this would protect them against the charge to which they were liable.

J.W. McGarvey Commentary On Acts 19Acts 19:1-7. Having sketched briefly the visit of Apollos to Ephesus, and thus prepared the way for an account of Paul’s labors in the same city, the historian now reaches the point for which he had so hurriedly passed over the apostle’s journey from Antioch through Galatia and Phrygia and around to Ephesus. The appointment which he left in Ephesus, as he passed through on his way to Jerusalem, is now to be fulfilled. (1) “Now while Apollos was in Corinth, Paul, having passed through the upper districts, came to Ephesus, and finding certain disciples, (2) said to them, Have you received the Holy Spirit since you believed? But they said to him, We have not so much as heard that the Holy Spirit is given. (3) He said to them, Into what, then, were you immersed? They said, Into John’s immersion. (4) Then Paul said, John indeed immersed with the immersion of repentance, saying to the people that they should believe on him who would come after him, that is, on the Christ Jesus. (5) And when they heard this they were immersed into the name of the Lord Jesus. (6) And when Paul laid hands on them, the Holy Spirit came upon them, and they spoke with tongues and prophesied. (7) All the men were about twelve.” This passage is valuable chiefly because it shows how the apostles dealt with parties who, at that time, were immersed with John’s immersion. This, no doubt, was Luke’s object in introducing it. In order to understand the case, it is necessary to keep distinctly in view the facts stated of the parties previous to and subsequent to their immersion by Paul. They are called disciples, and were known as such when Paul found them; for it is said “ he found certain disciples.” They were disciples, not of John, but of Jesus; for the uniform currency of the term disciple, throughout Acts, requires us to so understand it. This is further evident from Paul’s question, “ Have you received the Holy Spirit since you believed?” The term believed evidently refers to Jesus as its object. They were known, then, as disciples of Jesus, and were so recognized by Paul. Up to the moment of his conversation with them, Paul knew nothing of any irregularity in their obedience; for this was made known, to his surprise, during the conversation. When, therefore, he asked the question, “ Have you received the Holy Spirit since you believed?” he could not have referred to that gift of the Spirit which all disciples receive; for he would take this for granted, from the fact that they were disciples. He must, then, have had reference to the miraculous gift, which some disciples did not receive. It is inconceivable that these disciples were ignorant of the existence of the Holy Spirit, hence a literal rendering of their reply, “ We have not so much as heard that there is a Holy Spirit,” would convey a false idea. The supplement given is necessary to complete the sense, as it is in John 7:39, where it is said, “ The Holy Spirit was not yet, because Jesus was not yet risen.” The term given must be supplied, in the latter case, in order to avoid the denial of the existence of the Spirit previous to the resurrection; and, in the former, to avoid the declaration of an ignorance on the part of these men inconsistent with the fact that they were disciples. This answer at once revealed to Paul that there was some irregularity in their religious history; for no one could be properly discipled without learning that the Holy Spirit was to be given. He at once perceived, too, that the irregularity must have been connected with their immersion; for he inquires, “ Into what, then, were you immersed?” If the gift of the Spirit had no connection with immersion, this inquiry would have been inapposite, and Paul would not have propounded it. But the apostles taught as Peter did on the day of Pentecost, when he said, “ Repent and be immersed, every one of you, in the name of Jesus Christ, for the remission of sins, and you shall receive the gift of the Holy Spirit.” It is only on the supposition that Paul knew this to be the universal teaching of rightly-informed brethren, that he inferred something wrong about their immersion, from their ignorance of the gift of the Holy Spirit. This supposition, however, which is a necessary, not an optional one, makes the whole matter very plain. Paul’s first question had reference to the miraculous gift of the Spirit; but when they said they knew not that the Holy Spirit was given, he saw that they were ignorant of even the ordinary gift, which is promised to all who repent and are immersed, and that they were immersed without proper instruction. Their reply, that they were immersed into John’s immersion, relieved the case of all obscurity, and Paul then understood it perfectly. He explained, that John’s immersion was one of repentance, to be followed by faith in the Messiah when he should come. Those immersed by him believed that the Messiah was coming; but they did not, until after their immersion, believe that Jesus was the Messiah, nor did they have a promise of the Holy Spirit. They were not, therefore, immersed into the name of Jesus or that of the Holy Spirit. This is further evident from the fact that Paul commanded these twelve to be “ immersed into the name of the Lord Jesus,” which the authority of the commission requires us to understand as equivalent to the expression, “ into the name of the Father, and of the Son, and of the Holy Spirit.” These points of defect, however, were not peculiar to the immersion of the twelve, but attached also to that of the twelve apostles, the hundred and twenty disciples, and the five hundred who saw Jesus together in Galilee after the resurrection, none of whom were reimmersed. What, then, led to the immersion of these parties?

If their immersion had taken place, like that of all the others just named, while John’s immersion was still an existing institution, no reason could be given for their reimmersion. This, then, forces us to the conclusion that they had been immersed with John’s immersion after it had ceased to be administered by divine authority.

Apollos had been recently preaching this obsolete immersion in Ephesus, and these persons may have been immersed by him. If so, they submitted to an institution which had been abrogated more than twenty years, and this was the defect that led to their reimmersion. The general conclusion, from all the premises, is this: that persons who were immersed with John’s immersion, while it was in lawful existence, were received into the Church of Christ without reimmersion. But persons who were thus immersed, after the introduction of apostolic immersion, were reimmersed. The reason why Apollos was not reimmersed as well as the twelve, was, doubtless, because, like the apostles and the other original disciples, he was immersed during the ministry of John. Acts 19:8-12. It is worthy of note that Paul commenced his labors in Ephesus by rectifying what he found wrong in the few disciples already there, before he undertook to add to their number. It is an example worthy of imitation to the full extent that may be found practicable. When he had accomplished this, he was prepared to grapple with the Jewish and pagan errors which pervaded the community. (8) “Then he went into the synagogue, and spoke boldly for about three months, discussing and persuading the things concerning the kingdom of God. (9) But when some were hardened and unbelieving, and spoke evil of the way before the multitude, he departed from them and separated the disciples, discussing daily in the school of one Tyrannus. (10) This continued for two years, so that all who dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks. (11) And God worked unusual miracles by the hands of Paul, (12) so that handkerchiefs or aprons were carried from his person to the sick, and the diseases departed from them, and the wicked spirits went out of them.” This scene in the Jewish synagogue is quite uniform in its details, with other which we have noticed. Here is the same earnest argument and persuasion upon the one invariable theme; the same increasing obstinacy and evil speaking on the part of the unbelieving Jews, and the same final separation of Paul and the few who believed, from the synagogue and the majority who controlled it. As the private house of Justus had been his retreat in Corinth, the school-house of Tyrannus was his resort in Ephesus.

Such incidents have their counterpart in the history of all men who have attempted, from that day to this, to correct the religious teachings of their cotemporaries. All such attempts are regarded by prevailing religious parties as troublesome innovations, and the houses erected for public worship are often closed against them. But such petty annoyances are not sufficient now, as they were not then, to suppress the truth. Paul, in the school-house of Tyrannus, had access to the ears of many who would never have entered a synagogue, and who were conciliated by the very fact that it was the Jews who persecuted him. The circumstances gained him a favorable hearing from the Greeks, while the unusual miracles wrought gave overwhelming attestation to the words he spoke. Acts 19:13-17. It is difficult to imagine how men could witness miracles so astonishing and not acknowledge the presence of divine power. We would suppose that even atheism would be confounded in the presence of such manifestations, and that the most hardened sinner would tremble. How deep the depravity, then, of men, even Jews by birth and education, who would see in them nothing but the tricks of a skillful and designing magician. Simon the sorcerer had offered to purchase this power with money, and Bar-jesus had sought to convince Sergius Paulus that it was a cheat; but the former was made to tremble under the withering rebuke of Peter, and the latter had been smitten with blindness by the power which he reviled. A similar display of human depravity, followed by a castigation equally severe, occurred in connection with the unusual miracles just mentioned. (13) “Then certain of the wandering Jewish exorcists undertook to call the name of the Lord Jesus over those who had wicked spirits, saying, We adjure you by the Jesus whom Paul preaches. (14) And they were seven sons of Sceva, a Jewish high priest, who did this. (15) But the wicked spirit answered and said, Jesus I know, and Paul I am acquainted with; but who are you? (16) And the man in whom the wicked spirit was, leaped upon them, and overcame them, and prevailed against them, so that they fled, naked, and wounded, out of the house. (17) And this became known to all the Jews and Greeks dwelling in Ephesus, and fear fell upon them all, and the name of the Lord Jesus was magnified.” Nothing is more mortifying, or better calculated to provoke the contempt of the community, than the unexpected exposure of mysterious pretensions such as were assumed by these exorcists.

The spirit was enraged at their insulting pretensions, and doubtless enjoyed the joke of exposing them. The seven resisted until they were stripped and wounded, when they fled, presenting a very ludicrous aspect as they passed along the streets. While all Ephesus was laughing at them, it was remembered that the spirit acknowledged the authority of Jesus, and of Paul, and that a licentious use of the name of Jesus was the cause of all their trouble. The mirth awakened by the event was soon changed to reverence for the name of Jesus, which they now saw was not, as the exorcists had pretended, a mere conjurer’s talisman. Acts 19:18-20. The exposure of the seven exorcists reflected discredit upon all the pretenders to magic in Ephesus, while the name of Jesus was magnified. The effects upon the public mind were immense and astonishing. (18) “Then many of those who believed came and confessed and declared their practices. (19) And many of those who practiced curious arts, brought together their books, and burned them before all. And they counted the value of them, and found it fifty thousand pieces of silver. (20) So mightily did the word of God grow and prevail.” The believers who “ came and confessed and declared their practices,” had not, till now, realized the impropriety of those arts, which their heathen education had taught them to regard with reverence. That others, who were not yet disciples, did the same thing, and even burned up their books, is a striking proof of the fear that fell upon them all. The pieces of silver in which the value of the books was computed were doubtless the Attic didrachma; for it was a Greek city, and this was the most common silver coin among the Greeks. It was worth fifteen cents of Federal money, and the value of all the books was seven thousand five hundred dollars; a sufficient indication of the extent to which these arts prevailed, and of the number and value of the books written in explanation of them. This whole account is in full accordance with the profane history of Ephesus, which represents it as the chief center of magic arts in the whole Roman empire. Acts 19:21-22. The conclusion of the preceding events brought Paul to a period of comparative quiet, in which he began to think of leaving Ephesus. (21) “When these things were accomplished, Paul purposed in spirit to pass through Macedonia and Achaia, and go to Jerusalem, saying, After I have been there, I must also see Rome. (22) So he sent into Macedonia two of those who were ministering to him, Timothy and Erastus; but he himself stayed in Asia for a season.”It is supposed by some that, previous to this period, Paul had made a short visit to Corinth, and returned again to Ephesus. This supposition is based upon expressions in the Second Epistle to the Corinthians, which are understood to imply such a visit. I regard the evidence, however, as insufficient for a safe conclusion, and will, therefore, treat the narrative as though no such visit had taken place. The reader who is curious to investigate the question should refer to Mr. Howson on the affirmative, and Paley on the negative. The First Epistle to the Corinthians was written from Ephesus, as we learn from the remark, (chapter 16:8-9,) “ I will tarry in Ephesus until Pentecost; for a great and effectual door is opened to me, and there are many adversaries.” It was also during the present visit that it was written, for, during his first visit, he did not tarry at all. The exact date of the epistle is best fixed within the period covered by the words “ he himself stayed in Asia for a season;” for it was then that “ a great and effectual door” was first opened to him. Other evidences of the date concur with these, and are fully stated by Mr. Howson. This is not really the first epistle Paul wrote to the Corinthians; for in it he speaks of another, which he had previously written, upon the subject of fornication. He says: “ I wrote to you in an epistle not to keep company with fornicators.” This is all we know of the subject-matter of the epistle, which is lost; and perhaps it was for the reason that it treated of this subject alone, and in a less detailed method than does the epistle now called the first, that it was not preserved with the other two. Subsequent to the date of the lost epistle, some members of the household of Chloe had brought him information of great disorders and corruption in the Church in Corinth. He learned that the congregation was distracted by party strife; that fornication, and even incest were still tolerated by them; that some of them were engaged in litigation before the civil courts; that his own apostolic authority was called in question; that their women, contrary to the prevailing rules of modesty, took part in the worship with unvailed faces; that some confusion and strife had arisen in reference to the spiritual gifts among them; that some among them were even denying the resurrection; and that the Lord’s supper was profaned by feasting and drunkenness. Besides all this, he had received a letter from them calling for information in reference to marriage and divorce, and the eating of meats offered to idols. To answer their questions, and to correct and rebuke these disorders, was the object of the epistle. The temper in which it is written appears calm and stern; yet it is not conceivable that Paul could hear of corruptions so gross in a Church which had cost him so much labor and anxiety, without intense pain. Though no such feeling was allowed to manifest itself in the epistle, he was constrained afterward, to confess it, and say to them, “ Out of much affliction and anguish of heart, I wrote to you, with many tears.“ It was, therefore, with a heart full of anguish in reference to some results of his past labors, but buoyed up by the opening of a wide and effectual door in his present field, that he sent Timothy and Erastus into Macedonia, but remained himself in Asia for a season. Acts 19:23-27. (23) “Now, about that period, there arose no small stir concerning the way. (24) For a certain man named Demetrius, a silversmith, brought no little employment to the artisans by making silver shrines of Diana, (25) Calling them together, and the workmen employed about such things, he said, Men, you understand that by this employment we have our wealth. (26) And you see and hear that not only at Ephesus, but in almost the whole of Asia, this Paul, by his persuasion, has turned away a great multitude, saying that they are not gods which are made with hands; (27) and not only is this our business in danger of coming into contempt, but also the temple of the great goddess Diana will be despised, and the majesty of her whom all Asia and the world worships will be destroyed.” This is the most truthful and candid of all the speeches ever uttered against Paul. The charge that he had said these were not gods which were made with hands, was literally true, and free from exaggeration. The appeals, too, by which he sought to stir up the passions of his hearers, were candid; for he appeals directly to their pecuniary interest, which was suffering; to their veneration for the temple, which was counted one of the seven wonders of the world and to their reverence for the goddess who was the chief object of their worship. The statement of the effects already produced by Paul’s preaching throughout the city and the province, endangering their whole system of idolatry, was equally truthful. Whether he is entitled to the same degree of credit in reference to the motive which prompted him, is more doubtful; for the fact that the class of men in Ephesus had the greatest pecuniary interest in the worship of Diana were the first to defend her sinking cause, is a suspicious circumstance, especially when we remember that these artisans had better reason than any others to know that the pieces of silver which they had molded and polished with their own hands were not gods. It appears to have been a corrupt determination to save their traffic at all hazards, which made them ignore the evidence of their own senses, and rendered them impervious to the arguments and demonstrations of Paul. Acts 19:28-29. The prospect of pecuniary ruin enraged the artisans, while their veneration for the goddess suggested the best theme on which to give vent to their wrath before the people. (28) “And when they heard this they were full of wrath, and cried out, saying, Great is Diana of the Ephesians. (29) And the whole city was filled with confusion; and having caught Gaius and Aristarchus, Macedonians, Paul’s companions in travel, they rushed with one accord into the theater.” The outcry, “ Great is Diana of the Ephesians,” awakened the old enthusiasm of all the idolaters who heard it, and the tone of rage with which it was uttered, suggesting some assault upon the honor of the goddess, threw the gathering mob into a frenzy. It was a kind of providence in reference to Paul, that he happened to be out of their reach. Not finding him, they seize his companions, and rushing into the theater, where criminals were sometimes exposed to wild beasts, they are about to take the part of the wild beasts themselves. What was the fate of Gaius and Aristarchus is not here stated, though both names occur afterward in the history, and probably designate the same individuals. Acts 19:30-31. When Paul heard the tumult, and knew that his companions had been dragged within the theater, he could but suppose that they were torn to pieces. This thought alone was intensely harrowing to his feelings; but it was still more so to know that they were suffering in his stead. He could not endure to remain inactive at such a crisis, but resolved to die with them. (30) “But Paul, having determined to go in to the people, the disciples would not permit him; (31) and some of the Asiarchs, also, who were his friends, sent to him and entreated him not to trust himself within the theater.” By such means he was restrained from his desperate purpose, after having fully made up his mind to die. The desperation to which he was driven he afterward describes to the Corinthians in this touching language: “ We would not have you ignorant, brethren, of our trouble which came to us in Asia, that we were exceedingly pressed down beyond our strength, so that we despaired even of life: but we had within ourselves the sentence of death, that we should not trust in ourselves, but in God who raises the dead.” Giving up all hope of life, as he started toward the theater, and trusting in Him who raises the dead, when the tumult had subsided, and he was assured of safety, he felt much as if he had been raised from the dead. He therefore says, in the same connection, “ Who delivered me from so grievous a death, and is delivering, in whom I trust that he will even yet deliver us: you also helping by prayer for us, that for the gift bestowed on us by means of many persons, thanks may be given by man on our behalf.” Acts 19:32-34. Leaving the apostle, for a time, in the cloud of sorrow which we will find still enveloping him when we meet him again, we turn to witness the proceedings within the theater. (32) “Now some were crying one thing and some another; for the assembly was confused, and the greater part knew not on what account they had come together. (33) And they put forward Alexander out of the crowd, the Jews urging him forward. And Alexander, waving his hand, wished to make a defense to the people. (34) But knowing that he was a Jew, all with one voice, for about two hours, cried out, Great is Diana of the Ephesians.” There were two reasons why the Jews should feel some anxiety to defend themselves before this mob. First, It was well known in Ephesus that they were as much opposed to idols and idol worship as were the disciples. Second, The fact that the apostle and many of his brethren were Jews, naturally attracted toward all the Jews the hatred which had been aroused against them. A courageous and manly adherence to their own principles would have prompted them to share with the disciples the obloquy of their common position; but they were endeavoring to persuade the multitude that Paul and his party should not be identified with themselves. The cowardly trick was perceived by the multitude, as soon as they perceived that it was a Jew who was trying to address them, and they gave it the rebuke it deserved by refusing to hear him. Acts 19:35-41. The rage of an excited multitude, unless it find some new fuel to keep up the flame, will naturally subside in a few hours. While it is at its height, it becomes only the more furious the more it is opposed; but when it begins to subside, frequently a few well-chosen words are sufficient to restore quiet. Acting upon this principle, the city authorities had not, thus far, interfered with the mob; but when they were exhausted by long-continued vociferation, the following well-timed and well-worded speech was addressed to them. (35) “But the public clerk, having quieted the people, said, Men of Ephesus, what man is there who does not know that the city of Ephesus is a worshiper of the great goddess Diana, and of the image which fell down from Jupiter? (36) Seeing, then, that these things can not be spoken against, you ought to be quieted, and do nothing rashly. (37) For you have brought hither these men, who are neither robbers of temples nor blasphemers of your goddess. (38) If, then, Demetrius, and the artisans who are with him, have a complaint against any one, the courts are open, and there are proconsuls; let them accuse one another. (39) But if you are making inquiry concerning other matters, it shall be determined in a lawful assembly. (40) For we are in danger of being called to account for this day’s tumult, there being no cause for which we will be able to give an account of this concourse. (41) And having spoken thus, he dismissed the assembly.”This is evidently the speech of a man well skilled in the management of popular assemblies, and, doubtless, its happy adaptation to the circumstances is what suggested to Luke the propriety of preserving it. It is probable that the speaker, like the Asiarchs who interfered to keep Paul out of danger, was a friend to the apostle, and a man of too much intelligence to receive with blind credulity the popular delusion in reference to the temple and image of Diana. The speech, indeed, has a ring of insincerity about it, indicating that the speaker was merely humoring the popular superstition for the special purpose before him.

Upon this hypothesis the speech appears the more ingenious. The confident assumption that the divine honors bestowed on their goddess, and the belief that her image fell from heaven, were so well known that no man would call them in question, was soothing to their excited feelings, and the remark that the unquestionable certainty of these facts ought to make them feel entirely composed on the subject, brought them, by a happy turn of thought, to the very composure which he desired, and which they fancied was the result of a triumphant vindication of their cause.

Advancing, then, to the case of the disciples, like a trained advocate, he ignores the real charge against them, that of denying that they are gods which are made with hands, and declares that they are neither temple robbers, nor revilers of their goddess. Then, as for the men who had excited them to this disturbance, the proconsular courts were the proper place for complaints like theirs, and they had no right to disturb the people with such matters. Finally, he gives them a gentle hint as to the unlawfulness of their assemblage, and the probability that they would be called to account for it by the Roman authorities. This last remark had special force with the majority, who, according to Luke, “ knew not on what account they had come together;” and the whole speech was well aimed toward the result which followed, the dispersion of the mob. The city authorities had reason to congratulate themselves that so fierce a mob had been so successfully controlled, and the disciples could but be thankful to God that they had escaped so well.

“ACTS OF THE "

Chapter Nineteen IN THIS CHAPTER

1. Note that those only baptized in John’s baptism, were taught to believe in Jesus and were baptized in His name

2. Examine how Paul taught in the area of Ephesus for some two years

3. Review what happened when false teachers (exorcists) attempted to cast out evil spirits in the name of Jesus

4. Examine the uprising caused by Demetrius and his fellow silversmiths

SUMMARY When Paul arrived in Ephesus, he found some disciples who had only been baptized in John’s baptism. He instructed them that they should believe on Jesus. When they heard this, they were baptized in the name of the Lord Jesus. Paul laid his hands on them, and they received the Holy Spirit. They spoke in tongues and prophesied. (Acts 19:1-7)

Paul spoke boldly about the kingdom of God in the synagogue in Ephesus for three months. Some were hardened and spoke evil of “the Way.” Paul then went to the school of Tyrannus, reasoning daily with the disciples. Paul continued this for two years. [Galatians may have been written at this time.] All of Asia heard the Word of the Lord. (Acts 19:8-10)

God worked miracles through Paul. Even handkerchiefs and aprons brought from Paul drove out diseases and evil spirits. Some itinerant Jewish exorcists called on the name of the Lord Jesus to drive out evil spirits. Seven sons of Sceva, a Jewish chief priest, did this as well. An evil spirit in a man recognized the name of Jesus and Paul, but did not recognize them. The man with the evil spirit leaped on them, overpowered them and prevailed against them. They fled naked and wounded. Both Jews and Greeks heard of this in Ephesus, and the name of the Lord was magnified. Many who practiced magic brought their books together and burned them. The books were worth about fifty thousand pieces of silver. The word of the Lord grew mightily and prevailed. (Acts 19:11-20)

Paul purposed in the Spirit to go to Jerusalem and then to Rome. He sent Timothy and Erastus into Macedonia, while he remained in Asia. [1 Corinthians may have been written at this time.] A great commotion occurred about the Way. Demetrius, a silversmith, called together those of similar occupation. Recognizing they prospered greatly from this trade of making idols, he warned that Paul was preaching that the idols were “not gods which are made with hands.” He proclaimed that their trade was in danger, and even the temple of the goddess Diana was in danger. He claimed this preaching was happening throughout Ephesus, and across most of Asia. The people were stirred up, became angry, and cried out, “Great is Diana of the Ephesians!” They seized Gaius and Aristarchus, Paul’s traveling companions. Paul wanted to go into the crowd, but the disciples would not allow it. The crowd was in great confusion. The Jews put Alexander forward to speak, but when the crowd realized he was a Jew, they cried out for about two hours, “Great is Diana of the Ephesians!” The city clerk calmed the crowd. He told Demetrius and his fellow craftsman to take their cases to the open courts, and that any other inquiry should be made in a lawful assembly. This assembly was a disorderly gathering, and they were in danger of being called in question. He then dismissed the assembly. (Acts 19:21-41)

OUTLINE I. PAUL IN EPHESUS (Acts 19:1-41) A. PAUL FOUND SOME IN EPHESUS (Acts 19:1-7)1. Paul discovered they had only been baptized in John’s baptism 2. They needed to “believe” on Christ Jesus [implies obedience] 3. They were baptized in the name of the Lord Jesus 4. Paul laid his hands on them to impart gifts of the Holy Spirit on them - spoke in tongues and prophesied

B. PAUL SPOKE IN THE (Acts 19:8-10)1. Paul spoke boldly in the synagogue for 3 months about the kingdom of God 2. Some were hardened and did not believe - spoke evil of “the Way” 3. Paul departed from them, withdrew the disciples and taught in the school of Tyrannus 4. Paul continues there 2 years - all in Asia heard the Word of the Lord

C. AND THE SEVEN SONS OF SCEVA (Acts 19:11-20)1. Handkerchiefs and aprons brought from Paul drove out diseases and evil spirits 2. Traveling Jewish exorcists called on the name of the Lord Jesus to cast out evil spirits 3. Seven sons of Sceva did the same - man with evil spirit overpowered them - exposed them as false 4. This caused many to believe and magnify Jesus 5. Many magicians came together to burn their magic books 6. The Word of the Lord “grew mightily and prevailed”

D. AN UPROAR AT EPHESUS (Acts 19:21-41)1. Paul planned to go to Jerusalem, and then to Rome. 2. He sent Timothy and Erastus into Macedonia, while he remained in Asia. 3. Demetrius, a silversmith, stirred up the people, because Paul was preaching that the idols were “not gods which are made with hands.” 4. The people became angry, rushed into the theater, and cried out, “Great is Diana of the Ephesians!” 5. The city clerk calmed the crowd a. He told Demetrius and the others to take their cases to the open courts b. He then dismissed the assembly

REVIEW FOR THE CHAPTER

1. What are the main events in this chapter?- Paul taught those who were only baptized in John’s baptism (Acts 19:1-7)

• Paul taught in the synagogue and the school of Tyrannus (Acts 19:8-10)
• Miracles performed by Paul and the seven sons of Sceva (Acts 19:11-20)
• Uproar brought on by Demetrius and the other silversmiths (Acts 19:21-41)

2. What two questions did Paul ask the disciples he first encountered in Ephesus? (Acts 19:2-3)- Did you receive the Holy Spirit when you believed? (Acts 19:2)

• Into what then were you baptized? (Acts 19:3)

3. When Paul told them they should “believe on Jesus,” what did they do? (Acts 19:5)- They were baptized in the name of the Lord Jesus (Acts 19:5)

4. Paul taught in the synagogue and in the school of Tyrannus for more than 2 years. What were the results of his efforts? (Acts 19:10)- All who dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks (Acts 19:10)

5. What were brought from Paul’s body to heal the sick and drive out evil spirits? (Acts 19:12)- Handkerchiefs or aprons (Acts 19:12)

6. What did the itinerant Jewish exorcists take upon themselves to do, when driving out evil spirits? (Acts 19:13)- Call the name of the Lord Jesus over those who had evil spirits (Acts 19:13)

7. What resulted when the seven sons of Sceva attempted this? (Acts 19:14-16)- Evil spirit said, “Jesus I know, and Paul I know; but who are you?” (Acts 19:15)

• The man in whom the evil spirit resided leaped on them, overpowered them, and prevailed against them. They fled out naked and wounded. (Acts 19:16)

8. When this became known to those in Ephesus, what resulted? (Acts 19:17-20)- Fear fell on them all and the Lord’s name was magnified (Acts 19:17)

• Many who practiced magic brought their books together and burned them (Acts 19:19)
• The word of the Lord grew mightily and prevailed (Acts 19:20)

9. Where did Paul purpose in the Spirit to go? (Acts 19:21)- Jerusalem and then to Rome (Acts 19:21)

10. Where did Paul send Timothy and Erastus? (Acts 19:22)- Macedonia (Acts 19:22)

11. What did Demetrius tell his fellow silversmiths that Paul had persuaded almost all Asia? (Acts 19:26)- “They are not gods which are made with hands” (Acts 19:26)

12. What did Demetrius say could happen as a result? (Acts 19:27)- Their trade was in danger of falling into disrepute (Acts 19:27)

• The temple of Diana may be despised (Acts 19:27)
• Diana’s magnificence may be destroyed (v27)

13. When the crowd rose up, what did they cry? (Acts 19:28)- “Great is Diana of the Ephesians!”

14. When the crowd rushed into the theater, what did Paul want to do? Was he allowed? By whom? (Acts 19:30)- Paul wanted to go in to the people (Acts 19:30)

• The disciples would not allow him (Acts 19:30)

15. Who finally quieted the crowd? (Acts 19:35)- The city clerk (Acts 19:35)

16. How did the city clerk say the image came to be in Ephesus? (35)- The image fell down from Zeus (Acts 19:35)

17. Where did the city clerk tell Demetrius and his fellow silversmiths to take their cases? What if there were other inquiries? (Acts 19:38-39)- To the open courts and proconsuls (Acts 19:38)

• Other inquiries were to be determined in the lawful assembly (Acts 19:39)

18. What was this assembly in danger of? (Acts 19:40)- May be called in question for today’s uproar (Acts 19:40)

• There was no reason for this disorderly gathering (Acts 19:40)

19. What did the city clerk then do? (Acts 19:41)- Dismissed the assembly (Acts 19:41)

Verse 1 Here is presented by Luke the story of certain Christians who needed re-baptism (Acts 19:1-7), a record of Paul’s mighty successes in Ephesus (Acts 19:8-13), the account of the exorcists who were exorcised (Acts 19:14-20), a summary of Paul’s further work in Asia (Acts 19:21-22), and a full account of the uproar created by Demetrius and the shrine-makers (Acts 19:23-41). WHO NEEDED TO BE RE-And it came to pass that while Apollos was at Corinth, Paul having passed through the upper country came to Ephesus, and found certain disciples. (Acts 19:1) While Apollos was at Corinth … definitely suggests that these disciples were converts made by Apollos; and that the providence of God appears in this: that, whereas Aquila and Priscilla had taught Apollos the way of the Lord more accurately, some of those whom he had inadequately instructed were found and properly taught by Paul. Aquila and Priscilla had sent Apollos on to Corinth. Certain disciples … That these men were Christians is certainly to be inferred from the way in which Luke describes them as disciples.'[1]Through the upper country ... This was the country north of Ephesus. ENDNOTE: [1] F. F. Bruce, The Book of Acts (Grand Rapids, Michigan: Wm. B. Eerdmans, Publishers, 1954), p. 385. Verse 2 And he said unto them, Did ye receive the Holy Spirit when ye believed? And they said unto him, Nay, we did not so much as hear whether the Holy Spirit was given.When ye believed ... This cannot mean, as suggested by Trenchard, that Paul expected that they had received the Spirit, merely upon their having believed;[2] but, as Plumptre said, the meaning is this: Did ye receive the Holy Spirit when ye believed? that is, did you receive the Holy Spirit upon your conversion and baptism? We are left to conjecture what prompted the question.[3]Plumptre is correct in seeing "believed" in this verse as a synecdoche for the whole process of conversion: faith, repentance and baptism. Did not hear whether the Holy Spirit was given ... To be sure, as Boles said, "They had heard of the existence of the Holy Spirit, but not that he had been given on Pentecost."[4][2] E. H. Trenchard, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 325. [3] E. H. Plumptre, Ellicott's Commentary on the Holy Bible (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 128. [4] H. Leo Boles, Commentary on Acts (Nashville: The Gospel Advocate Company, 1953), p. 298. Verse 3 And he said, Into what then were ye baptized? And they said, Into John's baptism.Alexander Campbell said that "This indicates that John the Baptist's baptism was not Christian baptism; for in the latter they could not have been baptized without hearing of it."[5] Dummelow concurred in this view, saying that in the apostolic age, "It is probable that the Trinitarian formula was used (in baptizing), <a href="/bible/parallel/MAT/28/19" class="green-link">Matthew 28:19</a>."[6]Unto John's baptism ... Wesley was no doubt incorrect in the view that these people "had been formerly baptized by John the Baptist."[7] "They had been baptized by some of John's disciples after the baptism of John had been invalidated."[8] John's baptism lasted only until Pentecost; but the persons who had submitted to it while it was in force were not required to be re-baptized, hence the conclusion that the disciples here were baptized unto John's baptism at a time when it was no longer valid. As Hervey declared: Nothing can mark more strongly the connection between baptism and the reception of the Holy Spirit than this question does. For it implies, How could you be ignorant of the giving of the Holy Spirit if you were duly baptized?Acts 2 p. 114.">[9] In New Testament, the reception of the Holy Spirit was made contingent upon the baptism of penitent believers (<a href="/bible/parallel/ACT/2/38" class="green-link">Acts 2:38</a> f). [5] Alexander Campbell, Acts of Apostles (Austin, Texas: Firm Foundation Publishing House), p. 126. [6] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 845. [7] John Wesley, New Testament Commentary (Grand Rapids, Michigan: Baker Book House, in loco. [8] H. Leo Boles, op. cit., p. 299. Acts 2 p. 114.">[9] A. C. Hervey, The Pulpit Commentary, Acts (Grand Rapids, Michigan: Wm. B. Eerdmans, Publishers, 1950), Acts 2 p. 114. Verse 4 And Paul said, John baptized with the baptism of repentance, saying unto the people that they should believe on him that should come after him, that is, on Jesus. And when they heard this, they were baptized into the name of the Lord Jesus.Boles noted that "Luke does not give a formula for baptizing, but simply explains that these men were baptized in obedience to their faith in Christ."[10]ENDNOTE: [10] H. Leo Boles, op. cit., p. 299. Verse 6 And when Paul had laid his hands on them, the Holy Spirit came upon them; and they spake with tongues and prophesied. And they were in all about twelve men.It is a mistake to make another Pentecost out of this. Walker said that "This was the same phenomenon witnessed on Pentecost and at the house of Cornelius";[11] but in neither case was the phenomenon due to the imposition of apostolic hands. This is therefore clearly something else. As Lange declared: "The true baptism ... and not the imposition of hands ... (is among) the conditions upon which the gift of the Spirit depends."[12] Bruner, who did an incredible amount of study on this, said: Peter does not contrast the gift of the Spirit and baptism; he joins them ... It is one of the major purposes of Acts to show that baptism and the gift of the Holy Spirit belong indissolubly together. This is the special lesson of Acts 8 and Acts 19.[13]Ramsay seems to be correct when he supposed that: Luke's purpose in dwelling on this episode is to show that even Apollos' teaching at Corinth was Pauline in character and owed its effectiveness largely to the ideas of Paul, learned through Paul's two disciples (Aquila and Priscilla).[14]Certainly the episode before us, so closely connected with Apollos' instruction by Aquila and Priscilla, casts Paul in the role of correcting those who had been inadequately taught, and whose baptism had been for a purpose other than that of bringing them "into Christ." Before leaving this, it should be inquired what application this has for the Christians today and for those who desire to declare the whole counsel of God. NEEDING RE-BAPTISMAre there any today whose baptism was so defective or inadequate that they should be baptized again "into the Lord Jesus"? The answer without any doubt whatever is affirmative. And who are they? (1) Those who were baptized in infancy, or at a time in childhood so early that no adequate understanding of the ordinance was possible. Millions today have never in any sense obeyed the apostolic injunction to "have yourselves baptized" as Peter commanded (<a href="/bible/parallel/ACT/2/38" class="green-link">Acts 2:38</a>)[15] That passage makes it absolutely clear that the convert must consciously, and of his own will, submit to Christian baptism. If infant baptism is adequate, then baptism without faith, confession, or repentance is valid; and this we hold to be absolutely impossible of acceptance. (2) Those whose baptism was by some action other than the immersion submitted to by Christ, taught by the apostles, and practiced by the apostolic church, which action was denominated by the Holy Spirit as a figure of the death, burial and resurrection of Christ (<a href="/bible/parallel/ROM/6/3" class="green-link">Romans 6:3-5</a>), making it certain that forms of baptism (so-called) without such a likeness are invalid. (3) Those whose baptism was an action initiated by others, not themselves, or whose baptism was in their hearts undertaken for any unscriptural purpose, such as (a) merely going with the group, (b) primarily to please parents, husband, wife, or other persons, or (c) any purpose other than that of surrendering the soul to the Lord as commanded in the gospel and for the purpose of coming "into Christ," receiving the forgiveness of sins and the promise of the Holy Spirit. (4) Those whose baptism was understood by themselves as having no connection with salvation, or as being, in their view, absolutely unnecessary, irrelevant, or unessential. (5) Those whose baptism, instead of being "into Christ," was into some organization unknown to the Scripture, operating contrary to New Testament authority, and constituting some kind of fellowship other than that of Christians "in Christ." This writer earnestly prays that all who read these lines will ask himself in all humility, "Was I Scripturally baptized?" If the answer is negative, the re-baptism of these twelve disciples at Ephesus, long ago, provides an inspiring example of what should be done. There was nothing wrong with their baptism, except that it had been for the wrong purpose; but that was enough to invalidate it. One hundred sixty-nine times, in the writings of Paul alone, the New Testament uses the expression "in Christ," "in him," or its equivalent;[16] and that says as loudly as it could be said that this purpose of Christian baptism is absolutely vital and should be honored by all men (<a href="/bible/parallel/ROM/6/3" class="green-link">Romans 6:3-5</a>; <a href="/bible/parallel/GAL/3/26" class="green-link">Galatians 3:26-27</a>). [11] W. R. Walker, Studies in Acts (Joplin, Missouri: College Press), p. 53. [12] John Peter Lange, Commentary on Acts (Grand Rapids, Michigan: Zondervan Publishing House, 1866), p. 350. [13] Frederick Dale Bruner, A Theology of the Holy Spirit (Grand Rapids, Michigan: Wm. B. Eerdmans, Publishers, 1971), p. 169. [14] Sir William M. Ramsay, Pictures of the Apostolic Church (Grand Rapids, Michigan: Baker Book House, 1959), p. 216. [15] Vine's Greek Dictionary (Old Tappan, New Jersey.: Fleming H. Revell Company, 1962), p. 97. [16] John Mackay, God's Order (New York: The Macmillan Company), 1953), p. 97. Verse 8 And he entered into the synagogue, and spake boldly for the space of three months, reasoning and persuading as to the things concerning the kingdom of God.PAUL'S MIGHTY DEEDS IN EPHESUSDeWelt made a deduction from this verse which should be heeded by all. He said: Now here is a question: If Paul established a church in Ephesus by "reasoning and persuading concerning the kingdom of God," what must then be the relationship of the kingdom of God and the church? There is only one conclusion, and that is that the kingdom of God and the church are one and the same institution.[17](For more on the identity of the church as the kingdom, see my Commentary on Hebrews, under <a href="/bible/parallel/HEB/12/29" class="green-link">Hebrews 12:29</a>). There seems to have been a variation in Paul's work at Ephesus in the event of his meeting with the twelve disciples mentioned above and correcting them before going to the synagogue. This was probably due to the natural priority that the true Israel of God would be given over the secular Israel. ENDNOTE: [17] Don DeWelt, Acts Made Actual (Joplin, Missouri: College Press, 1958), p. 257. Verse 9 But when some were hardened and disobedient, speaking evil of the Way before the multitude, he departed from them, and separated the disciples, reasoning daily in the school of Tyrannus.Were hardened and disobedient ... With regard to God's hardening of willful sinners, see dissertation in my Commentary on Romans under <a href="/bible/parallel/ROM/1/25" class="green-link">Romans 1:25</a> <a href="/bible/parallel/ROM/11/7" class="green-link">Romans 11:7</a>. Reasoning daily in the school of Tyrannus ... There is an addition to this place in Codex Bezae, according to Dummelow, which says, "Paul disputed from the fifth hour to the tenth," and which Dummelow believed was "probably an authentic detail."[18] Nothing is known of Tyrannus. ENDNOTE: [18] J. R. Dummelow, op. cit., p. 845. Verse 10 And this continued for the space of two years; so that all that dwelt in Asia heard the word of the Lord, both Jews and Greeks.Paul previously had wanted to preach in Asia but was forbidden (<a href="/bible/parallel/ACT/16/6" class="green-link">Acts 16:6</a>); now it was different, and tremendous success attended his efforts. De Welt believed that "The seven churches of Asia referred to inRevelation 1:4, as well as the church as Colossae (<a href="/bible/parallel/COL/1/2" class="green-link">Colossians 1:2</a>), were doubtless established at this time."[19] Joseph Benson agreed, saying: The fame of the apostle's doctrine and miracles brought multitudes to Ephesus from distant parts; and these, being converted, preached the gospel in their own cities, and founded those churches which the apostle tells the Colossians had not seen him face to face (<a href="/bible/parallel/COL/2/1" class="green-link">Colossians 2:1</a>).[20]Asia ... here means, not the continent, but the proconsular Roman province of Asia, of which Ephesus was the capital. [19] Don DeWelt, op. cit., p. 258. [20] Joseph Benson, One Volume New Testament Commentary (Grand Rapids, Michigan: Baker Book House, 1972), in loco. Verse 11 And God wrought special miracles by the hands of Paul: insomuch that unto the sick were carried away from his body handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out.Special miracles ... From this it is clear that the miracles of healing by means of aprons, etc., taken from Paul's body to the distressed, must be allowed as genuine, for the word "inasmuch" dearly shows this. Perhaps, as Dummelow said: God condescended to work miracles through these handkerchiefs, having regard to the genuine faith of those who thus used them, and not to their superstition.[21]Such healings were so rare that "Luke calls them "special miracles."[22]This is an appropriate place to mention the number of striking parallels between the lives of Peter and Paul as outlined by Luke in Acts. (1) Both at an early point in their ministries heal lame men (<a href="/bible/parallel/ACT/3/2" class="green-link">Acts 3:2</a> ff <a href="/bible/parallel/ACT/14/8" class="green-link">Acts 14:8</a> ff). (2) Both exorcise demons (<a href="/bible/parallel/ACT/5/16" class="green-link">Acts 5:16</a> <a href="/bible/parallel/ACT/16/18" class="green-link">Acts 16:18</a>). (3) Both have triumphant encounters with sorcerers (<a href="/bible/parallel/ACT/8/18" class="green-link">Acts 8:18</a> ff <a href="/bible/parallel/ACT/13/6" class="green-link">Acts 13:6</a> ff). (4) Both raise the dead (<a href="/bible/parallel/ACT/9/36" class="green-link">Acts 9:36</a> ff <a href="/bible/parallel/ACT/20/9" class="green-link">Acts 20:9</a> ff). (5) Both miraculously escape from prison (<a href="/bible/parallel/ACT/12/7" class="green-link">Acts 12:7</a> ff <a href="/bible/parallel/ACT/16/25" class="green-link">Acts 16:25</a> ff). (6) Both figure in miracles emanating from their bodies (<a href="/bible/parallel/ACT/5/15" class="green-link">Acts 5:15</a> <a href="/bible/parallel/ACT/19/12" class="green-link">Acts 19:12</a>). (7) Peter was a surname given to Simon by Jesus; and it appears that the name Paul replaced the name of Saul by design of the Holy Spirit. Paul himself said, "I am not a whit behind the very chiefest apostles" (<a href="/bible/parallel/2CO/11/5" class="green-link">2 Corinthians 11:5</a>); and the record in Acts corroborates his statement. To be sure, the radical critics have seized upon such similarities as an excuse to accuse Luke of inventing parallels through the inclusion of unhistorical material. As Bruce said, however, Luke does this "unobtrusively,"[23] which no inventor or forger would have done. As a matter of fact, some of the parallels are not discernible at all, except upon careful study. (See under Acts 22 introduction.) [21] J. R. Dummelow, op. cit., p. 845. [22] W. R. Walker, op. cit., p. 54. [23] F. F. Bruce, op. cit., p. 387. Verse 13 But certain also of the strolling Jews, exorcists, took upon them to name over them that had evil spirits the name of the Lord Jesus, saying, I adjure you by Jesus whom Paul preacheth. And there were seven sons of one Sceva, a Jew, a chief priest, who did this.THE ! The very fact of these exorcists pretending to use the name of Jesus proves that they had no confidence in the methods they had been using; for if their previous methods had been effective, there would have been no need for a change. They had recognized the great power of Jesus' name, as used by Paul; hence their presumption in seeking to appropriate such a power to their own purposes. Ancient superstitions attributed unusual powers to the seventh son of a seventh son. Verse 15 And the evil spirit answered and said unto them Jesus I know, and Paul I know, but who are you?It was appropriate enough that the demon himself, working through his victim, should have exposed and denounced such a wicked attempt to appropriate a precious and holy name to the promotion of evil enterprises. The lesson should be clear to all, that no man has a right merely to appropriate the name of Jesus. It may be supposed that many today are guilty of doing the same thing. Are there not thousands who say, "O yes, I am a Christian," who really have no right to such a claim? How does one become a rightful and lawful wearer of the name of Jesus? In this very chapter it is declared that men were "baptized into the name of the Lord Jesus" (<a href="/bible/parallel/ACT/19/5" class="green-link">Acts 19:5</a>); and the Scriptures reveal no honorable alternative to that means of being entitled to his holy name. Verse 16 And the man in whom the evil spirit was leaped on them, and mastered both of them, and prevailed against them, so that they fled out of that house naked and wounded.Mastered both of them ... Apparently, only two of the seven brothers were involved in this episode, as indicated by the word "both." Their defeat was sudden, dramatic, and overwhelming. As Bruce said, They employed the name of Jesus in an attempt to imitate Paul's exorcism; but when they tried to use it, like an unfamiliar weapon wrongly handled, it exploded in their hands.[24]Many have noted an element of humor in Luke's words here to the effect that "casters out" were themselves "cast out"! ENDNOTE: [24] Ibid., p. 390. Verse 17 And this became known to all, both Jews and Greeks, that dwelt at Ephesus; and fear fell upon them all, and the name of Jesus was magnified.The tremendous results which followed the discomfiture of the ambitious "seven sons" was brought about by the widespread interest in a place like Ephesus in magical arts of witchcraft, etc. In Shakespeare's COMEDY OF ERRORS (Acts 1, Scene 2, lines 97ff), one finds the following description of Ephesus: They say this town is full of cozenage, As, nimble jugglers that deceive the eye, Dark-working sorcerers that change the mind, Soul-killing witches that deform the body, Disguised cheaters, prating mountebanks, And many such-like liberties of sin. Thus it came about that in such a climate dominated by the works of darkness, the victory of the name of Jesus over the would-be exorcists was just the kind of thing to have produced the results Luke mentioned. Verse 18 Many also of them that had believed came, confessing, and declaring their deeds.At Corinth, many of the Christians came from among those who have been involved in the grossest of sins (<a href="/bible/parallel/1CO/6/9" class="green-link">1 Corinthians 6:9-11</a>); and so it was here, that among the Christians were many who had been involved in the black arts of magic. Upon beholding the truth, however, they forsook their evil ways. Verse 19 And not a few of them that practiced magical arts brought their books together and burned them in the sight of all; and they counted the price of them, and found it fifty thousand pieces of silver.It is a shame that in our own times all kinds of spiritualists, fortune-tellers, palm-readers, and voodoo specialists are operating in the same manner as those ancient sinners. Ever since this event at Ephesus, Satan and his advocates have been screaming about the "book burners"; but it surely must be true that many books today deserve the same fate. "Fifty thousand pieces of silver ..." This was an immense sum, no matter how figured. Hervey supposed the "pieces" were Greek coins, calculating the value at 1,815 English pounds ($9,000.00 at the old rate),[25] and Wesley, supposing the "pieces" were Jewish shekels, gave the value as 6,250 English pounds ($35,000.00).[26][25] A. C. Hervey, op. cit., p. 117. [26] John Wesley, op. cit., in loco. Verse 20 So mightily grew the word of the Lord and prevailed.During this period of some two years and three months, or "three years" as Paul referred to it, extensive growth and development attended the preaching of the gospel. Churches sprang up everywhere. Countless thousands became Christians; and many public officials and leaders of the people became friendly to the apostolic preachers, as is clearly evidenced by the event Luke next reported (19:23ff). Verse 21 Now after these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome. And having sent into Macedonia two of them that ministered unto him, Timothy and Erastus, he himself stayed in Asia for a while.Purposed in the spirit ... I must see Rome ... Paul's plans were made prayerfully and with his considered best judgment; and here is the first historical mention of his avowed purpose of going to Rome, a purpose often thwarted, until at last, in circumstances he could never have dreamed of, he came down the Appian way, between two soldiers, wearing a chain. Wesley has a moving comment on the breadth of vision and daring courage of this mighty apostle. He said: Paul sought not to rest, but pressed on as if he had yet done nothing. He is already possessed of Ephesus and Asia; but he purposes for Macedonia and Achaia. He has his eye upon Jerusalem, then upon Rome, afterward on Spain (<a href="/bible/parallel/ROM/15/24" class="green-link">Romans 15:24</a>). No Caesar, no Alexander the Great, no other hero comes up to the magnanimity of this little Benjamite. Faith and love to God and man had enlarged his heart, even as the sand of the sea.[27]Timothy and Erastus ... Timothy frequently traveled with Paul; and, again and again, made excursions in Paul's name to visit the young churches (<a href="/bible/parallel/ACT/17/16" class="green-link">Acts 17:16-17</a>). Erastus is mentioned again in <a href="/bible/parallel/2TI/4/20" class="green-link">2 Timothy 4:20</a>; and in <a href="/bible/parallel/ROM/16/23" class="green-link">Romans 16:23</a> a man of this name is mentioned as "the treasurer of the city (Corinth)." "Several authorities suggest that these two men are the same person";[28] and strong agreement is felt with Plumptre who declared that "Erastus may fairly be identified with the chamberlain or steward of Corinth (<a href="/bible/parallel/ROM/16/23" class="green-link">Romans 16:23</a>)."[29] Jack Lewis, however, observed that "An inscription in the theater at Corinth informs us that Erastus ... (held the office of) AEDILE,"[30] not the same as that of "treasurer." This, to be sure, does not prove that Erastus was not "treasurer" when Paul wrote; because city offices then, as now, often were served by men who had experience in more than one office. Timothy ... was sent into Macedonia; and the purpose of his mission is clear from <a href="/bible/parallel/1CO/4/17" class="green-link">1 Corinthians 4:17</a>. "He was sent on in advance to warn and exhort, saving the apostle from the necessity of using severity when he himself arrived."[31]First and Second Corinthians, Galatians and Romans "all belong to the period of Paul's third missionary journey," according to ISBE, although, as noted earlier (introduction to Acts 15), there appear to be good reasons to suppose that Galatians might properly belong to the period near the time of the Jerusalem council. The dates of all these "four great, or principal epistles of Paul" belong to studies of the epistles themselves. Nevertheless, it seems quite certain that in the period covered by the above verses, Paul wrote the Corinthians both epistles. [27] Ibid. [28] Herbert Lockyer, All the Men of the Bible (Grand Rapids, Michigan: Zondervan Publishing House, 1958), p. 113. [29] E. H. Plumptre, op. cit., p. 132. [30] Jack P. Lewis, Historical Backgrounds of Bible History (Grand Rapids, Michigan: Baker Book House, 1971), p. 173. [31] E. H. Plumptre, op. cit., p. 132. Verse 23 THE RIOT AT EPHESUSAnd about that time there arose no small stir concerning the Way. For a certain man named Demetrius, a silversmith, who made silver shrines of Diana, brought no little business unto the craftsmen; whom he gathered together, with the workmen of like occupation, and said, Sirs ye know that by this business we have our wealth.EPHESUSOnly a miserable village remains near the site of this once proud city of a third of a million. Its history reaches back more than a millennium B.C.; but it was the Ionians who built the first of five great temples dedicated to the ancient fertility goddess, Artemis, giving the name "Ionian" to the distinctive columns which adorned the temples. The history of Ephesus is, in fact, the history of those temples. The fourth temple burned the night Alexander the Great was born (October, 356 B,C.), and by 350 B.C. the fifth was under construction, requiring some 120 years to build. Alexander offered to finish it, with the provision that his name would adorn it; but the offer was declined on the basis that it would be improper to have the "names of two gods" on one temple! The location of the fifth temple of Artemis was about a mile from Ephesus, north northeast of the city on a level plain, the city itself occupying a strategic location on the Cayster river, the central stream lying between the Hermus and the Maeander. In ancient times a seaport, Ephesus "retreated inland" some seven miles as the Cayster silted the harbor and extended the delta. The temple's center of devotion was an image of Artemis which reportedly fell from heaven, the same being no doubt a meteorite, the many strange blobs upon which gave a rough appearance of a many-breasted female, encased from the waist downward in a coffin. Blaiklock wrote that "The sacred stone was lost somewhere in the ruins of Ephesus, or concealed in the hills by its last devotees, and probably still exists."[32]The temple was a vast structure, four times the size of the Greek Parthenon of Pericles, having some 80,000 square feet.[33]The great Ephesian temple of Artemis (loosely identified with Diana) was ranked by ancient writers as one of the seven wonders of the world, its importance deriving not merely from its architectural beauty and size, but from the status which the temple management enjoyed as "banker of the whole world." It has been said that the temple of Diana was the equivalent in ancient pagan society to the Bank of England in modern times. The principal industry of Ephesus was that of manufacturing and selling images. Demetrius ... This man was a thorough pagan, named after one of the agricultural gods whose worship had been absorbed by the temple; he was the embodiment of selfishness and carnality. His first words in gathering the mob regarded "our wealth"; and he left no doubt of the basis of his opposition to Paul. Thus, the ancient pagan priests and their supporting craftsmen were one in heart with the high priestly concessionaires in the temple of God in Jerusalem. [32] E. M. Blaiklock, Cities of the New Testament (Old Tappan, New Jersey: Fleming H. Revell Company, 1965), p. 63. [33] The Encyclopedia Britannica and the New Bible Dictionary provide the above information on Ephesus and the temple of Artemis. Verse 26 And ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they are no gods, that are made with hands.Saying that they are no gods By this, Demetrius committed himself to the proposition opposite, namely, that their shrines were real gods. This is a glimpse of the practical fact regarding images, that being that they are indeed considered "gods" by the persons using them, regardless of the specious rationalizations by which the consecration of them is allegedly justified. It is likely that Demetrius exaggerated the success of Paul; but even if he did, the insight which he had regarding the eventual fate of the shrine business was accurate: Pliny in his epistle to Trajan (Ephesians 10p. 96), half a century later, spoke of "deserted temples," "worship neglected," and "hardly a single purchaser" found for sacrificial victims.[34]ENDNOTE: [34] E. H. Plumptre, op. cit., p. 133. Verse 27 And not only is there danger that this our trade come into disrepute; but also that the temple of the great goddess Diana be made of no account, and that she should even be deposed from her magnificence whom all Asia and the world worshippeth.Diana ... The Greek here is Artemis (English Revised Version margin); and although Artemis might be loosely identified as Diana, it would have been better to translate it like it is. As J.H. Rusco said, "When Rome adopted Greek mythology, they changed the name from Artemis to Diana." She should even be deposed ... This indeed came to pass. A mighty church was founded in Ephesus; and, with the advance of Christianity throughout the Roman Empire, the shrines and temples of pagan gods and goddesses fell into ruin. In 262 A.D. it was sacked and ruined by the Goths; and in 389 A.D. the Edict of Theodosius banned the remnant of the pagan cult which continued 127 years after the temple was destroyed. During quite a long period from the days of Paul to the sack of the temple by the Goths, the edifice itself enabled the cult's survival, long after all popular support of it vanished. Verse 28 And when they heard this they were filled with wrath, and cried out, saying, Great is Diana of the Ephesians. And the city was filled with confusion: and they rushed with one accord into the theater, having seized Gaius and Aristarchus, men of Macedonia, Paul's companions in travel.Great is Diana of the Ephesians ... When Elijah contested with the prophets of Baal on Mount Carmel, the priests of Baal carried on a continuous shout for hours, crying, "O Baal, hear us" (<a href="/bible/parallel/1KI/18/26" class="green-link">1 Kings 18:26</a>); and in recent decades the followers of Adolph Hitler in Germany reinforced Hitler's propaganda with similar chants in unison. Then, as always, it was a device of ignorance and prejudice. The truth cannot be drowned out by any such noise; although, of course, it may win a temporary victory. Into the theater ... This was an immense open-air auditorium capable of holding 50,000 people, or at least, as some suppose, 25,000. Gaius and Aristarchus ... A Gaius (<a href="/bible/parallel/ACT/20/4" class="green-link">Acts 20:4</a>) was Paul's companion, but was there said to have been of Derbe; Paul baptized a Gaius in Corinth with his own hands (<a href="/bible/parallel/1CO/1/14" class="green-link">1 Corinthians 1:14</a>); and a Gaius was Paul's host in Corinth when Romans was written (<a href="/bible/parallel/ROM/16/23" class="green-link">Romans 16:23</a>); and the apostle John addressed his Third Epistle to Gaius. This was a common name, however; and any certain identification of all or any of these as the same person is precarious. Aristarchus ... was a Thessalonian (<a href="/bible/parallel/ACT/20/4" class="green-link">Acts 20:4</a>), thus also a Macedonian; and from other references in <a href="/bible/parallel/ACT/27/2" class="green-link">Acts 27:2</a>; <a href="/bible/parallel/COL/4/10" class="green-link">Colossians 4:10</a>, and <a href="/bible/parallel/PHM/1/24" class="green-link">Philemon 1:24</a>, it appears that he continued with Paul through thick and thin: He continued through good report and evil report, through persecution, violence, shipwreck, imprisonment and bonds, to the latest moment on which the light of Bible history shines. Blessed servant of Christ; blessed fellow-servant of his chief apostle![35]The reason for seizing these two fellow-workers of Paul was likely that of doing them bodily injury. ENDNOTE: [35] A. C. Hervey, op. cit., p. 119. Verse 30 And when Paul was minded to enter in unto the people, the disciples suffered him not.Paul may have intended to divert the danger threatening Gaius and Aristarchus, hoping also, no doubt, to address the multitude. However, the danger that Paul would be killed was so great that the disciples restrained him from doing anything so rash. Verse 31 And certain also of the Asiarchs, being his friends, sent unto him and besought him not to adventure himself into the theater.The Asiarchs were men of the highest rank, being invariably chosen from among the wealthiest of the people. "They were ten in number, representing the ten cities of Proconsular Asia; they presided over all sacred rites."[36] One of the requirements of their office was that they should provide at their own expense the public games in honor of the gods and the deity of the emperor. Significantly, these counted among their number friends of the apostle Paul, indicating the impact of the gospel at the highest level of Ephesian society. ENDNOTE: [36] Ibid. Verse 32 Some therefore cried one thing, and some another: for the assembly was in confusion; and the more part knew not wherefore they were come together. And they brought Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made a defense unto the people. But when they perceived that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians.This was a providential interruption of any effective movement against Paul that the mob leaders might have had in mind. Evidently the Jews, who were also opposed to images, were afraid that the hostility of the mob might overflow against themselves also; and presumably, the purpose of the Jews in thrusting forward Alexander to make a speech was that of dissociating the Jews from the Christians. The mob, however, refused to hear him, there being much prejudice against Jews also; and to drown out Alexander, they shouted for two hours, "Great is Diana of the Ephesians." Such an effort would have dissipated much of the fierce energy of the crowd, opening the way for the dismissal of the unruly throng by the highest official in the city, a little later. Verse 35 And when the town-clerk had quieted the multitude, he saith, Ye men of Ephesus, what man is there who knoweth not that the city of the Ephesians is temple-keeper of the great Diana, and of the image that fell down from Jupiter?Quieted the multitude ... This in all probability would have been impossible until the frenzy of the mob had so thoroughly vented itself in the inane tribute to Diana, covering more than two hours. The town-clerk ... This was the city secretary, or scribe; and, according to Hervey, "was an office of first-rate influence among the Greek cities of Asia."[37] The glimpse of the office afforded by Luke's narrative here makes this certain. The possibility that the office of proconsul was held jointly at that time by two people makes it likely that he was the highest authority in the city at that moment. Temple-keeper ... The town-clerk quickly catered to the prejudices of the mob. The title "Neoceros," meaning temple-sweeper, or temple-keeper, was held in the highest esteem by cities thus designated; and the use of it here tended to palliate and diminish the savage passions of the mob. ENDNOTE: [37] Ibid., p. 120. Verse 36 Seeing then that these things cannot be gainsaid, ye ought to be quiet, and, to do nothing rash.Having procured their attention by a few well-chosen remarks, the town-clerk proceeded to call for order, pointing out that such an outburst could cause the city to lose some of its privileges. Verse 37 For ye have brought hither these men, who are neither robbers of temples nor blasphemers of our goddess. If therefore, Demetrius, and the craftsmen that are with him, have a matter against any man, the courts are open, and there are proconsuls: let them accuse one another.Neither robbers of temples nor blasphemers ... A marvelous insight into Paul's method of preaching appears quite incidentally here. He did not blaspheme pagan deities, nor indulge any violent or destructive operations against the pagan temples. As Boles observed, "He preached positive truths, rather than making a direct attack on their error."[38]Robbers of temples ... This expression is unique to the New Testament, except for Paul's use of the verb inRomans 2:22, in which he accused certain Jews of robbing temples; and, as Murray said: Since the town clerk at Ephesus defends Paul and his colleagues against any such charge as robbing temples, we cannot suppose this wrong was one to which the Jews were entirely immune.[39]There is no way that we can accommodate to the notion of Ramsay that "robbers of temples’ is a mere mistranslation."[40] The word used in the Greek text is “temple-robbers."[41]There are proconsuls … Critics have been quick to point out that the Greek cities had only one proconsul each; but, as Blaiklock noted: A Roman knight and a freedman had murdered the proconsul (shortly after the accession of Nero) and administered his estates in Asia. If these villains assumed temporary proconsular authority, the plural is accounted for, and the date fixed. It must have been A.D. 54.[42]Again, the absolute and invariable accuracy of the sacred historian is attested. [38] H. Leo Boles, op. cit., p. 313. [39] John Murray, The Epistle to the Romans (Grand Rapids, Michigan: Wm. B. Eerdmans, Publishers, 1968), vol. 1p. 83. [40] Sir William M. Ramsay, op. cit., p. 226. [41] The Nestle Greek Text with a Literal English Translation (Grand Rapids, Michigan: Zondervan Publishing House, 1958), p. 557. [42] E. M. Blaiklock, op. cit., p. 65. Verse 39 But if ye seek anything about other matters, it shall be settled in the regular assembly.The regular assembly … The assembly in progress was an illegal assembly, having all the characteristics of a mob; and by such a reference the town-clerk cast a serious reflection upon the entire riot. Illegal assemblies were punishable by the Roman authorities. Verse 40 For indeed we are in danger to be accused concerning this day’s riot, there being no cause for it: and as touching it we shall not be able to give account of this concourse. And when he had thus spoken, he dismissed the assembly.One has to admire the intelligence, tact, and ability by which the town-clerk achieved a dispersal of such a mob. First, he pointed out that the whole city might be “in danger” for tolerating such an illegal uproar; but then he softened his reference to the riot by calling it a “concourse.” This indicated that he was willing to convey some semblance of legality to the mob by naming it a concourse instead of a riot; then, moving still further to legalize the outrageous gathering, he “dismissed THE “! In context, that town-clerk’s actions bore the stamp of genius. Once more, the providence of God had preserved the life of the dauntless apostle, saving him and protecting him, without his so much as opening his mouth. How wonderful are the ways of the Lord. Questions by E.M. Zerr For Acts Chapter 191. Name Paul’ s important stop given here. 2. What great preacher had been here befcre ? 3. Where is that preacher now? 4. Tell what Paul found at Ephesus. 5. Repeat the question he asked of them? 6. On what promise was this question based ? 7. Must this promise always be fulfilled at baptism? 8. State the answer Paul received? 9. What query did this answer prompt from Paul ? 10. With what baptism did John baptize? 11. In whom did he tell them to believe ? 12. Was he future or past in John’ s day? 13. Which was it now? 14. Upon this what was done? 15. Did the Holy Ghost accompany this baptism? 16. State the fruits of the gift here. 17. How many were baptized at this time? 18. What did Paul do in the synagogue? 19. For how long? 20. Why not longer in this place ? 21. What separating did he then make? 22. State where he next did his disputing. 23. Was this place built for Paul’s use religiously ? 24. Did it belong to the church ? 25. Was it supported by the church? 26. How extensixely was it visited? 27. For how long did Paul teach here? 28. With what result? 29. State the miraculous power shown through Paul. 30. State the profession of some vagabond Jews. 31. What did they attempt to do? 32. How many were there of these imposters ? 33. State the reply of the evil spirit. 34. Also tell what happened. 35. In whose favor did this event react? 36. How did this reaction affect art of witchcraft ? 37. What did the word of God do then ? 38. To where did Paul now turn his face to go? 39. What two special cities were in his objective ? 40. Whom did he send in advance of him ? 41. To what does “ that way” refer in 23rd verse? 42. State the business of Demetrius. 43. What was Diana ? 44. Why did Paul’s preaching stir Demetrius ? 45. Tell what assembling he called ? 46. State the two things he pretended to fear. 47. Which do you regard was his chief concern ? 48. How was the whole city affected? 49. What happened to Paul’s traveling companions ? 50. Why did not Paul enter? 51. Was this an orderly assembly? 52. Who wished to make a defense ? 53. Why was he prevented? 54. How long did the mob shout their boisterous yell ? 55. Who quieted them? 56. What did he say of prominence of Diana? 57. For this reason what should they not do? 58. State his favorable word for the disciples. 59. To what recourse did he cite the people ? 60. For what did he say they were liable ?

Acts 19:1

1 Act 19:1. Paul came to Ephesus after Apollos had left that city and gone to Corinth in Greece. (See chapter 18:27, 28.) The disciples he found at Ephesus were evidently the persons whom Apollos had baptized (chapter 18:25).

Acts 19:2

2Act 19:2. Paul knew that in those days a baptized believer was entitled to the gift of the Holy Ghost (see the comments at chapter 2:38), but he also knew that even their baptism did not automatically bestow that gift until an apostle had laid hands on them (chapter 8:18). He did not know whether that special favor had yet been given to them, hence the question stated in this place. When they told him they had not heard anything about such a subject as the Holy Ghost, it showed that something was wrong.

Acts 19:3

3Act 19:3. In answer to his question about their baptism, they told Paul that they had been baptized unto John’s baptism. (See chapter 18:25.)

Acts 19:4

4Acts 19:4. The difference between “John’s baptism” and “Christian baptism” is indicated in this verse. When John baptized a man he was required to believe on Christ who was to come. He had not yet come and hence no person could be baptized into His name or by his authority. But John was dead and Christ had come when Apollos was preaching, hence it was unscriptural to use John’s baptism. Both baptisms were “for the remission of sins,” and both had to be preceded by repentance (Mark 1:4; Acts 2:38). But the latter was by the authority of Christ which put the believer into His name.

Acts 19:5

5Acts 19:5. These were rebaptized and it was into the name of Christ. No person but John could use his baptism, but the ones whom he baptized never had to be baptized again, for they were then prepared for the service of Christ.

Acts 19:6-7

7Acts 19:6-7. What happened when Paul laid hands on them, was what he was inquiring about in verse 2. Only those who were baptized with “Christian baptism” were entitled to that gift, and even then it required the hands of an apostle.

Acts 19:8

8Acts 19:8. Disputing is from the same word as “reasoned” in chapter 17:2. By reasoning on the subject, Paul was able to persuade some in favor of the kingdom of God.

Acts 19:9

9Acts 19:9. After three months of effort before the general multitudes assembling in the synagogue, the opposition to the truth became such that Paul concluded he could accomplish more by working elsewhere. Separated the disciples means he withdrew with the ones who were truly interested and who were eager to hear more of the truth. School is from the Greek word SCHOLE. Robinson defines it, “leisure, rest, vacation, attention, devotion, study.” He then explains it to mean, “A place of learned leisure, where a teacher and his disciples came together and held discussions and disputations.” Thayer defines it, “Freedom from labor, leisure; a place where there is leisure for anything, a school.” Moffatt renders it, “lecture-room.” This “school,” then, was a place maintained by Tyrannus, a kind of public auditorium that was open to the public for the free use of any persons who wished to engage in cultural and recreational activities.

Acts 19:10

0Acts 19:10. This school was frequented by many people of all races and from all over Asia, for in the two years that Paul spent in his teaching there, the word of the Lord was heard throughout that area.

Acts 19:11-12

2Act 19:11-12. Special miracles denotes those that were not commonly performed even in the days of miracles. God is able to accomplish any kind of wonders and by whatever means He wills. As an encouraging support for the work of the apostle in this center of various thought and activity, the Lord saw fit to use the pieces miraculously that had been in contact with the preacher.

Acts 19:13

3Act 19:13. Vagabond Jews were some who were wandering around from house to house. An exorcist was a person who expelled demons from men by pronouncing some mysterious sentence, or by commanding the evil spirit by some important name. But even evil characters can be imitated and their work be pretended to be done by mere impostors. The present ones were frauds and pretended to be working through the name of Jesus; and to add weight to their pretense, they used the name of Paul.

Acts 19:14

4Acts 19:14. Sceva was a high priest, and he had seven sons who were practicing this fraud, attempting to cast out a devil from an unfortunate man.

Acts 19:15

5Acts 19:15. Jesus I know. This evil spirit was telling the truth, for the devils were originally in heaven and had been cast out because of sin (2 Peter 2:4), and it was there that they had their acquaintance with Jesus. That accounts for the statements in Mark 1:24 Mark 1:34. Since these men were frauds the spirit did not recognize them.

Acts 19:16

6Acts 19:16. Being possessed with a devil did not have the same effect on every person. In the present instance it produced unusual physical strength and activity. Acting through the man in whom the devil was dwelling, it pounced upon these pretenders and they fled from the house in fright and stripped of their clothing.

Acts 19:17

7Acts 19:17. The word fear is used in the sense of respect in this verse, since it caused the name of the Lord Jesus to be magnified by both Jews and Greeks.

Acts 19:18

8Acts 19:18. This respectful fear was proved by their confession of evil deeds.

Acts 19:19

9Acts 19:19. These penitent Jews and Greeks did not stop with mere confessions, for the event about the exorcists convinced them that the business of dealing in trifles was wrong. Curious arts is from , which is defined by Thayer as things “impertinent and superflous,” and he explains it to mean “arts of magic.” These were chiefly a system of superstitious performances, and they had their recipes written in books by which they would mislead their victims. When they became penitent over their sinful practices, they proved their sincerity by burning the collection of their evil formulas. Moffatt renders the value of the books to be 2,000 pounds of silver

Acts 19:20

0Acts 19:20. The word of God grew, because every genuine demonstration of repentance was attributed to the power of that word over the minds of men. The increase of the word means that the number of believers in the word was increased.

Acts 19:21

1Act 19:21. Purposed in the spirit means that it was Paul’s personal plans to accomplish the things stated. While he always intended doing and saying the things that were in harmony with the Holy Spirit, this was not an inspired purpose, for part of it was not carried out as he had purposed. He did actually see Rome, but not until he was taken there as a prisoner (chapter 28:16).

Acts 19:22

2Act 19:22. Paul’s purpose was to leave Ephesus and go through Macedonia and Achaia (Greece), but he did not intend starting at once, for he wished to spend some more time in the city. Timotheus and Erastus usually traveled with Paul as coworkers, but he released them to go ahead and work in the region of Macedonia while he was still in Asia.

Acts 19:23

3Act 19:23. That way is a phrase applying to the Gospel plan, so used because of its preeminence. (See verse 9; chapter 9:2.) The original word for stir is defined, “commotion, stir, tumult” in Thayer’s lexicon. It was because of the interference it was making with many of the evils in the community.

Acts 19:24

4Acts 19:24. Diana was a heathen goddess and a temple was built for her at Ephesus. Demetrius and his fellow workers made a great deal of money by forming shrines, which were small models of the temple, selling them to travelers who wished them for souvenirs.

Acts 19:25

5Acts 19:25. Demetrius became concerned over the prospect of losing this business and he called a meeting of his partners in the trade.

Acts 19:26

6Acts 19:26. Demetrius called attention of his fellows to the preaching of Paul, stating that it had extended throughout Asia. The part of Paul’s preaching that worried him was that against idolatry, especially the kind that was the work of human hands.

Acts 19:27

7Acts 19:27. These men were not concerned about the merits of the religious issue, but feared that financial loss would come to them if people were made to believe in the one living God. That is the meaning of the statement, our craft [business or occupation] is in danger. It was the old story of men being more interested in their financial than in their spiritual welfare. Yet they pretended to be concerned about the dignity of the idolatrous goddess, that was worshiped by the world.

Acts 19:28

8Acts 19:28. The inflamatory speech of Demetrius aroused the mob spirit of these tradesmen, causing them to make a boistrous shout in behalf of the goddess.

Acts 19:29

9Acts 19:29. The cry spread until it affected the whole city, throwing it into confusion. The excited people let their wrath be exhibited against the associates of Paul. They took them by force into a place where public performances were put on.

Acts 19:30

0Acts 19:30. Paul wished to appear in this public place to reply to the complaints of the mob. Fearing that he might be harmed by the angry populace, the disciples prevented him from entering the theatre.

Acts 19:31

1Act 19:31. Sent unto him denotes that a general state of confusion existed, so that special means had to be used to communicate with Paul.

Acts 19:32

2Act 19:32. This state of disorder made it impossible to discern just what the concourse was about or what the issue was.

Acts 19:33

3Act 19:33. A riot is regarded by all civilized nations as something worthy of being condemned. The Jews feared that their people would be blamed by the Greeks for the present uprising. They selected this prominent member of their race to speak in their behalf, and he prepared to make an address for that purpose.

Acts 19:34

4Acts 19:34. This outcry was the opposite of an ovation. It was a disorderly explosion of anger and disrespect against the attempt of a Jew to make a speech in the public theatre of the Greek people. This raving mob was so worked up and tumultuous that it took two hours to get it quieted.

Acts 19:35

5Acts 19:35. A townclerk was a secretary or public scribe; a man supposed to be informed in matters of law and order. After two hours he was able to get the uproar subdued so that he could speak to the people. His purpose was to state the legal and fair aspects of the situation. He proposed to show that there was no call for such a demonstration in defense of the temple of Diana. That it was common knowledge that the people were devoted worshipers of their goddess, which it was believed had come down from Jupiter, another god of the Greeks.

Acts 19:36

6Acts 19:36. The reputation of the goddess in the eyes of the Greek people was not even questioned by them, hence there was no reason for being reckless or unnecessarily hasty in acting against Paul and his companions.

Acts 19:37

7Acts 19:37. The townclerk was not siding with Paul in his teaching, but wished to show his fellow citizens that they were mistreating him and his friends contrary to the principles of human rights. Robbers of churches is from which means those who commit sacrilege or who rob temples. Paul had not made any vicious attack on the goddess of the Greeks, but had emphasized the authority of the God of Heaven. But these heathen had correctly concluded that if the God whom Paul preached was the only true one, then all manmade objects of worship were false.

Acts 19:38

8Acts 19:38. The reasoning of the town-clerk was that provision had been made by the law of the land, whereby all just complaints could be handled. Deputies were men authorized to represent the government in the disputes arising between man and man.

Acts 19:39

9Acts 19:39. By other matters he meant subjects that were differences of opinion only and not involving any personal misconduct. Lawful assembly means one called by the proper authorities and in accordance with the law.

Acts 19:40

0Acts 19:40. The townclerk feared that the higher authorities might bring a complaint against the community because of the riot.

Acts 19:41

1Act 19:41. The mob was dispersed without further disorder, because the people had been shown the lawlessness of their actions.