Chapter 19

6 The Holy Ghost is given by Paul’s hands. 9 The Jews blaspheme his doctrine, which is confirmed by miracles. 13 The Jewish exorcists 16 are beaten by the devil. 19 Conjuring books are burnt. 24 Demetrius, for love of gain, raiseth an uproar against Paul, 35 which is appeased by the townclerk.

1. While Apollos was at Corinth. The parenthesis concerning Apollos having ended, the record now returns to Paul. Apollos found in Corinth a very effective center for his work in Achaia, and seems to have made this his headquarters for the time. At this juncture Paul was proceeding westward (ch. 18:23) across Asia Minor toward Ephesus.

Upper coasts. Or, “upper regions” of a larger area (see on ch. 13:50). These lay farther inland. The apostle’s journey was probably through Lycaonia, Galatia, and Phrygia, which he had visited before.

Came to Ephesus. This visit was in fulfillment of the promise made by him when he left the city before (ch. 18:21).

Certain disciples. They are called “disciples” because, like Apollos, they had learned some things concerning Jesus, upon the basis of which they had been drawn to listen to Paul, who could teach them more.

2. Since ye believed. Or, “having believed.” That is, either when you believed or inasmuch as you believed. Paul addressed the men as believers. Since he had recently arrived, he did not know the background of all who appeared among the members of the congregation. But Paul probably noticed in these men a want of the spiritual gifts, and perhaps a lack of the peace and joy and radiance that were revealed in those brought fully into the message of the gospel.

Whether there be any Holy Ghost. The position of these disciples is so like that of Apollos when he arrived at Ephesus that it is reasonable to think they were converts to his preaching. they must, of course, have known the Holy Spirit as a name in the OT and in the teaching of John the Baptist (Matt. 3:11), but beyond that they seemed to be in ignorance concerning the nature of the Spirit. They had received baptism as a token of repentance, and doubtless were leading upright lives, but had not entered upon the experience of “righteousness, and peace, and joy” which was theirs “in the Holy Ghost” (Rom. 14:17). It is evident that they were Jewish and not Gentile disciples.

3. Unto what? Rather, “Into what?” (see on chs. 2:41; 8:38). The NT phrase is “baptize in,” or “baptize into,” to express the close union with God into which men are brought by the symbolic act of immersion. The answers of the men so far had shown incomplete instruction, which fell short of what candidates for baptism ordinarily received, and also an incomplete spiritual experience, corresponding with their lack of knowledge. They were doubtless unaware of their own lack, and probably considered themselves fully qualified to belong to the congregation of believers.

Unto John’s baptism. Rather, “into John’s baptism.” The baptism may possibly have been by Apollos, administered before he had had his fuller instruction by Aquila and Priscilla, or by someone like him. Except for v. 4 this is the last NT reference to John the Baptist.

4. Baptism of repentance. Paul summarized what John taught—the baptism of repentance and faith on Him who should follow—but these Ephesian disciples knew nothing of the baptism of the Spirit and the gifts of the Spirit, and little of the doctrines of faith in Christ.

5. When they heard this. “This” is supplied by the translators, and probably should be omitted. What these converts heard, doubtless, was not the mere statement that Jesus was the Messiah, but the arguments, with OT scriptures, by which Paul proved this to be true, showing that in Him the OT was fulfilled. Though the description here is brief, their conviction was not necessarily sudden or without full instruction.

In the name. Rather, “into the name.” for the significance of “name” see on chs. 3:16; 4:12. Here is an example of individuals rebaptized upon the reception of vital truth, new to them. But this gives no warrant for frequent rebaptizings. Rebaptism should rarely be administered. The cleansing from sins that come into the Christian’s experience in his daily walk in a sinful world is provided by the forgiving grace of God through Christ (1 John 1:9; 2:1, 2) and witnessed to by the ordinance of foot washing, which symbolizes a washing away of sin (John 13:4–10). When one has been baptized into Christ, rebaptism is called for only if there has been a definite apostasy from the beliefs and standards that fellowship with Christ requires. Exceptions to this general rule would be cases like the one here described. Baptism into the name of Christ is the pledge of entrance into the covenant of salvation, and is intended to be a permanent and abiding experience.

6. Laid his hands. See on ch. 6:6.

The Holy Ghost came. This was an experience shared by all those whose baptism is recorded in the book of Acts. The Spirit came in this instance as a provision for the great work that was to change Ephesus from a city wholly devoted to the goddess Artemis (Diana) into a place sufficiently won to Christ to become a center of Christian life throughout this area, and that for several centuries to come.

Spake with tongues. Rather, “began speaking with tongues.” This was a Pentecostal outpouring. As at Jerusalem the gift worked its effect upon the Jews gathered at the feast from every part of the empire, so now the Spirit, given in this center of Gentile activity, would have a like result, that the amazement of the people at such a power might attract attention to the message and gain converts to Christ. “Thus they were qualified to labor as missionaries in Ephesus and its vicinity, and also to go forth to proclaim the gospel in Asia Minor” (EGW RH Aug. 31, 1911).

Prophesied. Rather, “began prophesying.” This signifies a more convicting presentation of the gospel, bringing in an exposition of OT prophecy and a greater power of preaching. The foretelling of future events would be of little help to the cause of Christ at this time and is not necessarily meant by this word.

7. Were about twelve. The narrative implies that these 12 formed a group, perhaps attending together the meetings of the church, but not until this time sharing fully in its life.

8. Into the synagogue. In keeping with apostolic custom (see on ch. 9:20). These visitations were doubtless mainly on the Sabbath days, in the first place because Paul was a Sabbathkeeper (see chs. 13:14; 16:13), and also because Paul labored with his hands during the week (Acts 18:3; 20:34; 1 Thess. 2:9; 2 Thess. 3:8), and because Sabbaths presented the best opportunities for establishing contact with the Jews.

Spake boldly. See on ch. 9:27

Space of three months. These brief words cover the record of a period of heavy labor. Doubtless daily work as a tentmaker went on for Paul as before (cf. ch. 20:34), while on the Sabbaths at least he was in the synagogue preaching that Jesus is the Christ, and setting forth the nature of His work and the eternal laws of His kingdom.

Disputing. Rather, “reasoning,” as in chs. 17:2; 18:4, 19; see on ch. 20:7.

Persuading. Or, “attempting to persuade.”

Kingdom of God. See on ch. 1:6.

9. Divers were hardened, and believed not. Or, “Some were growing hardened and disobedient.” See on ch. 14:2.

Spake evil of that way. That is, of Christians and Christianity. The unbelieving Jews acted at Ephesus as their fellows had at Thessalonica. They probably displayed their hatred of Paul by attempting to turn the Gentiles against him. People of the lower classes were always ready to riot.

He departed. That is, he ceased to take part in the public services of the synagogue.

Separated the disciples. That is, the Christian part of the congregation in the synagogue was withdrawn, along with any of the Jews who had become interested in his teaching. This is the first recorded time when the entire group of Christian believers severed their connection with the Jewish synagogue. The process of withdrawal must have been accelerated during the period of the Jewish wars, a.d. 68–135, when it was not only uncomfortable, but in some places actually dangerous, to be associated with Jews (see Vol. V, p. 80).

Disputing. Some textual evidence may be cited (cf. p. 10) for the alternate reading, “disputing daily in school of one Tyrannus from the fifth hour to the tenth.” Scholars disagree as to whether this reading is to be considered original. If it is, it suggests the interesting thought that since the period from the fifth to the tenth hour (about 11 a.m. to 4 p.m. ) is the siesta hour in Eastern countries, Paul would have used this building for his teaching during “off hours,” when Tyrannus’ school would not have been in session.

Daily. How often Paul had taught in the synagogue during his first three months at Ephesus cannot be known, though he was there doubtless each Sabbath, and perhaps oftener. Now, at least, he entered upon an intensive program of public evangelism, to which he devoted part, at least, of each day. Presumably he continued at the same time to earn his own living (see on v. 8).

The school. Gr. scholeµ. This word has an interesting history. Originally it meant “leisure”; then it was applied to leisure as bestowed upon learned discussion and study; then, as here, to the place in which the study was pursued. Lastly it became a collective term for the followers of a particular teacher, as “the school of Zeno.” In this verse it probably indicates a lecture room, which, as the private property of the owner, was lent or rented to the apostle.

One Tyrannus. Textual evidence favors (cf. p. 10) omitting the word “one,” which suggests that Tyrannus may have been a well-known person. Of this man nothing more is known with certainty. He may have been a teacher of philosophy or rhetoric, but if so he could hardly have been an entirely unconverted heathen. Such a person would not likely permit his classroom to be used by a teacher of a new faith that was ridiculed in certain circles (see ch. 17:32).

Some therefore think this was a Jewish school, a BethРHammidrash, in which Paul’s Jewish hearers would be more likely to assemble. The listeners evidently were partly Jews and partly Greeks. No doubt there were enough Jews in Ephesus to make such “schools” necessary for their education, and the leader of such a school would very readily adopt a Gentile name in addition to his Jewish one. So Tyrannus may possibly have been a Jew.

10. The space of two years. When later he spoke to the Ephesian elders at Miletus, Paul stated that he had admonished the church of Ephesus for “three years” (ch. 20:31). There is no conflict between these two statements. To the two years mentioned here must be added the three months of v. 8 and the time which may have preceded his teaching in the synagogue (see AA 291).

All they … in Asia. For “Asia” see on ch. 2:9. Evidently Ephesus became the center of Paul’s labors, and from there he doubtless visited neighboring towns also. Hence there is the possibility that the churches mentioned in Revelation (chs. 2; 3) owe their origin to Paul, though this possibility must be qualified by the statement that some had not seen Paul’s face (Col. 2:1; cf. on Acts 18:23). The growth of the new Christian community in Ephesus, which drew its members from both Jews and Greeks, became a conspicuous fact. The number of gifts to Artemis, and the sale of memorials of her, fell off markedly. Luke implies that the audiences drawn by Paul were made up not only of the settled inhabitants of Ephesus, but of those who visited the city, and who carried news of the preacher and his message to all corners of the district. Philemon from Colossae may have been one of Paul’s converts during this period (see Philemon 19).

11. Wrought. The tense of the verb in the Greek implies that these manifestations of God’s power were continuous during the apostle’s stay at Ephesus. This was no spasmodic manifestation resulting from some powerful, but lone, discourse.

Special miracles. Literally, “mighty [works], not [ones] happening by chance,” that is, not such as one might encounter any day (cf. on ch. 28:2). The Greek noun used here for “miracle” is dunamis (see Vol. V, p. 208). God did the work; Paul was the instrument.

By the hands. A literal reproduction of a familiar Hebrew idiom expressing agency (see on ch. 5:12).

12. From his body. The clause may read, “handkerchiefs or aprons were carried away from his body to the sick” (RSV). The Greek words for both “handkerchiefs” and “aprons” are transliterations from the Latin. The “handkerchiefs” (sudaria) were used to wipe sweat from the face; the “aprons” (semicinctia) were short aprons worn by artisans. It seems rather strange that, after dismissing two years of ministry in a few words, Luke should dwell at such length on these details. It may be that his interests as a physician naturally drew his attention to supernatural acts of healing. It appears that sincere persons came to the apostle as he labored at his craft, and were given the very handkerchiefs or aprons he was using. The effectiveness of these instruments of healing is comparable with that of the hem of the Lord’s garment (see on Mark 5:27, 28) and the clay He used in healing the blind man (see on John 9:6). There are but two conditions universally required in supernatural acts of divine healing: divine power, and faith. Material things that may bridge the gap between divine power and human faith are mere vehicles for the exercise of the faith.

The diseases departed. In the city of Ephesus where, as this chapter reveals, exorcism and curious arts of witchcraft and incantation were paraded before the eyes of the people, God appears to have made the miraculous cures to stand as special evidences of the power of faith.

13. Certain. Rather, “some even,” “some also.”

Vagabond Jews, exorcists. Or, “itinerant Jewish exorcists” (RSV). Impostors were going about seeking to benefit themselves by employing the names of Paul and Jesus. These Jews professed to cure diseases by charms and spells (see on chs. 8:9; 13:6). The Jewish historian Josephus, writing of Solomon’s supposed skill against demons and of the use of exorcism, adds, “This kind of cure is of very great power among us to this day” (Antiquities viii. 2. 5 [46]; Loeb ed., vol. 5, p. 595).

To call over them. From a very early date the traditional literature of the Jews ascribed great results to the utterance of the incommunicable name of Deity. They claimed that it was with this that Moses slew the Egyptian, and that Elisha brought destruction upon the mocking children “by the name of Jehovah.” It is easy to understand that these “vagabond Jews,” having seen the results of Paul’s use of Jesus’ name, would attempt to effect healings by the same name (see on ch. 3:16).

We adjure you. Textual evidence favors (cf. p. 10) the reading, “I adjure you.” This is doubtless correct, for the words would be uttered by the particular person who was performing the act of exorcism.

14. A Jew, and chief of the priests. Or, “a Jewish chief priest.” This suggests that he may have been chief of one of the 24 courses into which the priests were divided (see on Matt. 2:4; Luke 3:2). If so, it is possible that this man had lost his place for some reason, but, having come to Ephesus, still called himself a chief priest, and is so described by Luke.

Which did so. The seven sons of Sceva adopted for their exorcisms the form of words quoted, a formula that would give them a seeming respectability.

15. Answered. The exorcists stand face to face with a demoniac, as frenzied and strong as he who met the Lord at Gadara (Mark 5:3, 4; cf. Matt. 8:28).

Jesus I know. Gr. ton Ieµsoun ginoµskoµ, “Jesus I recognize.” Ginoµskoµ here implies not only personal knowledge but recognition of authority.

Paul I know. Gr. ton Paulon epistamai, “I am acquainted with Paul.” Epistamai may imply a familiar acquaintance, or the knowledge of a fact.

Who are ye? Literally, “but you, who areyou?” The possessed man thus identified himself with the demon (cf. Mark 5:7–12). He stood in awe at the name of Jesus when spoken by a man like Paul, but he was not awed by these pretenders.

16. Leaped on them. Demoniac possession here, as in the case of the Gadarene, gave to its victim a more than normal strength. The impostors fled in dismay before the man’s demonic rage.

Overcame them. Textual evidence attests (cf. p. 10) the reading “overcoming both of them.” This variant reading might indicate that only two of the seven sons were involved in this instance. However, there is evidence from the papyri that the Greek word here translated “both” might also have the sense of “all” (more than two).

Naked. This may not necessarily imply more than that the outer garment, or cloak, was torn from the men, leaving them clad only in their short tunics (see on Matt. 5:40). The record stops here. If the writer were inventing extraordinary things, he might have developed the story to a climax with the man’s healing at the hands of Paul after the failure of Sceva’s sons. But Luke’s record is factual.

17. Was known to all. Literally, “became known.” No doubt the story spread rapidly. The sons of Sceva probably had little to say about the incident themselves.

Jews and Greeks. Rather, “both Jews and Greeks.”

Lord Jesus was magnified. The tense of the verb implies continuous magnifying. The narrative shows that the name of Jesus stood out far above any of the names in the formularies the exorcists had used. It was also evidently a dangerous thing to use the name rashly, without faith in what it implied. As never before the people of Ephesus respected that name when they witnessed the punishment that befell those who profaned it.

18. Many that believed came, and confessed. Or, “Many of those who had believed began to come, confessing.” As in v. 2, the verb “believe” is probably used for the whole process of conversion, including baptism (cf. v. 3). These believers had made a profession, but it was clearly an imperfect experience into which they had come. Confessions were now made of wrongdoing, perhaps in some cases in relation to occult practices they had fallen into after they had been baptized. Under the Spirit, the church went through an experience of thorough heart searching. It is not clear whether the confessions were made privately to Paul and the other teachers, or publicly in the presence of the congregation. The latter is the more probable, even as was true of the confessions made to John the Baptist (see on Matt. 3:6). They had seen what the evil one could do with the misuse of the name of Jesus, and wondered whether they were not misusing the name by calling themselves Christians. They realized that they must face Christ as the Judge of all. Their consciences were roused to intense activity. They confessed their sins, thereby coming under the gracious provision of Christ’s forgiveness and intercession (1 John 1:9; 2:1). See AA 288.

19. Many of them. The clause reads literally, “Many of those who were practicing superfluous things,” meaning the superstitious, magical arts. These arts were almost a specialty in Ephesus. The magicians and astrologers were about in great numbers, and carried on a brisk trade in charms, books of divination, and rules for interpreting dreams. The so-called “Ephesian spells,” or “Ephesian writings” (Ephesian grammata), were small slips of parchment kept in silk bags, and on these slips were written archaic words of obscure meaning. Clement of Alexandria lists these words (Stromata v. 8), and despite their being so obscure as to defy linguistic analysis he interprets them as meaning darkness and light, the earth and the year, the sun and truth. They doubtless represent a survival of the old Phrygian nature cult, which antedated the Greek goddess Artemis, and which was later combined with superstitions that drifted in from other religions.

Brought their books together. This must mean the gathering together of the papers upon which the spells and incantations had been written, the “Ephesian writings,” and the books put out as treatises upon these occult “arts.” Some of these “writings” were allegedly of great antiquity, perhaps going as far back as the days of Moses. Probably also charms, or amulets, were brought.

Burned them. There appears to be a relation between this burning and the healings through Paul that were followed by the overcoming of the pretended exorcists by the demon (see vs. 12, 16). Those who “believed” sensed clearly that the power of Christianity was superior to “curious arts.” Charms, mystic names, formulas, and “letters” stood exposed as empty pretenses. Accordingly, the written incantations, and the treatises containing them, were burned. The Greek verb form may imply either continuous burning, over a period of hours, as book after book was thrown on, or repeated acts of burning. Such a demonstration must have attracted considerable notice.

They counted the price. The sacrifice made by the believers consisted not only of the cost of the books, which is named by Luke, but also of the loss of potential income, which they might have received from practicing the “curious arts.”

Fifty thousand pieces of silver. Since this dramatic burning of books, esteemed by so many to be valuable, took place in the midst of a Greek population, it is probable that Luke was thinking of the Greek drachmas as the “pieces of silver.” If so, 50,000 of these united would be worth a little over $5,000. Since, however, the drachma was about equivalent to a day’s wages at that time, it will be seen that the then-current market value was far greater than would be suggested by the equivalent figure in dollars. Some of the books would undoubtedly have brought a high price, if offered for sale. See Vol. V, p. 49.

20. Mightily grew the word of God. Literally, “Mightily the word of the Lord kept growing.” “Mightily” can be understood as “with overpowering force and strength, which nothing could resist.”

Prevailed. Or, “continued to strengthen.”

21. After these things. There had been at Ephesus a large gathering of souls into the church. Through striking incidents God had entered into the activities of church and city. Those who “believed” had experienced a reformation. There had been a spectacular destruction of the instruments of evil, attracting the attention of the entire city. The work was now well established, and Paul felt that he could leave the city.

Purposed in the spirit. In the Greek the expression is ambiguous; it may mean Paul’s own spirit, or it may mean that Paul was inspired by the Holy Spirit to purpose as he did (see on ch. 17:16).

Through Macedonia and Achaia. The First Epistle to the Corinthians gives the background of Paul’s purpose. There had been more or less frequent communication with the churches of Macedonia and Achaia during the years Paul spent at Ephesus, and he had cause for anxiety. It had been necessary for him to write to the Corinthians a letter, no longer extant, warning them against the gross sin of fornication among them (1 Cor. 5:9–11). Members of Chloe’s household had brought news of schisms; there was also report of grave disorders and lack of church discipline, and even of incestuous adultery (1 Cor. 1:11 5:1; 11:18–22). These matters needed Paul’s personal attention. Also, he wished to visit Jerusalem again, to bring the contributions of the Gentile churches to the needy Jewish Christian believers in Palestine (see 1 Cor. 16:1; 2 Cor. 8:1–4).

Go to Jerusalem. To carry the contributions referred to above. Paul had spoken of the “beasts at Ephesus” (1 Cor. 15:32), and of the “great door and effectual” that was “opened unto” him in Ephesus (1 Cor. 16:9). The serious troubles through which he had gone in that city were undoubtedly both doors of opportunity and mortal threats to Paul. Now he can leave, visit the churches of Greece, and then go on to Jerusalem.

See Rome. This is the first recorded expression of Paul’s desire to go to Rome. His proposed visit to Rome (see Rom. 1:13; 15:23) shows that he had held this desire for years, possibly from the time when he had first had been told that he was to be the apostle to the Gentiles (Acts 22:21). His desire to reach the capital city of the empire was doubtless strengthened also by the fact that he had a large number of friends at Rome, whom he had known elsewhere (Rom. 16:1–15). Paul’s work would not seem to him complete until he had borne his testimony in the great center of the empire. But these hopes had thus far been frustrated; so he declared as he was about to leave Ephesus that he planned definitely to go to Rome and also to Spain (Rom. 15:28).

22. Sent into Macedonia. No doubt in order that the contributions to be gathered in the churches might be in readiness, and that, as he wrote to the Corinthians, there need be no gatherings when he himself came (1 Cor. 16:2).

Ministered. Gr. diakoneoµ, “to minister,” “to serve.” From this verb the noun translated “deacon” is derived. See p. 25.

Timotheus. Information on the mission of Timothy is provided in 1 Cor. 4:17. He was sent on ahead to warn and counsel the believers and thus spare Paul himself the need of being unduly severe when he should visit Corinth. Paul exhorted the Corinthian believers to receive Timothy with respect (1 Cor. 16:10). He was instructed to return to Paul (v. 11), and so was with the apostle when he wrote the second Corinthian letter (2 Cor. 1:1).

Erastus. A paving block has been found at Corinth dating from the middle of the 1st century a.d. and bearing the inscription, “Erastus, in return for the aedilship, laid [the pavement] at his own expense.” Scholars generally identify this Erastus with the one here mentioned (see on Rom. 16:23; cf. 2 Tim. 4:20).

23. No small stir. A negative understatement for emphasis.

About that way. Literally, “the way,” but the Greek article often has demonstrative force. See on ch. 9:2.

24. Demetrius. This man is not otherwise known. The name was common among the Greeks.

Shrines. Gr. naoi (singular, naos; see on Matt. 4:5). This word, commonly translated “temple” always refers to the inner sanctuary, where the divine presence was supposed to dwell, and here must, accordingly, mean the inner sanctuary containing the statue of the goddess. The small silver (or terra-cotta) representations of the temple probably contained a tiny statue of the goddess. These models could either be placed in a house or worn as a charm.

Diana. Gr. Artemis. There seems to have been no good reason for the KJV translators to use here the name of the Roman goddess Diana, who was identified only approximately with the Ephesian deity, instead of the name that appears in the Greek text. From early times the worship of Artemis, originally an Asiatic cult, had centered at Ephesus. When the Greeks sent colonies to Asia Minor they found this form of religion already established there, and, from some resemblance that they discovered in the worship, they gave to the Asian divinity the name of the Greek goddess Artemis.

The fourth temple to Artemis owed much of its magnificence to Croesus. It is said to have been burned down on the night of the birth of Alexander the Great in 356 b.c., by Herostratus, who was impelled by an insane desire to secure an immortality of renown, or rather notoriety, by this act. In the time of Alexander the Great the temple was rebuilt, more stately than ever, and came to be considered one of the Seven Wonders of the World. Its porticoes were adorned with paintings and sculptures by the great masters of Greek art. It had its coterie of priests, priestesses, and boy attendants. Children employed in the temple services were given an education, and priests and priestesses were pensioned after the age of 60 (cf. 1 Tim. 5:9). One class of priests, known as the theologoi, were assigned to interpret the mysteries of the cult.

Large contributions were made toward the support of the temple, whose benefactors were accorded the highest honors the city could bestow. Pilgrims from all parts of the world came to worship, and purchased memorials made of silver, bronze, marble, or clay. These represented the sanctuary, and the image of Diana that was within.

The upper part of the image of Diana was that of a female figure with many breasts. From the waist down it was simply a square column ornamented with mysterious symbols, including bees, ears of corn, and flowers strangely intermingled. It had been carved in wood, and was now black with age. There is a reproduction of this figure in the Vatican Museum, which seems more like that of some strange Oriental idol. Perhaps its very ugliness was the secret of its presumed power.

The first real blow that idolatry had received in Ephesus for centuries was that dealt by Paul during his residence in the city. Strangely enough, the next came from the hand of the insane Nero, who robbed the temple of Artemis as he had robbed others in Greece and Asia (Tacitus Annals xv. 45), in order to adorn his Golden House at Rome with their treasures of art. Trajan later sent its richly sculptured gates as a gift to a temple at Byzantium, the site of the later city of Constantinople.

As Christianity advanced the worship of Artemis naturally declined, and ere long her shrines were largely deserted. When the Goths devastated Asia Minor about a.d. 262 they plundered the temple of Diana, and its destruction was completed centuries later by the Turks. When the empire became Christian, the temple of Ephesus, in common with that of Delphi, supplied materials for the church of St. Sophia, erected by Justinian in Constantinople in honor of the Holy Wisdom. Since the Turkish invasion the church has served as a mosque. It is now a museum. The city of Ephesus fell into such a state of decay that the site of the temple was uncertain until within the last century. Excavations have since revealed the temple site and have brought to light many inscriptions connected with it.

Gain. Gr. ergasia, “work,” “business”; also “gain produced from works,” that is, profit. The word is used twice in ch. 16:16, 19, of the “gain” made by the Philippian masters from the ravings of the girl who was possessed. The craftsmen at Ephesus created the uproar because their profits were disappearing. Perhaps Demetrius himself, the fiercest of all the rioters, did none of the actual work, but through employing many workmen received a large share of the gains. All the imagery and symbolism of Artemis would furnish an abundant opportunity for the craft of the silversmiths.

25. Called. Rather, “gathered.” Demetrius’ craft was the carving and engraving of these shrines, as shown by the word translated “silversmith.” But before the work reached that higher stage, the materials had to pass through many hands in preparation, up to the skilled artisan, who put on the final touches of adornment and polishing. All were concerned in the threatened loss of trade.

Sirs. Literally, “men.”

By this craft. The word here translated “craft” is the same as that translated “gain” in v. 24, and in both places it may mean “business.” With an almost naive simplicity the words of Demetrius reveal the fact that religion often threatens vested economic interests, and that persecutions may result. This situation greatly increased the difficulties under which Christian evangelists had to labor. Every city had its temples and priests, its oracles and sanctuaries. Sacrifices and feasts created a market for industry that would otherwise have been lacking. Thus in early Christian times, when the gospel was placed in conflict with paganism, the economic interference it presented not infrequently aroused the wrath of those whose incomes were affected.

26. Ye see and hear. The silversmith reminds them that they are eyewitnesses of what is taking place at Ephesus—the falling off in demand for the products surrounding the worship, as the preaching and preachers of Christianity spread far and wide.

Throughout all Asia. The speech of Demetrius, though doubtless colored by his own fears, confirms the statement of v. 10 concerning the success of Paul’s labors. As has already been noted, it is possible that Paul’s writings, if not his presence, reached Colossae, Laodicea, and Hierapolis. Churches in the nearby cities of Pergamus, Smyrna, Thyatira, Sardis, and Philadelphia are mentioned in the Revelation. In one way or another the gospel had spread widely throughout the region now called Asia Minor. Pliny, in his epistle to Trajan (Letters x. 96), nearly half a century later, uses language similar to that of Demetrius. He speaks of temples “almost deserted” and “but few purchasers” for sacrificial victims, in the region of Pontus just to the northeast of Ephesus.

This Paul. If the bodily presence of Paul was truly as unimpressive as he himself described it (see 2 Cor. 10:10; Gal. 4:13–15), we can easily imagine the scorn Demetrius threw into the words as he referred to “this Paul.”

Turned away much people. They were turned away from their devotion to Artemis, and so from the purchase of the shrines and other materials on sale in connection with the temple.

They be no gods. See on Acts 14:14, 15; 1 Cor. 8:4. In anger, Demetrius virtually committed himself to the opposite idea—that the idol was a god. Pagan philosophers always insisted that the images were merely symbolic and ideal representations.

27. Craft. Gr. meros, “part,” “portion,” that is, branch, of business. Meros is not the Greek word translated “craft” in v. 25.

Great goddess. The adjective “great” (megas) was especially used of Artemis of Ephesus. It appears on many of the coins and medals of the city.

Should be despised. Literally, “may be counted for nothing.” This would be the case if men began to think that the gods represented by the work of men’s hands were not truly gods. In his eagerness, Demetrius forgot to put forward what the town clerk mentioned afterward (v. 35), that the image was supposed to have come down from heaven. He was interested only in the matter of the income in connection with the worship of the goddess. The silversmith of Ephesus had become unconsciously a prophet of future doom for paganism.

Her magnificence … destroyed. Rather, “to be about to be cast down from her greatness.” The great goddess was on the point of being robbed of her greatness. The Greek word rendered “magnificence” is not infrequently used to express the majesty of God.

All Asia and the world. Asia was one of the proconsular provinces, and the word “world” is used conventionally, as in Luke 2:1, for the Roman Empire. Wealth from the East as well as from Greece, and even from the people of Rome, was bestowed on this gorgeous shrine.

28. Full of wrath. Demetrius had appealed to the people in such a way as to excite them more and more by each additional argument. Appeals were skillfully made to their self-interest first, and then to their pride and superstition.

Cried out. Or, “they began crying out.” The tense implies the beginning of continued or repeated action.

Great is Diana. The mob, incited by Demetrius’ oratory, apparently took up this cry as a rallying slogan, shouting it over and over again as their excitement grew and their better senses were lost in a flood of mass emotion.

29. The whole city. The city was apparently not so much interested in the gains of the silversmiths, as in the glory and magnificence that Ephesus enjoyed as the seat of the worship of Artemis. So the riot, which began in the meeting called by Demetrius, was taken up by the whole Ephesian population.

Gaius and Aristarchus. It may be that the crowd sought to find Paul, and not being able to do so, seized these two men. The inclusion of these Macedonian converts in the company of believers gives evidence of the permanent effect of Paul’s labors in that country on his previous journey. The brevity of the record in the Acts makes all the more meaningful these incidental indications, thrown in so undesignedly. “Gaius” represents the Roman name “Caius,” a common Latin name (see Acts 20:4; Rom. 16:23; 1 Cor. 1:14; 3 John 1). Aristarchus was from Thessalonica (Acts 20:4; 27:2), and may already have experienced violence of the sort he now suffered (cf. 1 Thess. 2:14). He appears as one of Paul’s companions in the journey to Jerusalem (Acts 20:4), probably as a delegate from the Macedonian churches. He may have shared the apostle’s imprisonment at Rome (Col. 4:10), either as a fellow prisoner or, more probably, in order to minister to Paul’s needs.

Paul’s companions. Just when Gaius and Aristarchus had been “Paul’s companions in travel” is not known. Perhaps they had been the ones who conducted him from Beroea to Athens (ch. 17:15). Possibly their travel with him had been in connection with some unrecorded missionary endeavor outside of Ephesus during the period of his stay there.

Into the theatre. That is, doubtless, the amphitheater of Ephesus. Its ruins still remain and give evidence that it could hold 24,500 people. There is no record of anything more being done to Gaius and Aristarchus than their being brought into the theater. Perhaps it was brought that they would reveal Paul’s hiding place. See illustration facing p. 353.

30. Paul would have entered. Or, “Paul desiring to enter.” Paul’s zeal could not suffer him to let his companions bear the brunt of the attack alone. He was ever ready for the forefront of the battle.

Suffered him not. Anxious fear for his safety led the brethren to prevent Paul’s taking a step that would have endangered his own life without helping his two friends. There is no way of knowing to what extremes of ferocity a mob may go when roused.

31. Chief of Asia. Or, “Asiarchs.” This official title was applied to those who were selected annually from the chief cities of the province to preside at the religious festivals and public games. Ten Asiarchs were selected from the larger number of city representatives, and one of these the proconsul nominated as president. Their duties led them to the various cities where and when games or festivals were held. Since they were connected with the theater and the worship of Artemis, as well as the worship of the emperor, the Asiarchs were probably informed of the riot and its cause. The references to the Passover service in 1 Cor. 5:6–8 have been thought to suggest that Paul wrote that epistle about Passover time. As he probably left Corinth not many weeks later (2 Corinthians was written from Macedonia), and as his departure was soon after the uprising (Acts 20:1), it may well have been that the uprising occurred shortly after Passover, in the spring. In that event the people were keeping, or anticipating, the great festival in honor of Artemis, in the month named after her, Artemision (April–May). As a result they were more susceptible to Demetrius’ appeal. At that season of the year the Asiarchs would also be in Ephesus.

His friends. The tact and courtesy of Paul’s zeal and boldness apparently won the attention and respect of men in authority. This was true of the Asiarchs, as at other times of Sergius Paulus (ch. 13:7–12), Gallio (ch. 18:14–17), Festus (ch. 25:9–12), Agrippa (ch. 26:28, 32), and the centurion Julius (ch. 27:3, 43). The Asiarchs gave the same advice as that of the disciples, though from different motives. They realized that his presence could not help but excite the passions of the crowd still further.

Not adventure himself. Or, “not venture.” These friendly officials took a personal interest in Paul’s safety.

32. Cried. Or, “kept on crying.” The vividness of the narrative marks it as being an eyewitness account. Aristarchus and Gaius, companions of Paul en route to Jerusalem (ch. 20:4), may have related the story to Luke.

Assembly. Gr. ekkleµsia, a group “called out.” The mob that had gathered in the amphitheater was not an ekkleµsia, in the sense of a legal, governmental assembly, such as the word implied in classical usage (see on Matt. 18:17; cf. on Acts 19:39). Rather the word is used here in a looser sense for an unorganized crowd.

Confused. Literally, “poured together,” “mixed [violently].” An unthinking mob blindly follows its leaders.

Knew not wherefore. Were it not so tragic, in that the success of the gospel was at stake, Luke’s description of a large crowd shouting and milling around in the amphitheater, the majority not even knowing for sure why they were there, would be ludicrous.

33. They drew. Textual evidence favors (cf. p. 10) a variant reading which, though difficult to translate, is here probably best rendered, “they prompted.” With this reading the whole clause may be translated, “some of the crowd prompted Alexander” (RSV).

Alexander. This Alexander was perhaps the “coppersmith” (2 Tim. 4:14) who worked “much evil” against the apostle in Ephesus.

Made his defence. Gr. apologeomai, “to justify oneself [in the eyes of another].” The uproar was essentially pagan—Demetrius was a heathen idol maker, and his charge against Paul would have significance only to pagans. Doubtless Paul was known to be a Jew, and the Ephesian Jews, who also refused to worship Artemis, apparently were fearful lest the riot become an anti-Semitic pogrom. Evidently, then, the “defence” that Alexander sought to make was to dissociate the Ephesian Jews from any connection with Paul and his company, in the pagan mind.

34. Knew. Or, “perceived.” The man’s Jewish features and dress only seemed to arouse the mob further, knowing as they did the Jewish abhorrence of idolatry. Jews were accused of trafficking in goods stolen from the temples (see on Rom. 2:22). The language of the town clerk (Acts 19:37) suggests the same thought, for he could point to Aristarchus and Gaius and declare emphatically, “These men are not temple robbers.”

All with one voice. The mob now had one object upon which to focus their uproar, and for two hours they kept repeating the cry. It is evident from this that the Jews were not popular; the wrath aroused against the Jew, Paul, by Demetrius’ speech was now about to be turned against the whole body of Jews in the city.

35. Townclerk. Gr. grammateus, translated “scribe” in the Gospels. He was custodian of the city records, and was a highly influential man in Ephesus. Through him all public communications were made to the city and replies given. This part of his duties led to the English title “townclerk.” The Greek title appears in many inscriptions from Ephesus, often in conjunction with those of the Asiarchs, all of whom were citizens of Ephesus, and the proconsul. The language of the public officer is as gravely cautious as that of Demetrius had been inflammatory. Like the Asiarchs, he looked upon Paul and his companions with obvious respect. He was no fanatic, and had no intention of becoming a persecutor. He did not oppose the multitude, but sought to soothe them with a profession of fondness for their religion.

Worshipper. Gr. neoµkoros, literally, “temple sweeper,” and, by extension, any devotee of a god and its shrine. The whole city is represented as consecrated to the service of the goddess. The word neoµkoros is found on coins from Asia Minor, expressive of the devotion of certain cities to a god or an emperor. The people of Ephesus looked to Artemis as their guardian and protector. On one inscription the city claims the honor of being her “nurse.”

Great goddess Diana. Textual evidence attests (cf. p. 10) the omission of the word “goddess.” In some of the inscriptions of Ephesus she is described as “the greatest,” “the most high.”

Image which fell down from Jupiter. Gr. Diopeteµs, “fallen from Zeus [or heaven]”—a name often given to old, prehistoric images, as for example, to that of Pallas Athene at Athens and to the Palladium of the Trojans (Virgil Aeneid ii. 183). Here the word may have had a more literal meaning as applied to a meteoric stone that was worshiped in its original form or used in the earliest sculpture. Thus it may not refer to Artemis’ image (see on v. 24), which, according to various ancient authors, was made, not of stone, but of olivewood, ebony, cedarwood, or wood of the vine, if not of gold.

36. Spoken against. Rather, “contradicted.” The town clerk claimed that no one could gainsay what he had just said. His speech has more the tone of an official statement concerning the established cult than of personal devotion to it.

Ought to be quiet. Or, “ought to become orderly,” another form of the word translated “appeased” in v. 35.

Do nothing rashly. Literally, “perform nothing rash.” The Greek adjective well describes the headstrong, outrageous uproar for which there had been no real reason and from which no good could come, as well as the impulsive conduct of the crowd in seizing two persons who were not offenders and against whom obviously they could take no proceedings.

37. Robbers of churches. Or, “spoilers of temples.” Since the fabulous temple at Ephesus had a large treasure chamber, the offense might not be unknown among the people. Anything placed in the temple would be under the guardianship of the goddess, and thus for the time would be the property of the temple; and to steal anything attached to the temple would be sacrilege. See on v. 34.

Your goddess. Textual evidence favors (cf. p. 10) the reading “our goddess.” In a popular address it would be natural that a speaker would identify himself with his fellow citizens. It may be understood from this verse that the language of Paul and his companions had been chosen with care when they had spoken about the special worship of Ephesus. They had inculcated the great principles that gods made with hands were not gods, and had allowed that statement to do its work (v. 26). Paul put the same restraint on himself at Athens, though he was greatly moved when he saw “the city wholly given to idolatry” (ch. 17:16).

38. Have a matter. That is, if any have any specific charges, let them bring them forth. If matters were as they claimed, there might be grounds for legal action. But there was no excuse for the riot staged by the coppersmith and his friends.

The law is open. This translation gives the general sense. The Greek words are in the plural and can mean either “court days are appointed”—that is, there are proper times fixed when such cases can be heard—or perhaps better, because the tense of the verb implies that the opportunity of legal action is even now open, “court meetings are now going on.” This sense the RSV adopted by translating “the courts are open.”

Deputies. Gr. anthupatoi, “proconsuls” (cf. chs. 13:7, 8, 12; 18:12, where “proconsul” is also the correct translation). Asia was a proconsular province (see on ch. 6:9). The difficulty in the present passage arises from the use of the plural number, for there was only one proconsul over a province at one time, and hence only one in Ephesus when the town clerk was speaking. There are several explanations: (1) The assessors (consiliarii) of the proconsul may properly have been described as “deputies.” (2) The clerk may have been reminding the people of the provision made by the institutions of the empire for obtaining justice in the case of wrong, as though he were saying, “Proconsuls are an imperial institution. In every province like ours there exists such a supreme magistrate, and so there is no fear about obtaining redress for real injuries.” (3) Silanus the proconsul had recently been poisoned (Tacitus Annals xiii. 1), and Celer and Helius, who had charge of imperial business in Asia, might be intended by this plural title. (4) There might have been present in Ephesus some other proconsul from a neighboring province, as Cilicia, Cyprus, Bithynia, or elsewhere. The second of the four explanations seems the more plausible.

Implead. Gr. egkaleoµ, “to bring a charge,” “to make an accusation.” Demetrius and his followers should lodge a formal statement of the charge they were bringing against the accused. The accused would put in a rejoinder, and with the issue thus joined, each side would produce its witnesses.

39. If ye enquire any thing. Or, “if ye seek for anything.”

Concerning other matters. Textual evidence may be cited (cf. p. 10) for the reading “further.” Apparently certain matters might be taken to the proconsul for judgment, and others to the assembly for consideration.

Lawful assembly. Traditionally the Greek cities had popular assemblies of their citizens, in which public business was transacted. Here the town clerk implies that the mob to whom he is speaking is no such “lawful,” legally constituted assembly. According to Chrysostom (Homily xlii, on Acts 19:21, 23) such assemblies met three times a month.

40. Called in question. Or, “accused.”

For this day’s uproar. Rather, “of riot on this day.”

Concourse. Gr. sustropheµ, “a twisting together,” “a conspiracy,” “a commotion.”

41. Dismissed the assembly. This he could do in his official capacity. Probably the last argument that he used would have the most weight with his audience. If riotous conduct such as they had just engaged in were reported to Rome, it might lead to a curtailment of the privileges of their city. The town clerk had sobered the mob and brought them to the point of dispersing quietly to their homes.

Ellen G. White comments

1 AA 281

1–41AA 281–297

2, 3 AA 282

5 AA 285

5, 6 AA 283

7 AA 282

8, 9 AA 285

11, 12 AA 286

13–16AA 287

17–20AA 288; MYP 275–278

21, 22 AA 291

23–27AA 292

27 AA 295

28 AA 286

28–31AA 293

32–41AA 294