CHAPTER 19
Verse 1. While Apollos was at Corinth. It is probable that he
remained there a considerable time.
Paul having passed through the upper coasts. The upper, or more
elevated regions of Asia Minor. The writer refers here particularly to
the provinces of Phrygia and Galatia, Acts 18:23. These regions
were called upper, because they were situated on the high table-land in
the interior of Asia Minor; while Ephesus was in the low maritime
regions, and called the low country.
Came to Ephesus. Agreeably to his promise, Acts 18:21.
And finding certain disciples. Certain persons who had been baptized
into John's baptism, and who had embraced John's doctrine, that the
Messiah was soon to appear, Acts 19:3,4. It is very clear that they
had not yet heard that he had come, or that the Holy Ghost was given.
They were evidently in the same situation as Apollos.
See Barnes "Acts 18:25".
{d} "Apollos" 1 Corinthians 3:5,6
{+} "certain disciples" "Some"
Verse 2. Have ye received the Holy Ghost? Have ye received the
extraordinary effusions and miraculous influences of the Holy Ghost
Paul would not doubt that, if they had "believed," they had received the
ordinary converting influences of the Holy Spirit--for it was one of his
favourite doctrines, that the Holy Spirit renews the heart. But, besides
this, the miraculous influences of the Spirit were conferred on most
societies of believers. The power of speaking with tongues, or of working
miracles, was imparted as an evidence of the presence of God, and of
their acceptance with him, Acts 10:45,46 1 Corinthians 15. It was natural
for Paul to ask whether this evidence of the Divine favour had been
granted to them.
Since ye believed. Since you embraced the doctrine of John, that
the Messiah was soon to come.
We have not so much as heard, etc. This seems to be a very remarkable
and strange answer. Yet we are to remember,
(1.) that these were mere disciples of John's doctrine, and that his
preaching related particularly to the Messiah, and not to the Holy Ghost.
(2.) It does not even appear that they had heard that the Messiah
had come, or had heard of Jesus of Nazareth, Acts 19:4,5.
(3.) It is not remarkable, therefore, that they had no clear conceptions
of the character and operations of the Holy Ghost. Yet,
(4.) they were just in that state of mind, that they were willing
to embrace the doctrine when it was proclaimed to them; thus
showing that they were really under the influence of the Holy Spirit.
God may often produce important changes in the hearts and lives of
sinners, even where they have no clear and systematic views of
religious doctrines. In all such cases, however, as in this, there will
be readiness of heart to embrace the truth where it is made known.
{e} "not so" Acts 8:16; 1 Samuel 3:7
{&} "Holy Ghost" 'Spirit given'
Verse 3. Unto what. Unto what faith, or doctrine. What did you
profess to believe when you were baptized.
Unto John's baptism. See Barnes "Acts 18:25".
{|} "Unto" "Into"
{f} "John's Baptism" Acts 18:25
Verse 4. John verily baptized. John did indeed baptize.
With the baptism of repentance. Having special relation to
repentance, or as a profession that they did repent of their sins.
See Barnes "Matthew 3:6".
Saying unto the people. The design of his coming was to turn the
people from their sins, and to prepare them for the coming of the
Messiah. He therefore directed their attention principally to him
that was to come, John 1:15,; 22-27. .
That is, on Christ Jesus. These are the words of Paul, explaining
what John taught. He taught them to believe in the Messiah, and that the
Messiah was Jesus of Nazareth. The argument of Paul is, that it was
highly proper for them now to profess publicly that Saviour to whom John
had borne such explicit testimony. "Jesus is the Messiah for whom
John came to prepare the way; and as you have embraced John's
doctrine, you ought now publicly to acknowledge that Redeemer by
baptism in his name."
{g} "John" Matthew 3:11
{&} "verily" "indeed"
{h} "repentance" John 1:15,27,30
Verse 5. When they heard this. When they heard what Paul had said
respecting the nature of John's baptism.
They were baptized, etc. As there is no other instance in the New
Testament of any persons having been rebaptized, it has been made a
question by some critics whether it was done here; and they have
supposed that all this is the narrative of Luke respecting what took
place under the ministry of John; to wit, that he told them to believe
on Christ Jesus, and then baptized them in his name. But this is a most
forced construction; and it is evident that these persons were
rebaptized by the direction of Paul. For,
(1.) this is the obvious interpretation of the passage--that which
would strike all persons as correct, unless there were some previous
theory to support.
(2.) It was not a matter of fact that John baptized in the name of
Christ Jesus. His was the baptism of repentance; and there is not the
slightest evidence that he ever used the name of Jesus in the form of
baptism.
(3.) If this be the sense of the passage, that John baptized them in the
name of Jesus, then this verse is a mere repetition of Acts 19:4--a
tautology of which the sacred writers would not be guilty.
(4.) It is evident that the persons on whom Paul laid his hands,
Acts 19:6, and those who were baptized, were the same. But these were
the persons who heard Acts 19:5 what was said. The narrative is
continuous, all parts of it cohering together as relating to a
transaction that occurred at the same time. If the obvious
interpretation of the passage be the true one, it follows that the
baptism of John was not strictly Christian baptism. It was the baptism
of repentance; a baptism designed to prepare the way for the
introduction of the kingdom of the Messiah. It will not follow
however, from this, that Christian baptism is now ever to be repeated.
For this there is no warrant, no example in the New Testament. There is
no command to repeat it, as in the case of the Lord's Supper; and the
nature and design of the ordinance evidently supposes that it is to be
performed but once. The disciples of John were rebaptized, not because
baptism is designed to be repeated, but because they never had been, in
fact, baptized in the manner prescribed by the Lord Jesus.
In the name of the Lord Jesus. See Barnes "Acts 2:38".
{|} "Unto" "into"
{i} "name of the Lord Jesus" 1 Corinthians 1:13
Verse 6. And when Paul had laid his hands, etc.
See Barnes "Acts 2:17"; See Barnes "Acts 11:27"
{k} "laid his hands" Acts 8:17
{++} "Holy Ghost" "Spirit"
{l} "them" Acts 2:4; 10:46
{m} "prophesied" 1 Corinthians 14:1
Verse 7. And all the men. The whole number.
Verse 8. Persuading the things. Endeavouring to persuade them of the
truth of what was affirmed respecting the kingdom of God.
{n} "disputing" Acts 18:19
{**} "persuading" "discoursing and stating"
{o} "the things concerning" Acts 28:23
Verse 9. But when divers. When some were hardened.
Were hardened. When their hearts were hardened, and they became
violently opposed to the gospel. When the truth made no impression
on them. The word harden, as applied to the heart, is often used to
denote insensibility and opposition to the gospel.
But spake evil of that way. Of the gospel--the way, path, or
manner in which God saves men. See Acts 16:17; 18:26; Matthew 7:13,14.
Separated the disciples. Removed them from the influence and society
of those who were seeking to draw them away from the faith. This is
often the best way to prevent the evil influence of others. Christians,
if they wish to preserve their minds calm and peaceful; if they wish
to avoid the agitations of conflict, and the temptations of those who
would lead them astray, may often find it necessary to withdraw
from their society, and should seek the fellowship of their Christian
brethren.
Disputing daily. This is not a happy translation. The word used
here--\~dialegomenov\~-- does not of necessity denote disputation or
contention, but is often used in a good sense of reasoning,
Acts 17:2;; 18:4,19;; 24:25; or of public preaching,
Acts 20:7,9. It is used in this sense here, and denotes that Paul
taught publicly, or reasoned on the subject of religion in this place.
In the school of one Tyrannus. Who this Tyrannus was, is not known.
It is probable that he was a Jew, who was engaged in this employment,
and who might not be unfavourable to Christians. In his school, or in
the room which he occupied for teaching, Paul instructed the people when
he was driven from the synagogue. Christians at that time had no
churches, and they were obliged to assemble in any place where it might
be convenient to conduct public worship.
{*} "divers" "Some"
{a} "hardened" Romans 11:7; Hebrews 3:13
{b} "evil" 2 Timothy 1:15
{c} "that way" Acts 19:25
{d} "departed from" 1 Timothy 6:5
{+} "disputing daily" "discoursing"
Verse 10. This continued. This public instruction.
By the space, etc. For two whole years.
So that all. That is, the great mass of the people.
That dwelt in Asia. In that province of Asia Minor of which Ephesus
was the principal city. The name Asia was used sometimes to denote that
single province. See Barnes "Acts 2:9". Ephesus was the capital; and
there was, of course, a constant and large influx of people there for
the purposes of commerce and worship.
Heard the word of the Lord Jesus. Heard the doctrine respecting the
Lord Jesus.
{e} "space" Acts 20:31
{f} "Asia" Acts 20:18
{++} "Greeks" "Gentiles"
Verse 11. Special Miracles. Miracles that were remarkable; that were
not common, or that were very unusual, \~ou tav tucousav\~. This expression is
classic Greek. Thus Longinus says of Moses, that he was no common man.
\~ouc o tucwn anhr\~.
{|} "special" "signal"
{g} "miracles" Mark 16:20
Verse 12. So that from his body. That is, these handkerchiefs which
had been applied to his body, which he had used, or which he had
touched. An instance somewhat similar to this occurs in the case
of the woman who was healed by touching the hem of the Saviour's
garment, Matthew 9:20-22.
Unto the sick. The sick who were at a distance, and who were unable
to go where he was. If it be asked why this was done, it may be
observed,
(1.) that the working of miracles in that region would greatly
contribute to the spread of the gospel.
(2.) We are not to suppose that there was any efficacy in the aprons
thus brought, or in the mere fact that they had touched the body of
Paul, any more than there was in the hem of the Saviour's garment which
the woman touched, or in the clay which he made use of to open the eyes
of the blind man, John 8:6.
(3.) In this instance the fact, that the miracles were wrought in this
manner by garments which had touched his body, was a mere sign,
or an evidence to the persons concerned, that it was done by the
instrumentality of Paul, as the fact that the Saviour put his fingers
into the ears of a deaf man, and spit and touched his tongue,
Mark 7:33, was an evidence to those who saw it, that the power of
healing came from him. The bearing of these aprons to the sick
was, therefore, a mere sign, or evidence to all concerned, that
miraculous power was given to Paul.
Handkerchiefs. The word used here--\~soudaria\~--is of Latin origin,
and properly denotes a piece of linen with which sweat was wiped from
the face; and then any piece of linen used for tying up, or containing
anything, In Luke 19:20, it denotes the "napkin" in which the talent
of the unprofitable servant was concealed; in John 11:44; 20:7, the
"napkin" which was used to bind up the face of the dead, applied to
Lazarus and to our Saviour.
Or aprons. \~simikinyia\~. This also is a Latin word, and means,
literally, a half-girdle--a piece of cloth which was girded
round the waist to preserve the clothes of those who were engaged
in any kind of work. The word aprons expresses the idea.
And the diseases departed. The sick were healed.
And the evil spirits. See Barnes "Matthew 4:24". It is evident that
this power of working miracles would contribute greatly to Paul's
success among the people.
{h} "handkerchiefs or aprons" Acts 5:15
Verse 13. The vagabond Jews. Gr., Jews going about. \~periercomenwn\~. The
word vagabond with us is now commonly used in a bad sense, to
denote a vagrant; a man who has no home; an idle, worthless fellow. The
word, however, properly means one wandering from place to place, without
any settled habitation, from whatever cause it may be. Here it denotes
those Jews who wandered from place to place, practicing exorcism.
Exorcists. \~exorkistwn\~. This word properly denotes those who went
about pretending to be able to expel evil spirits, or to cure diseases
by charms, incantations, etc, The word is derived from \~orkov\~
orkos, an oath, and from \~orkizw\~, to bind with an oath. It was
applied in this sense, because those who pretended to be able to expel
demons used the formula of an oath, or adjured them, to compel them to
leave the possessed persons. Comp. Matthew 12:27. They commonly used the
name of God, or called on the demons in the name of God to leave the
person. Here they used the name Jesus to command them to come out.
To call over them. To name, or to use his name as sufficient to
expel the evil spirit.
The name of the Lord Jesus. The reasons why they attempted this
were,
(1.) that Jesus had expelled many evil spirits; and,
(2.) that it was in his name that Paul had wrought his miracles. Perhaps
they supposed there was some charm in this name to expel them.
We adjure you. We bind you by an oath; we command you as under the
solemnity of an oath, Mark 5:7; 1 Thessalonians 5:27. It is a form of putting one
under oath, 1 Kings 2:43; Genesis 24:37; 2 Kings 11:4; Nehemiah 13:25. (Septuagint.)
That this art was practised then, or attempted, is abundantly proved
from Iraeneus, Origen, and Josephus. (Ant. b. viii. chap. 2, 5.)
See Doddridge. The common name which was used was the incommunicable
name of God, JEHOVAH, by pronouncing which, in a peculiar way, it was
pretended they had the power of expelling demons.
{&} "vagabond Jews" "Some of the travelling Jews"
{i} "took upon them to call" Mark 16:20; Luke 9:49
{k} "adjure by Jesus" Joshua 6:25
Verse 14. One Sceva. Sceva is a Greek name, but nothing more is
known of him.
Chief of the priests. \~arcierewv\~. This cannot mean that he was high
priest among the Jews, as it is wholly improbable that his sons would be
wandering exorcists. But it denotes that he was of the sacerdotal order.
He was a Jewish chief priest; a priest of distinction, and that had held
the office of a ruler. The word chief priest, in the New Testament,
usually refers to men of the sacerdotal order, who were also rulers in
the sanhedrim.
Verse 15. Jesus I know. His power to cast out devils I know. Comp.
Matthew 8:29.
Paul I know. Paul's power to cast out devils, Acts 19:12.
But who are ye? What power have you over evil spirits? By what right
do you attempt to expel them? The meaning is, "You belong neither to
Jesus nor Paul; you are not of their party; and you have no right or
authority to attempt to work miracles in the name of either."
Verse 16. Leaped on them. Several such instances are recorded of the
extraordinary power and rage of those who were possessed with evil
spirits. Mark 5:3; 9:29; Luke 9:42.
{l} "leaped on them" Luke 8:29
Verse 17. The name of the Lord Jesus was magnified. Acquired
increasing honour. The transaction showed that the miracles
performed in the name of the Lord Jesus, by Paul, were real, and
were wrought in attestation of the truth of the doctrine which he
taught. Impostors could not work such miracles; and they who
pretended to be able to do it only exposed themselves to the rage of
the evil spirits. It was thus shown that there was a real, vital
difference between Paul and these impostors; and their failure only
served to extend his reputation and the power of the gospel.
{a} "fear fell" Luke 1:65; Acts 2:43; 5:5,11
Verse 18. Their deeds. Their actions; their evil course of life.
Their deeds of iniquity in their former state. The direct reference
here is to the magical arts which had been used, but the word may
also be designed to denote iniquity in general. They who make a
profession of religion will be willing to confess their
transgressions. And no man can have evidence that he is truly
renewed who is not willing to confess as well as to forsake his
sins, Romans 10:10; Proverbs 28:13: "He that covereth his sins shall not
prosper; but whoso confesseth and forsaketh them shall find mercy."
{b} "confessed" Matthew 3:6
{*} "shewed" "declared"
Verse 19. Curious arts. Arts or practices requiring skill,
address, cunning. The word used here--\~perierga\~--denotes,
properly, those things that require care or skill; and was thus
applied to the arts of magic and jugglery, and sleight of hand, that
were practised so extensively in eastern countries. That such arts
were practised at Ephesus is well known. The Ephesian letters,
by which incantations and charms were supposed to be produced, were
much celebrated. They seem to have consisted of certain combinations
of letters or words, which, by being pronounced with certain
intonations of voice, were believed to be effectual in expelling
diseases or evil spirits; or which, by being written on parchment
and worn, were supposed to operate as amulets, or charms, to
guard from evil spirits or from danger. Thus Plutarch (Sympos 7)
says, "The magicians compel those who are possessed with a demon to
recite and pronounce the Ephesian letters, in a certain order,
by themselves." Thus Clemens Alex. (Strom. ii.) says, "Androcydes, a
Pythagorean, says that the letters which are called Ephesian, and
which are so celebrated, are symbols," etc. Erasmus says, (Adagg.
Cent. 2,) that there were certain marks and magical words among the
Ephesians, by using which they succeeded in every undertaking.
Eustha. ad Homer. Odys. \~t\~, says, "that those letters were
incantations which Croesus used when on the funeral pile, and which
greatly befriended him." He adds, that in the war between the
Milesians and Ephesians, the latter were thirteen times saved from
ruin by the use of these letters. See Grotius and Kuin”el
in loco.
Brought their books. Books which explained the arts; or which
contained the magical forms and incantations--perhaps pieces of
parchment, on which were written the letters which were to be used
in the incantations and charms.
And burned them before all men. Publicly. Their arts and
offences had been public, and they sought now to undo the evil,
as much as lay in their power, as extensively as they had done it.
And they counted. The price was estimated. By whom this was done
does not appear. Probably it was not done by those who had been
engaged in this business, and who had suffered the loss, but by the
people, who were amazed at the sacrifice, and who were astonished at
their folly in thus destroying their own property.
Fifty thousand pieces of silver. What coin the word \~argurion\~--
here translated silver denotes, it is impossible to tell; and
consequently the precise value of this sacrifice cannot be
ascertained. If it refers to the Jewish shekel, the sum would be
25,000 dollars, [or ś5,420,] as the shekel was worth about half a
dollar. If it refers to Grecian or Roman coin--which is much more
probable, as this was a heathen country, where the Jewish coin
would not probably be much used--the value would be much less.
Probably, however, it refers to the Attic drachm, which was a
silver coin worth about 9d. sterling; and then the value would be
about 8,500 dollars, [or ś1,875.] The precise value is not material.
It was a large sum; and it is recorded to show that Christianity had
power to induce men to forsake arts that were most lucrative, and
to destroy the means of extending and perpetuating those arts,
however valuable in a pecuniary point of view they might be. We are
to remember, however, that this was not the intrinsic value of
these books, but only their value as books of incantations. In
themselves they might have been of very little worth.
The universal prevalence of Christianity would make much that is
now esteemed valuable property utterly worthless--as, e.g., all
that is used in gambling, in fraud, in counterfeiting, in distilling
ardent spirits for drink, in the slave-trade, and in attempts to
impose on and defraud mankind.
{++} "Counted" "Computed"
Verse 20. So mightily. So powerfully. It had such efficacy and power
in this wicked city. The power must have been mighty that would
thus make them willing, not only to cease to practise imposition,
but to give up all hopes of future gains, and to destroy their
property. On this instructive narrative, we may remark,
(1.) that religion has power to break the hold of sinners on unjust and
dishonest means of living.
(2.) That those who have been engaged in an unchristian and dishonourable
practice, will abandon it when they become Christians.
(3.) That their abhorrence of their former course will be, and ought to
be, expressed as publicly as was the offence.
(4.) That the evil practice will be abandoned at any sacrifice, however
great. The only question will be, what is right; not, what will
it cost. Property, in the view of a converted man, is nothing When
compared with a good conscience.
(5.) This conduct of those who had used curious arts shows us what ought
to be done by those who have been engaged in any evil course of life, and
who are then converted. If their conduct was right--and who can doubt
it?--it settles a great principle on which young converts should act.
If a man has been engaged in the slave-trade, he will abandon it;
and his duty will not be to sell his ship to one who he knows will
continue the traffic. His property should be withdrawn from the
business publicly, either by being destroyed, or by being converted
to a useful purpose. If a man has been a distiller of ardent spirits
as a drink, his duty will be to forsake his evil course. Nor will it
be his duty to sell his distillery to one who will continue the
business; but to withdraw his property from it publicly, either by
destroying it, or converting it to some useful purpose. If a man has
been engaged in traffic in ardent spirits, his duty is not to sell
his stock to those who will continue the sale of the poison, but to
withdraw it from public use; converting it to some useful purpose, if he
can; if not, by destroying it. All that has ever been said by money-
loving distillers, or vendors of ardent spirits, about the loss which
they would sustain by abandoning the business, might have been
said by these practitioners of curious arts in Ephesus. And if the
excuses of rum-selling men are valid, their conduct was folly; and
they should either have continued the business of practicing "curious
arts," after they were converted, or have sold their "books" to those
who would have continued it. For assuredly it was not worse to
practise jugglery and fortune-telling than it is to destroy the bodies
and souls of men by the traffic in ardent spirits. And yet how few
men there are in Christian lands who practise on the principle of
these honest, but comparatively unenlightened men at Ephesus!
{c} "grew the word" Acts 12:24
Verse 21. After these things were ended. After the gospel was firmly
established at Ephesus, so that his presence was no longer necessary.
Purposed in the spirit. Resolved in his mind.
When he had passed through Macedonia and Achaia. In these places he
had founded flourishing churches. It is probable that his main object in
this visit was to take up a collection for the poor saints at Jerusalem.
See Barnes "Romans 15:25".
To go to Jerusalem. To bear the contribution of the Gentile churches
to the poor and oppressed Christians in Judea.
I must also see Rome. See Barnes "Romans 15:24". He did go to Rome,
but he went in chains, as a prisoner.
{d} "After these things were ended" Galatians 2:1
{e} "been there" Romans 15:23-28
Verse 22. Timotheus. Timothy. He was a proper person to send there
to visit the churches, as he had been there before with Paul, when
they were established, Acts 16:3; 17:14.
And Erastus. Erastus was chamberlain of Corinth, (Romans 16:23,) or,
more properly, the treasurer of the city, See Barnes "Romans 16:23";
and he was, therefore, a very proper person to be sent with Timothy, for
the purpose of making the collection for the poor at Jerusalem. Paul had
wisdom enough to employ a man accustomed to monied transactions in making
a collection. On this collection his heart was intent, and he afterwards
went up with it to Jerusalem. 2 Corinthians 8 2 Corinthians 9.
Stayed in Asia. At Ephesus.
For a season. How long is uncertain. He waited for a convenient
opportunity to follow them; probably intending to do it as soon as they
had fully prepared the way for the collection. See Paley's Horae
Paulinae, p. 1. chap. ii.
{f} "Erastus" Romans 16:23
{|} "season" "Time"
Verse 23. No small stir. No little excitement, disturbance, or
tumult, \~taracov\~ Comp. Acts 17:4,5.
About that way. Respecting the doctrines of Christianity which Paul
preached. See Barnes "Acts 9:2 18:26 19:9".
{*} "stir" "disturbance"
{a} "about that" 2 Corinthians 1:8; 6:9
{+} "way" "doctrine"
Verse 24. A silversmith. The word used here denotes one who works in
silver in any way, either in making money, in stamping silver, or in
forming utensils of it. It is probable that the employment of this
man was confined to the business here specified, that of making
shrines--as his complaint Acts 19:26,27 implied, that destroying
this would be sufficient to throw them all out of employment.
Silver shrines. \~naouv\~. Temples. The word shrine properly means
a case, small chest, or box; particularly applied to a box in which
sacred things are deposited. Hence we hear of the shrines for
relics.--Webster. The word shrines here denotes small portable
temples, or edifices, made of silver, so as to resemble the temple of
Diana, and probably containing a silver image of the goddess. Such
shrines would be purchased by devotees and by worshippers of the
goddess, and by strangers, who would be desirous of possessing a
representation of one of the seven wonders of the world.
See Barnes "Acts 19:27". The great number of persons that came to
Ephesus for her worship would constitute an ample sale for productions of
this kind, and make the manufacture a profitable employment. It
is well known that pagans everywhere are accustomed to carry with
them small images, or representations of their gods, as an amulet,
or charm. The Romans had such images in all their houses, called
Penates, or household gods. A similar thing is mentioned as early
as the time of Laban, Genesis 31:19) whose images Rachel had
stolen and taken with her. Comp. Judges 17:5, "The man Micah
had an house of gods;" 1 Samuel 19:13; Hosea 3:4. These images were usually
enclosed in a box, case, or chest, made of wood, iron, or silver; and
probably, as here, usually made to resemble the temple where the idol was
worshipped.
Diana. This was a celebrated goddess of the heathen, and one of the
twelve superior deities. In the heavens she was Luna, or Meni, (the moon;)
on earth, Diana; and in hell, Hecate, She was sometimes represented with a
crescent on her head, a bow in her hand, and dressed in a hunting-habit;
at other times with a triple face, and with instruments of torture. She
was commonly regarded as the goddess of hunting. She was also worshipped
under the various names of Lucina, Proserpine, Trivia, etc. She was also
represented with a great number of breasts, to denote her being the
fountain of blessings, or as distributing her benefits to each in their
proper station. She was worshipped in Egypt, Athens, Cilicia, and among
heathen nations generally; but the most celebrated place of her worship
was Ephesus--a city peculiarly dedicated to her.
To the craftsmen. To the labourers employed under Demetrius in the
manufacture of shrines.
{++} "shrines" "Models of"
{b} "small gain" Acts 16:16,19
{&} "craftsmen" "workmen"
Verse 25. With the workmen of like occupation. Those who were in his
employ, and all others engaged in the same business. As they would be all
affected in the same way, it was easy to produce an excitement among them
all.
Sirs. Greek, Men.
By this craft. By this business, or occupation. This is our trade.
Our wealth. Greek, our acquisition; our property. We are dependent on
it for a living. It does not mean that they were rich, but that they
relied on this for a subsistence. That it was a lucrative business is
apparent; but it is not affirmed that they were in fact rich.
{c} "called together" Revelation 18:11
{|} "craft" "Employment"
Verse 26. Ye see and hear. You see at Ephesus; and you hear the
same of other places.
Throughout all Asia. All Asia Minor; or perhaps the province of which
Ephesus was the capital. See Barnes "Acts 2:9".
This Paul hath persuaded. We have here the noble testimony of a
heathen to the zeal and success of the ministry of Paul. It is an
acknowledgment that his labours had been most strikingly successful in
turning the people from idolatry.
Saying that they be no gods, etc. See Barnes "Acts 14:14,15".
{*} "much people" "many"
{d} "that they be no gods" Psalms 115:4; Isaiah 44:10-20
Verse 27. So that not only, etc. The grounds of the charge which
Demetrius made against Paul were two:--first, that the business of
the craftsmen would be destroyed--usually the first thing that
strikes the mind of a sinner who is influenced by self-interest alone;
and second, that the worship of Diana would cease if Paul and his
fellow-labourers were suffered to continue their efforts.
This our craft. This business in which we are engaged, and on which we
are dependent. Greek, This part \~to merov\~ which pertains to us,
To be set at nought. To be brought into contempt. It will become so
much an object of ridicule and contempt that we shall have no further
employment. Greek, "Is in danger of coming into refutation"
\~eiv apelegmon\~. As that which is refuted by argument is deemed useless,
so the word comes also to signify that which is useless, or which is an
object of contempt or ridicule. We may here remark,
(1.) that the extensive prevalence of the Christian religion would
destroy many kinds of business in which men now engage.
It would put an end to all that now ministers to the pride, vanity,
luxury, vice, and ambition of men. Let religion prevail, and wars
would cease, and all the preparations for war which now employ so
many hearts and hands would be useless. Let religion prevail, and
temperance would prevail also; and consequently all the capital and
labour now employed in distilling and vending ardent spirits would
be withdrawn, and the business be broken up. Let religion prevail, and
luxury ceases, and the arts which minister to licentiousness would be
useless. Let Christianity prevail, and all that goes now to minister to
idolatry, and the corrupt passions of men, would be destroyed. No small
part of the talent, also, that is now worse than wasted in corrupting
others by ballads and songs, by fiction and licentious tales, would be
withdrawn. A vast amount of capital and talent would thus be at once set
at liberty, to be employed in nobler and better purposes.
(2.) The effect of religion is often to bring the employments of men into
shame and contempt. A revival of religion often makes the business of
distilling an object of abhorrence. It pours shame on those who are
engaged in ministering to the vices and luxuries of the world. Religion
reveals the evil of such a course of life, and those vices are banished by
the mere prevalence of better principles. Yet,
(3.)the talent and capital thus disengaged is not rendered useless. It may
be directed to other channels and other employments. Religion does not
make men idle. It devotes talents to useful employments, and opens fields
in which all may toil usefully to themselves and to their fellow-men.
If all the capital, and genius, and learning which are now wasted,
and worse than wasted, were to be at once withdrawn from their
present pursuits, they might be profitably employed. There is not now a
useless man who might not be useful; there is not a farthing wasted which
might not be employed to advantage in the great work of making the world
better and happier.
But also that the temple of the great goddess Diana should be
despised. This temple, so celebrated, was regarded as one of the seven
wonders of the world. It was two hundred and twenty years in building,
before it was brought to perfection. It was built at the expense of all
Asia Minor. The original object of worship among the Ephesians was a small
statue of Diana, of elm or ebony, made by one Canitias, though commonly
believed in those days to have been sent down from heaven by Jupiter. It
was merely an Egyptian hieroglyphic with many breasts, representing the
goddess of Nature--under which idea Diana was probably worshipped at
Ephesus, As the original figure became decayed by age, it was propped up
by two rods of iron like spits, which were carefully copied in the image
which was afterwards made in imitation of the first. A temple, most
magnificent in structure, was built to contain the image of Diana, which
appears to have been several times built and rebuilt. The first is said to
have been completed in the reign of Servius Tullius, at least 570 years
before Christ. Another temple is mentioned as having been designed by
Ctesiphon, 540 years before the Christian era, and which was completed by
Daphnis of Miletus, and a citizen of Ephesus. This temple was partially
destroyed by fire on the very day on which Socrates was poisoned, 400
years B.C., and again 356 years B.C., by the philosopher Herostratus, on
the day on which Alexander the Great was born. He confessed, on being put
to the torture, that the only motive which he had was to immortalize his
name. The four walls and a few columns only escaped the flames. The temple
was repaired, and restored to more than its former magnificence, in
which, says Pliny, (Lib. xxxvi, c. 14,) 220 ]rears were required to
bring it to completion. It was 425 feet in length, 220 in breadth,
and was supported by 127 pillars of Parian marble, each of which
was sixty feet high. These pillars were furnished by as many princes,
and thirty-six of them were curiously carved, and the rest were
finely polished. Each pillar, it is supposed, with its base, contained
150 tons of marble. The doors and panelling were made of cypress
wood, the roof of cedar, and the interior was rendered splendid by
decorations of gold, and by the finest productions of ancient artists.
This celebrated edifice, after suffering various partial demolitions,
was finally burnt by the Goths, in their third naval invasion, A.D. 260.
Travellers are now left to conjecture where its site was. Amidst
the confused ruins of ancient Ephesus, it is now impossible to tell
where was this celebrated temple, once one of the wonders of the
world. "So passes away the glory of this world." See Edinburgh
Ency., article Ephesus; also Anacharsis' Travels, vol. vi. p. 188;
Ancient Universal History, vol. vii. p. 416; and Pococke's Travels.
And her magnificence. Her majesty and glory; i.e., the splendour
of her temple and her worship.
Whom all Asia. All Asia Minor.
And the world. Other parts of the world. The temple had been built by
contributions from a great number of princes; and doubtless multitudes
from all parts of the earth came to Ephesus to pay their homage to Diana.
{e} "should be despised" Zephaniah 2:11
{a} "world worshippeth" 1 John 5:19; Revelation 13:8
Verse 28. Were full of wrath. Were greatly enraged--probably at the
prospect of losing their gains.
Great is Diana, etc. The term great was often applied by the
Greeks to Diana. Thus in Xenophon (Ephes. i.) he says, "I adjure you
by your own goddess, the great (\~thn megalhn\~) Diana of the Ephesians."
The design of this clamour was doubtless to produce a persecution
against Paul; and thus to secure a continuance of their employment. Often,
when men have no arguments, they raise a clamour; when their employments
are in danger of being ruined, they are filled with rage. We may learn,
also, that when men's pecuniary interests are affected, they often show
great zeal for religion, and expect by clamour in behalf of some
doctrine, to maintain their own interest, and to secure their own gains.
{b} "full of wrath, and cried out" Jeremiah 50:38
Verse 29. Confusion. Tumult; disorder.
Gaius. He had lived at Corinth, and had kindly entertained Paul at his
house, 1 Corinthians 1:14; Romans 16:23.
Aristarchus. He attended Paul to Rome, and was there a prisoner with
him, Colossians 4:10.
With one accord. Tumultuously; or with one mind, or purpose.
Into the theatre. The theatres of the Greeks were not only places
for public exhibitions, but also for holding assemblies, and often for
courts, elections, etc. The people, therefore, naturally rushed there, as
being a suitable place to decide this matter.
{c} "Gaius" Romans 16:23
{d} "Aristarchus" Colossians 4:10
Verse 30. Would have entered in unto the people. Probably to have
addressed them, and to defend his own cause.
Verse 31. Certain of the chief of Asia. \~twn asiarcwn\~. Of the
Asiarchs. These were persons who presided over sacred things, and over
the public games. It was their business to see that the proper services
of religion were observed, and that proper honour was rendered to
the Roman emperor in the public festivals, at the games, etc. They
were annually elected, and their election was confirmed at Rome
before it was valid. They held a common council at the principal
city within their province, as at Ephesus, Smyrna, Sardis, etc., to
consult and deliberate about the interests committed to their charge
in their various provinces.--Kuin”el and Schleusner. Probably
they were assembled on such an occasion now; and during their remaining
there they had heard Paul preach, and were friendly to his views and
doctrines.
Which were his friends. It does not appear from this that they were
Christian converts; but they probably had feelings of respect towards him,
and were disposed to defend him and his cause. Perhaps, also, there might
have existed a present acquaintance and attachment.
Would not adventure. Would not risk his life in the tumult, and under
the excited feelings of the multitude.
{*} "chief" "chief magistrates"
{e} "desiring him" Acts 21:12
Verse 32. Some therefore cried one thing, etc. This is an admirable
description of a mob, assembled for what purpose they knew not;
but agitated by passions, and strifes, and tumults.
And the more part knew not, etc. The greater part did not know. They
had been drawn together by the noise and excitement; but a small part
would know the real cause of the commotion. This is usually the case in
tumultuous meetings.
{f} "Some therefore" Acts 21:34
{++} "more part" "Greater"
Verse 33. And they drew Alexander. Who this Alexander was, is not
known. Grotius supposes that it was "Alexander the coppersmith," who had
in some way done Paul much harm, 2 Timothy 4:14; and whom, with Philetas,
Paul had excommunicated. He supposes that it was a device of the Jews to
put forward one who had been of the Christian party, in order to accuse
Paul, and to attempt to cast the odium of the tumult on him. But it is not
clear that the Alexander whom Paul had excommunicated was the person
concerned in this transaction. All that appears in this narrative is,
that Alexander was one who was known to be a Jew; and who wished to defend
the Jews from being regarded as the authors of this tumult. It would be
supposed by the heathen that the Christians were only a sect of the Jews;
and the Jews wished doubtless to show that they had not been concerned
in giving occasion to this tumult, but that it was to be traced wholly to
Paul and his friends.
The Jews putting him forward. That he might have a convenient
opportunity to speak to the people.
Would have made his defence. Our translation, by the phrase
"his defence," would seem to imply that he was personally accused. But
it was not so. The Greek is simply, "was about to apologize to the
people" that is, to make a defence, not of himself particularly, but of
the Jews in general. The translation should have been "a defence."
{g} "Alexander" 1 Timothy 1:20
Verse 34. But when they knew. When they perceived or ascertained.
That he was a Jew. There was a general prejudice against the
Jews. They were disposed to charge the whole difficulty on Jews--
esteeming Christians to be but a sect of the Jews. They were, therefore,
indignant and excited, and indiscriminate in their wrath, and unwilling to
listen to any defence.
With one voice. Unitedly; in one continued shout and clamour.
About the space of two hours. The day, from sunrise to sunset, among
the Greeks and Romans, was divided into twelve equal parts, John 11:9.
An hour, therefore, did not differ materially from an hour with us. It
is not at all improbable that the tumult would continue for so long a
time, before it would be possible to allay the excitement.
Cried out, etc. This they at first did to silence Alexander. The
excitement, however, was continued in order to evince their attachment to
Diana, as would be natural in an excited and tumultuous mob of debased
heathen worshippers.
Verse 35. And when the town-clerk. \~o grammateuv\~. The scribe; the
secretary. The word is often used in the New Testament, and is
commonly translated scribe, and is applied to public notaries in the
synagogues; to clerks, and to those who transcribed books, and hence to
men skilled in the law or any kind of learning. Compare
2 Samuel 8:17; 2 Kings 12:11; Ezra 7:6,11,12; Matthew 5:20; 12:38; 13:52; 15:1; 23:34
1 Corinthians 1:20. It is, however, nowhere else applied to a heathen
magistrate. It probably denoted a recorder; or a transcriber of the laws;
or a chancellor.--Kuin”el; Doddridge. This officer had a seat in
their deliberative assemblies; and on him it seems to have devolved to
keep the peace. The Syriac, "Prince of the city." The Vulgate and Arabic,
"Scribe."
Had appeased the people. \~katasteilav\~. Having restrained, quieted,
tranquillized, so as to be able to address them.
What man is there. Who is there that can deny this? It is universally
known and admitted. This is the language of strong confidence, of reproof,
and of indignation. It implied, that the worship of Diana was so well
established, that there was no danger that it could be destroyed by a few
Jews; and he therefore reproved them for what he deemed their unreasonable
alarms. But he little knew the power of that religion which had been the
innocent cause of all this tumult; nor that, at no very distant period,
this then despised religion would overturn, not only the worship of Diana
at Ephesus, but the splendid idolatry of the mighty Roman empire.
Is a worshipper. \~newkoron\~. Margin, Temple-keeper. The word here used
does not occur elsewhere in the New Testament. It is derived from
\~newv\~ for \~naov\~, a temple, and \~korew\~, to sweep, to cleanse.
But, among the ancients, the office of keeping their temples was by no
means as humble as that of sexton is with us. It was esteemed to be an
office of honour and dignity to have charge of the temples of the gods,
and to keep them in order. The name was also given to the cities that were
regarded as the peculiar patrons or worshippers of certain gods and
goddesses. They esteemed it an honour to be regarded as the peculiar
keepers of their temples and images; and as having adopted them as
their tutelar divinities. Such was Ephesus in regard to Diana. It was
esteemed a high honour that the city was known, and everywhere regarded as
being intrusted with the worship of Diana, or with keeping the temple
regarded by the whole world as peculiarly her own. See Schleusner on
this word.
And of the image. A special guardian of the image, or statue of Diana.
Which fell down, etc. Which was feigned or believed to have been sent
down from heaven. Of what this image was made is not known. Pliny says,
(Hist. Nat. xvi. 79,) that it was made of a vine. Mucian (on Pliny)
says, that the image was never changed, though the temple had
been seven times rebuilt. It is probable that the image was so ancient
that the maker of it was unknown, and it was therefore feigned to have
fallen from heaven. It was for the interest of the priests to keep up this
impression. Many cities pretended to have been favoured in a similar
manner with images or statues of the gods, sent directly from heaven. The
safety of Troy was supposed to depend on the Palladium, or image of
Pallas Minerva, which was believed to have fallen from heaven. Numa
pretended that the ancilia, or sacred shields, had descended from
heaven. Thus Herodian expressly affirms, that "the Phenicians had no
statue of the sun polished by the hand, but only a certain large stone,
circular below, and terminated acutely above in the figure of a cone, of a
black colour, and that they believe it to have fallen from heaven."
It has been supposed that this image at Ephesus was merely a conical or
pyramidal stone which fell from the clouds--a meteorite
--and that it was regarded with superstitious reverence, as having
been sent from heaven. See the Edinburgh Ency., article Meteorites.
From Jupiter. See Barnes "Acts 14:12".
{a} "men of Ephesus" Ephesians 2:12
{1} "is a worshipper" "temple keeper"
Verse 36. Seeing then, etc. Since this is established and admitted.
Since no one can call in question the zeal of the Ephesians on this
subject, or doubt the sincerity of their belief. And since there can
be no danger that this well-established worship is to be destroyed
by the efforts of a few evil-disposed Jews, there is no occasion for
this tumult.
Be quiet. Be appeased. The same Greek word which is used in
Acts 19:35, "had appeased the people."
To do nothing rashly. To do nothing in a heated, inconsiderate manner.
There is no occasion for tumult and riot. The whole difficulty can be
settled in perfect consistency with the maintenance of order.
{b} "do nothing rashly" Proverbs 14:29
Verse 37. For ye, etc. Demetrius and his friends. The blame was to be
traced to them.
Which are neither robbers of churches. The word churches we now apply
to edifices reared for purposes of Christian worship. As no such churches
had then been built, this translation is unhappy, and is not at all
demanded by the original. The Greek word--\~ierosulouv\~--is applied properly
to those who commit sacrilege, who plunder temples of their sacred things.
The meaning here is, that Paul and his companions had not been guilty of
robbing the temple of Diana, or any other temple. The charge of sacrilege
could not be brought against them. Though they had preached against idols
and idol worship, yet they had offered no violence to the temples of
idolaters, nor had they attempted to strip them of the sacred utensils
employed in their service. What they had done, they had done peaceably.
Nor yet blasphemers of your goddess. They had not used harsh or
reproachful language of Diana. This had not been charged on them, nor is
there the least evidence that they had done it. They had opposed idolatry;
had reasoned against it; and had endeavoured to turn the people from it.
But there is not the least evidence that they had ever done it in harsh or
reproachful language. And it shows that men should employ reason, and
not harsh or reproachful language against any pervading evil; and that the
way to remove it is to enlighten the minds of men, and to
@convince them of the error of their ways. Men gain nothing by bitter
and reviling words; and it is much to obtain the testimony of even the
enemies of religion--as Paul did of the chancellor of Ephesus--that no
such words had been used in describing their crimes and follies.
{c} "neither robbers of churches" Acts 25:8
{*} "churches" "temples"
Verse 38. Have a matter against any man. Have a complaint of injury;
if injustice has been done them by any one.
The law is open. See the margin. \~agoraioi agontai\~, i.e. \~hmerai\~. There are
court days; days which are open, or appointed for judicial trials,
where such matters can be determined in a proper manner. Perhaps the
courts were then held, and the matter might be immediately determined.
And there are deputies. Roman proconsuls. See Barnes "Acts 13:7".
The cause might be brought before them with the certainty that it might be
heard and decided. The Syriac reads this in the singular number--"Lo, the
proconsul is in the city."
Let them implead one another. Let them accuse each other in the court;
i.e., let them defend their own cause, and arraign one another. The laws
are equal, and impartial justice will be done.
{+} "craftsmen" "workmen"
{2} "the law is open" "the court days are kept"
{++} "implead" "summon"
Verse 39. But if ye enquire. If you seek to determine any other
matters than that pertaining to the alleged wrong which Demetrius has
suffered in his business.
Other matters. Anything respecting public affairs; anything
pertaining to the government and the worship of Diana.
In a lawful assembly. In an assembly convened, not by tumult and riot,
but in conformity to law. This was a tumultuous assemblage, and it was
proper in the public officer to demand that they should disperse; and
that, if there were any public grievances to be remedied, it should be
done in an assembly properly convened. It may be remarked here, that the
original word rendered assembly, is that which is usually in the New
Testament rendered church. \~ekklhsia\~. It is properly rendered by the
word assembly--not denoting here a mixed or tumultuous assemblage, but
one convened in the legal manner. The proper meaning of the word is,
that which is called out. The church, the Christian assembly of the
faithful, is made up of those who are called out from the world.
{3} "lawful assembly" "ordinary"
Verse 40. To be called in question. By the government; by the Roman
authority. Such a tumult, continued for so long a time, would be
likely to attract the attention of the magistrates, and expose them
to their displeasure. Popular commotions were justly dreaded by
the Roman government; and such an assembly as this, convened
without any good cause, would not escape their notice. There was
a Roman law which made it capital for any one to be engaged in
promoting a riot. Qui caetum, et concursum fecerit, capite puniatur:
"He who raises a mob, let him be punished with death."
Verse 41. Dismissed the assembly. \~thn ekklhsian\~. The word usually
translated church. Here it is applied to the irregular and tumultuous
assemblage which had convened in a riotous manner.
{d} "assembly" 2 Corinthians 1:8-10.
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