Acts 19

Ac 19:1-41.

SIGNAL

SUCCESS OF

PAUL AT

EPHESUS.

1-3. while Apollos was at Corinth--where his ministry was so powerful

that a formidable party in the Church of that city gloried in his type

of preaching in preference to Paul's

(1Co 1:12; 3:4),

no doubt from the marked infusion of Greek philosophic culture which

distinguished it, and which the apostle studiously avoided

(1Co 2:1-5).

Paul having passed through the upper coasts--"parts," the interior

of Asia Minor, which, with reference to the seacoast, was elevated.

came to Ephesus--thus fulfilling his promise

(Ac 18:21).

finding certain disciples--in the same stage of Christian knowledge as

Apollos at first, newly arrived, probably, and having had no

communication as yet with the church at Ephesus.

2. Have ye received the Holy Ghost since ye believed?--rather,

"Received ye the Holy Ghost when ye believed?" implying, certainly,

that the one did not of necessity carry the other along with it (see on

Ac 8:14-17).

Why this question was asked, we cannot tell; but it was probably in

consequence of something that passed between them from which the

apostle was led to suspect the imperfection of their light.

We have not so much as heard whether there be any Holy Ghost--This

cannot be the meaning, since the personality and office of the Holy

Ghost, in connection with Christ, formed an especial subject of the

Baptist's teaching. Literally, the words are, "We did not even hear

whether the Holy Ghost was (given)"; meaning, at the time of their

baptism. That the word "given" is the right supplement, as in

Joh 7:39,

seems plain from the nature of the case.

4. Then said Paul, John . . . baptized with the baptism of repentance--water unto repentance.

saying unto the people, that they should believe on him which should

come after him--that is, who should baptize with the Holy Ghost. The

point of contrast is not between John and Christ personally, but between

the water baptism of John unto repentance, and the promised

baptism of the Spirit from the hands of his coming Master unto

new life. As to all the facts, or at least the significancy, of this

baptism, which made the whole life and work of Christ another thing from

what it was conceived to be before it was vouchsafed, these simple

disciples were unenlightened.

5-7. When they heard this--not the mere words reported in

Ac 19:4,

but the subject expounded according to the tenor of those words.

they were baptized--not however by Paul himself

(1Co 1:14).

in the name of the Lord Jesus--into the whole fulness of the new

economy, as now opened up to their believing minds.

6. And when Paul had laid his hands upon them . . . they

spake with tongues, &c.--See on

Ac 10:44,45.

8-10. he went into the synagogue and spake boldly for

. . . three months, &c.--See on

Ac 17:2, 3.

9. when divers--"some."

were hardened, &c.--implying that others, probably a large number,

believed.

spake evil of that way before the multitude, he departed--from the

synagogue, as at Corinth

(Ac 18:7).

and separated the disciples--withdrawing to a separate place of

meeting, for the sake both of the converts already made, and the

unsophisticated multitude.

disputing--"discoursing" or "discussing."

daily in the school--or lecture hall.

of one Tyrannus--probably a converted teacher of rhetoric or

philosophy.

10. this continued . . . two years--in addition to the

former three months. See on

Ac 20:31.

But during some part of this period he must have paid a second

unrecorded visit to Corinth, since the one next recorded (see on

Ac 20:2, 3)

is twice called his third visit

(2Co 12:14; 13:1).

See on

2Co 1:15, 16,

which might seem inconsistent with this. The passage across was quite

a short one (see on

Ac 18:19)

--Towards the close of this long stay at Ephesus, as we learn from

1Co 16:8,

he wrote his

FIRST

EPISTLE TO THE

CORINTHIANS;

also (though on this opinions are divided) the

EPISTLE TO THE

GALATIANS.

(See

Introduction

to First Corinthians, and

Introduction

to Galatians). And just as at Corinth his greatest success was after

his withdrawal to a separate place of meeting

(Ac 18:7-10),

so at Ephesus.

so that all they which dwelt in--the Roman province of

Asia heard the word of the Lord Jesus, both Jews and

Greeks--This is the "great door and effectual opened unto him"

while resident at Ephesus

(1Co 16:9),

which induced him to make it his headquarters for so long a period. The

unwearied and varied character of his labors here are best seen in his

own subsequent address to the elders of Ephesus

(Ac 20:17,

&c.). And thus Ephesus became the "ecclesiastical center for the entire

region, as indeed it remained for a very long period"

[BAUMGARTEN].

Churches arose at Colosse, Laodicea, and Hierapolis eastward, either

through his own labors or those of his faithful helpers whom he sent

out in different directions, Epaphras, Archippus, Philemon

(Col 1:7; 4:12-17;

Phm 23).

11, 12. God wrought special--no ordinary

miracles by the hands of Paul--implying that he had not been

accustomed to work such.

12. So that from his body were brought unto the sick handkerchiefs or

aprons, &c.--Compare

Ac 5:15, 16,

very different from the magical acts practiced at Ephesus. "God

wrought these miracles" merely "by the hands of Paul"; and the

very exorcists

(Ac 19:13),

observing that the name of Jesus was the secret of all his miracles,

hoped, by aping him in this, to be equally successful; while the result

of all in the "magnifying of the Lord Jesus"

(Ac 19:17)

showed that in working them the apostle took care to hold up Him whom

he preached as the source of all the miracles which he

wrought.

13. vagabond Jews--simply, "wandering Jews," who went from place

to place practicing exorcism, or the art of conjuring evil spirits to

depart out of the possessed. That such a power did exist, for some time

at least, seems implied in

Mt 12:27.

But no doubt this would breed imposture; and the present case is very

different from that referred to in

Lu 9:49, 50.

We adjure you by Jesus whom Paul preacheth--a striking testimony to

the power of Christ's name in Paul's mouth.

14-17. seven sons of . . . Sceva . . . chief of the priests--head,

possibly, of one of the twenty-four courts.

15. the evil spirit answered, Jesus I know--"recognize."

and Paul I know--"know intimately," in contrast to them, whom he

altogether disowns.

but who are ye?

16. And the man in whom the evil spirit was--Mark the clear line of

demarcation here between "the evil spirit which answered and said"

and "the man in whom the evil spirit was." The reality of such

possessions could not be more clearly expressed.

leaped on them . . . so that they fled . . . naked and wounded--This

was so appalling a testimony at once against those profane impostors and

in favor of Paul and the Master whom he preached, that we wonder not

that it spread to "all the Jews and Greeks at Ephesus, that fear fell on

them," and that "the name of the Lord Jesus was magnified."

18-20. many that believed came and confessed . . . their deeds--the

dupes of magicians, &c., acknowledging how shamefully they had been

deluded, and how deeply they had allowed themselves to be implicated in

such practices.

19. Many of them . . . which used curious arts--The word signifies

things "overdone"; significantly applied to arts in which laborious but

senseless incantations are practiced.

brought their books--containing the mystic formularies.

and burned them before all--The tense, here used graphically,

expresses progress and continuance of the conflagration.

counted the price . . . and found it fifty thousand

pieces of silver--about £2000 (presuming it to be the

drachma, the current coin of the Levant, of about 10d.

value). From their nature they would be costly, and books then bore a

value above any standard we are familiar with. The scene must have been

long remembered at Ephesus, as a strong proof of honest conviction on

the part of the sorcerers and a striking triumph of Jesus Christ over

the powers of darkness. The workers of evil were put to scorn, like

Baal's priests on Carmel, and the word of God mightily grew and

prevailed [HOWSON].

21, 22. After these things were ended--completed, implying something

like a natural finish to his long period of labor at Ephesus.

Paul purposed . . . when he had passed through Macedonia and Achaia, to

go to Jerusalem . . . After I have been there, I must also see

Rome--Mark here the vastness of the apostle's missionary plans. They were all

fulfilled, though he "saw Rome" only as a prisoner.

22. So he sent into Macedonia . . . Timotheus and

Erastus--as his pioneers, in part to bring "them into remembrance

of his ways which were in Christ"

(1Co 4:17; 16:10),

partly to convey his mind on various matters. After a brief stay he was

to return

(1Co 16:11).

It is very unlikely that this Erastus was "the chamberlain of the city"

of Corinth, of that name

(Ro 16:23).

he himself stayed in--the province of

Asia for a season--that is, at Ephesus, its chief city. (Asia is

mentioned in contrast with Macedonia in the previous clause).

23. the same time--of Paul's proposed departure.

about that--"the"

way--So the new religion seemed then to be designated

(Ac 9:2; 22:4; 24:14).

24-26. silver shrines for--"of"

Diana--small models of the Ephesian temple and of the shrine or chapel

of the goddess, or of the shrine and statue alone, which were purchased

and deposited in houses as a charm. (The models of the chapel of

our Lady of Loretto, and such like, which the Church of Rome

systematically encourages, are such a palpable imitation of this heathen

practice that it is no wonder it should be regarded by impartial judges

as Christianity paganized).

gain to the craftsmen--the master-artificers.

25. Whom he called together with the workmen of like occupation--rather,

"with the workmen (or fabricators) of such articles," meaning

the artisans employed by the master-artificers, all who manufactured any

kind of memorial of the temple and its worship for sale.

26. ye see and hear--The evidences of it were to be seen, and the

report of it was in everybody's mouth.

that not alone at Ephesus, but almost throughout all Asia, this Paul

hath . . . turned away much people--Noble testimony this to the extent

of Paul's influence!

saying that they be no gods which are made with hands--The universal

belief of the people was that they were gods, though the more

intelligent regarded them only as habitations of Deity, and some,

probably, as mere aids to devotion. It is exactly so in the Church of

Rome.

27. So that not only this our craft is in danger . . .

but, &c.--that is, "that indeed is a small matter; but there is

something far worse." So the masters of the poor Pythoness put forward

the religious revolution which Paul was attempting to effect at

Philippi, as the sole cause of their zealous alarm, to cloak the

self-interest which they felt to be touched by his success

(Ac 16:19-21).

In both cases religious zeal was the hypocritical pretext;

self-interest, the real moving cause of the opposition made.

also the temple of the great goddess Diana . . . despised,

and her magnificence . . . destroyed, whom all Asia and the

world worshippeth--It was reckoned one of the wonders of the world.

It was built about 550 B.C., of pure white marble,

and though burned by a fanatic on the night of the birth of Alexander

the Great, 356 B.C., was rebuilt with more

splendor than before. It was four hundred twenty-five feet long by two

hundred twenty broad, and the columns, one hundred twenty-seven in

number, were sixty feet in height, each of them the gift of a king, and

thirty-six of them enriched with ornament and color. It was constantly

receiving new decorations and additional buildings, statues, and

pictures by the most celebrated artists, and kindled unparalleled

admiration, enthusiasm, and superstition. Its very site is now a

matter of uncertainty. The little wooden image of Diana was as

primitive and rude as its shrine was sumptuous; not like the

Greek Diana, in the form of an imposing huntress, but quite

Asiatic, in the form of a many-breasted female (emblematic of the

manifold ministrations of Nature to man), terminating in a shapeless

block. Like some other far-famed idols, it was believed to have fallen

from heaven

(Ac 19:35),

and models of it were not only sold in immense numbers to private

persons, but set up for worship in other cities

[HOWSON].

What power must have attended the preaching of that one man by whom the

death blow was felt to be given to their gigantic and witching

superstition!

28, 29. Great is Diana of the Ephesians--the civic cry of a populace

so proud of their temple that they refused to inscribe on it the name of

Alexander the Great, though he offered them the whole spoil of his

Eastern campaign if they would do it

[STRABO in

HOWSON].

29. having caught Gaius and Aristarchus--disappointed of Paul, as at

Thessalonica

(Ac 17:5, 6).

They are mentioned in

Ac 20:4; 27:2;

Ro 16:23;

1Co 1:14;

and probably

3Jo 1.

If it was in the house of Aquila and Priscilla that he found an asylum

(see

1Co 16:9),

that would explain

Ro 16:3, 4,

where he says of them that "for his life they laid down their own

necks" [HOWSON].

rushed . . . into the theatre--a vast pile, whose ruins are even now

a wreck of immense grandeur [SIR C.

FELLOWES,

Asia Minor, 1839].

30-34. when Paul would have entered in--with noble forgetfulness of

self.

unto the people--the demos, that is, the people met in public

assembly.

the disciples suffered him not--The tense used implies only that

they were using their efforts to restrain him; which might have been

unavailing but for what follows.

31. And certain of the chief of Asia--literally, "And certain also

of the Asiarchs." These were wealthy and distinguished citizens of the

principal towns of the Asian province, chosen annually, and ten of whom

were selected by the proconsul to preside over the games celebrated in

the month of May (the same month which Romanism dedicates to

the Virgin). It was an office of the highest honor and greatly coveted.

Certain of these, it seems, were favorably inclined to the Gospel, at

least were Paul's "friends," and knowing the passions of a mob, excited

during the festivals, "sent (a message) to him desiring him not to

adventure himself into the theater."

33. they drew Alexander out of the multitude, the Jews putting him

forward--rather, "some of the multitude urged forward Alexander, the

Jews thrusting him forward." As the blame of such a tumult would

naturally be thrown upon the Jews, who were regarded by the Romans as

the authors of all religious disturbances, they seem to have put forward

this man to clear them of all responsibility for the riot.

(BENGEL'S

conjecture, that this was Alexander the coppersmith,

2Ti 4:14,

has little to support it).

beckoned with the hand--compare

Ac 13:16; 21:40.

would have made his defence--"offered to speak in defense."

34. But when they knew he was a Jew, all with one voice, for the space

of two hours, cried out, Great is Diana, &c.--The very appearance of

a Jew had the opposite effect to that intended. To prevent him obtaining

a hearing, they drowned his voice in one tumultuous shout in honor of

their goddess, which rose to such frantic enthusiasm as took two hours

to exhaust itself.

35-41. when the town-clerk--keeper of the public archives, and a

magistrate of great authority.

had appeased--"calmed."

the people--"the multitude," which the very presence of such an

officer would go far to do.

he said . . . what man . . . knoweth not that the city of the Ephesians

is a worshipper of the great goddess Diana--literally, the neocoros or "warden."

The word means "temple-sweeper"; then, "temple-guardian."

Thirteen cities of Asia had an interest in the temple, but Ephesus was

honored with the charge of it. (Various cities have claimed this title

with reference to the Virgin or certain saints)

[WEBSTER and

WILKINSON].

and of the image which fell down from Jupiter--"from the

sky" or "from heaven." See on

Ac 19:27.

"With this we may compare various legends concerning images and

pictures in the Romish Church, such as the traditional likenesses of

Christ, which were said to be "not made with hands"" [WEBSTER and WILKINSON].

36. Seeing that these things cannot be spoken against, &c.--Like a

true legal man, he urges that such was notoriously the constitution and

fixed character of the city, with which its very existence was all but

bound up. Did they suppose that all this was going to be overturned by a

set of itinerant orators? Ridiculous! What did they mean, then, by

raising such a stir?

37. For ye have brought hither these men, which are neither robbers of

churches--"temple-plunderers," or sacrilegious persons.

nor yet blasphemers of your goddess--This is a remarkable testimony,

showing that the apostle had, in preaching against idolatry, studiously

avoided (as at Athens) insulting the feelings of those whom he

addressed--a lesson this to missionaries and ministers in general.

38. if Demetrius have a matter--of complaint.

against any man, the law is open--rather, "the court days are being

held."

and there are deputies--literally "proconsuls" (see on

Ac 13:7);

that is, probably, the proconsul and his council, as a court of

appeal.

39. if ye inquire--"have any question."

concerning other matters--of a public nature.

40. For we--the public authorities.

are in danger of being called in question--by our superiors.