Acts 19 Commentary

erchiefs or aprons - Σουδαρια η σιμικινθια, Probably the sudaria were a sort of handkerchiefs, which, in travelling, were always carried in the hand, for the convenience of wiping the face; and the simikinthia were either the sashes or girdles that went about the loins. These, borrowed from the apostle, and applied to the bodies of the diseased, became the means, in the hand of God, of their restoration to health. The diseases departed from them, and the evil spirits went out of them - Here, there is a most evident distinction made between the diseases and the evil spirits: hence they were not one and the same thing. Verse 13 Certain of the vagabond Jews, exorcists - Τινες απο των περιερχομενων Ιουδαιων εξορκιϚων; Certain of the Jews who went about practicing exorcisms. Vagabond has a very bad acceptation among us; but, literally, vagabundus signifies a wanderer, one that has no settled place of abode. These, like all their countrymen, in all places, went about to get their bread in what way they could; making trial of every thing by which they could have the prospect of gain. Finding that Paul cast out demons through the name of Jesus, they thought, by using the same, they might produce the same effects; and, if they could, they knew it would be to them an ample source of revenue; for demoniacs abounded in the land. Verse 14 Seven sons of one Sceva, a Jew, and chief of the priests - The original Ιουδαιου αρχιερεως, dignifies a Jewish high priest; but it is not probable that any sons, much less seven sons of a Jewish high priest, should be strolling exorcists: it is therefore likely that υἱοι Σκευα τινος ἱερεως, the sons of Skeva, a certain priest, as it stands in the Codex Bezae, is the true reading. The whole verse in that MS. reads thus: Among them there also the sons of Skeva, a priest, who wished to do the same: for they were accustomed to exorcise such persons. And entering in to the demoniac, they began to invoke that Name, saying, We command thee by Jesus, whom Paul preacheth, to go out. And the evil spirit angered, and said unto them, Jesus I know, etc. It has been often remarked that in our Lord's time there were many of the Jews that professed to cast out demons; and perhaps to this our Lord alludes, Mat 12:27 . See the note there. Josephus, in speaking of the wisdom of Solomon, says that he had that skill by which demons are expelled; and that he left behind him the manner of using exorcisms, by which they are cast out; and that those arts were known among his countrymen down to his own time; and then gives us the following relation: "I have seen a certain man of my own country whose name was Eleazar, releasing people that were demoniacs, in the presence of Vespasian, his sons, his captains, and the whole multitude of his soldiers. The manner of the cure was this: He put a ring, that had a root of one of those sorts mentioned by Solomon, to the nostrils of the demoniac, after which he drew out the demon through his nostrils; and, when the man fell down, immediately he adjured him to return into him no more, making still mention of Solomon, and reciting the incantations that he had composed. And when Eleazar would persuade the spectators that he had such power, he set at a little distance a cup of water, and commanded the demon, as he went out of the man, to overturn it; and, when this was done, the skill and wisdom of Solomon were showed very manifestly." Joseph. Antiq. book viii. cap. 2, sect. 5. Whiston's edition. That there were such incantations among the Jews we know well, and that there are still such found, and that they are attributed to Solomon; but that they are his remains to be proved; and could this even be done, a point remains which can never be proved, viz. that those curious arts were a part of that wisdom which he received from God, as Josephus intimates. Indeed, the whole of the above account gives the strongest suspicion of its being a trick by the Jewish juggler, which neither Josephus nor the emperor could detect; but the ring, the root, the cup of water, the spell, etc.; all indicate imposture. Magicians among the Jews were termed בעלי שם baaley shem, Masters of the Name, that is, the name of Jehovah יהוה by a certain pronunciation of which they believed the most wonderful miracles could be wrought. There were several among them who pretended to this knowledge; and, when they could not deny the miracles of our Lord, they attributed them to his knowledge of the true pronunciation of this most sacred name. Verse 15 Jesus I know, and Paul I know - In the answer of the demoniac, the verb in varied: τον Ιησουν γινωσκω, και τον Παυλον επιϚαμαι· ὑμεις δε τινες (τινος) εϚε. I acknowledge Jesus, and am acquainted with Paul; but of whom are ye? Ye belong to neither; ye have no authority. And he soon gave them full proof of this. This distinction is observed in my old MS. Bible: I have knowe Jesu, and I wote Poule; forsothe who ben yee. Verse 16 And the man in whom the evil spirit was, etc. - Thus we find that one man was more powerful than these seven brothers; so that he stripped them of their upper garments, and beat and wounded the whole! Was not this a proof that he derived his strength from the evil spirit that dwelt in him? Verse 17 The name of the Lord Jesus was magnified - They saw that there was a sovereign power in the name of Jesus, which could not be imitated by these lying exorcists: they therefore reverenced this name, and despised those pretenders. Exorcisms or adjurations of evil spirits were very frequent in the primitive Church: the name of Jesus was that alone which was used. The primitive fathers speak strong and decisive words concerning the power of this name; and how demons were tormented and expelled by it, not only from individuals, but from the temples themselves. Exorcists formed a distinct class an the Church; hence we read of presbyters, deacons, exorcists, lectors, and door-keepers. The adjuration was commonly used over the catechumens, before they were admitted to baptism. Gregory of Nazianzen, and Cyril of Jerusalem speak much of this rite. See my Succession of Sacred Literature, under Cyril, and Gregory Nazianzen; and see Suicer, under εξορκισμος. Verse 19 Which used curious arts - Τα περιεργα. From the use of this word in the Greek writers, we know that it signified magical arts, sorceries, incantations, etc. Ephesus abounded with these. Dio Cassius, speaking of the Emperor Adrian, says, Ὁ Αδριανος περιεργοτατος ην και μαντειαις και μαγγανειαις παντοδαπαις εχρητο. "Adrian was exceedingly addicted to curious arts, and practised divination and magic." These practices prevailed in all nations of the earth. Brought their books together - The Εφεσια γραμματα, or Ephesian characters, are celebrated in antiquity; they appear to have been amulets, inscribed with strange characters, which were carried about the body for the purpose of curing diseases, expelling demons, and preserving from evils of different kinds. The books brought together on this occasion were such as taught the science, manner of formation, use, etc., of these charms. Suidas, under Εφεσια γραμματα, Ephesian letters, gives us the following account. "Certain obscure incantations. - When Milesius and Ephesius wrestled at the Olympic games, Milesius could not prevail, because his antagonist had the Ephesian letters bound to his heels; when this was discovered, and the letters taken away, it is reported that Milesius threw him thirty times." The information given by Hesychius is still more curious: Εφεσια γραμματα. ην μεν παλαι Ϛ'· ὑϚερον δε προσεθεσαν τινες απατεωνες και αλλα· φασι δε των πρωτων τα ονοματα, ταδε ΑΣΚΙΟΝ, ΚΑΤΑΣΚΙΟΝ, ΛΙΞ, ΤΕΤΡΑΞ, ΔΑΜΝΑΜΕΝΕΥΣ, ΑΙΣΙΟΝ· Δηλοι δε, το μεν Ασκιον, σκοτος· το δε Κατα σκιον, φως· το δε Λιξ, γη· τετραξ δε, ενιαυτος· Δαμναμενευς δε, ἡλιος· Αισιον δε, αληθες. Ταυτα ουν ἱερα εϚι και ἁγια. "The Ephesian letters or characters were formerly six, but certain deceivers added others afterwards; and their names, according to report, were these: Askion, Kataskion, Lix, Tetrax, Damnameneus, and Aislon. It is evident that Askion signifies Darkness; Kataskion, Light; Lix, the Earth; Tetrax, the Year; Damnameneus, the Sun; and Aision, Truth. These are holy and sacred things." The same account may be seen in Clemens Alexandrinus; Strom. lib. v. cap. 8, where he attempts to give the etymology of these different terms. These words served, no doubt, as the keys to different spells and incantations; and were used in order to the attainment of a great variety of ends. The Abraxas of the Basilidians, in the second century, were formed on the basis of the Ephesian letters; for those instruments of incantation, several of which are now before me, are inscribed with a number of words and characters equally as unintelligible as the above, and in many cases more so. When it is said they brought their books together, we are to understand the books which treated of these curious arts; such as the Εφεσια γραμματα, or Ephesian characters. And burned them before all - These must have been thoroughly convinced of the truth of Christianity, and of the unlawfulness of their own arts. Fifty thousand pieces of silver - Some think that the αργυριον, which we translate piece of silver, means a shekel, as that word is used Mat 26:16 , where see the note; 50,000 shekels, at 3s., according to Dean Prideaux's valuation, (which is that followed throughout this work), would amount to 7,500. But, as this was a Roman and not a Jewish country, we may rationally suppose that the Jewish coin was not here current; and that the αργυριον, or silver coin, mentioned by St. Luke, must have been either Greek or Roman; and, it is very likely that the sestertius is meant, which was always a silver coin, about the value, according to Arbuthnot, of two-pence, or 1d. 3q3/4., which answers to the fourth part of a denarius, rated by the same author at 7 3/4d. Allowing this to be the coin intended, the 50,000 sestertii would amount to 403. 12s. 11d. The Vulgate reads, denariorum quinquaginta millium, fifty thousand denarii, which, at 7 3/4 d., will amount to 1,614. 11s. 8d. The reading of the Itala version of the Codex Bezae is very singular, Denariorum sestertia ducenta. "Two hundred sesterces of denarii;" which may signify no more than "two hundred sestertii of Roman money:" for in this sense denarius is certainly used by Cicero, Orat. pro Quint.; where ad denarium solvere, means to pay in Roman money, an expression similar to our word sterling. This sum would amount to no more than 1. 12s. 3 1/2d. But that which is computed from the sestertius is the most probable amount. Verse 20 So mightily grew the word of God, and prevailed - The Codex Bezae reads this verse thus: "So mightily grew the word of the Lord, and prevailed; and the faith of God increased and multiplied." It is probable that it was about this time that St. Paul had that conflict which he mentions, 1Cor 15:32 : If I after the manner of men, have fought with wild beasts at Ephesus, etc. See the note there. It means some severe trials not here mentioned, unless we may suppose him to refer to the ferocious insurrection headed by Demetrius, mentioned at the end of this chapter. Verse 21 Paul purposed in the spirit, etc. - Previously to this he appears to have concerted a journey to Macedonia, and a visit to Corinth, the capital of Achaia, where he seems to have spent a considerable time, probably the whole winter of a.d. 58; see 1Cor 16:5 , 1Cor 16:6 ; and afterwards to go to Jerusalem; but it is likely that he did not leave Ephesus till after pentecost, a.d. 59. ( 1Cor 16:8 ) And he resolved, if possible, to see Rome, which had been the object of his wishes for a considerable time. See Rom 1:10 , Rom 1:13 ; Rom 16:23 . It is generally believed that, during this period, while at Ephesus, he wrote his first epistle to the Corinthians. He had heard that some strange disorders had entered into that Church: - 1. That there were divisions among them; some extolling Paul, beyond all others; some, Peter; others, Apollos. 2. He had learned from Stephanas, Fortunatus, and Achaicus, whom he saw at Ephesus, 1Cor 16:17 ; 1Cor 7:1 , that several abuses had crept into their religious assemblies. 3. That even the Christians went to law with each other, and that before the heathens. And, 4. That a person professing Christianity in that city, had formed a matrimonial contract with his step-mother. It was to remedy those disorders that he wrote his first epistle to the Corinthians, in which he strongly reprehends all the above evils. Verse 22 So he sent into Macedonia - He desired Timothy to go as far as Corinth, 1Cor 4:18 , and after that to return to him at Ephesus, 1Cor 16:11 ; but he himself continued in Asia some time longer; probably to make collections for the poor saints in Jerusalem. Erastus, mentioned here for the first time, appears to have been the chamberlain, οικονομος, either of Ephesus or Corinth; see Rom 16:23 . He was one of St. Paul's companions, and is mentioned as being left by the apostle at Corinth, 2Tim 4:20 . Verse 23 No small stir about that way - Concerning the Gospel, which the apostles preached; and which is termed this way, Act 9:2 , where see the note. Verse 24 Silver shrines for Diana - It is generally known that the temple of Diana at Ephesus was deemed one of the seven wonders of the world, and was a most superb building. It appears that the silver shrines mentioned here were small portable representations of this temple, which were bought by strangers as matters of curiosity, and probably of devotion. If we can suppose them to have been exact models of this famous temple, representing the whole exterior of its magnificent workmanship, which is possible, they would be held in high estimation, and probably become a sort of substitute for the temple itself, to worshippers of this goddess who lived in distant parts of Greece. The temple of Diana was raised at the expense of all Asia Minor, and yet was two hundred and twenty years in building, before it was brought to its sum of perfection. It was in length 425 feet, by 220 in breadth; and was beautified by 127 columns, which were made at the expense of so many kings; and was adorned with the most beautiful statues. To procure himself an everlasting fame, Erostratus burned it to the ground the same night on which Alexander the Great was born. It is reported that Alexander offered to make it as magnificent as it was before, provided he might put his name on the front; but this was refused. It was afterwards rebuilt and adorned, but Nero plundered it of all its riches. This grand building remains almost entire to the present day, and is now turned into a Turkish mosque. See an account of it in Montfaucon, Antiq. Expliq. vol. ii., with a beautiful drawing on plate vi., No. 20. See also Stuart's Athens. There were also pieces of silver struck with a representation of the temple of Minerva on one side: many coins occur in the reigns of the first Roman emperors, where temples, with idols in the porch, appear on the reverse; and several may be seen in Muselius, in the reigns of Trajan, Adrian, Antoninus Pius, etc. A beautiful representation of the temple of Diana at Ephesus may be seen on a medal engraved by Montfaucon, in his Antiq. Expliq. Suppl. vol. ii. plate 33. It has eight Doric columns in front, which Pliny says were sixty feet in length. In the entrance, the figure of Diana is represented with a sort of tower upon her head; her arms are supported by two staves; at her feet are represented two stags with their backs towards each other. The sun is represented on the right side of her head, and the moon as a crescent on the left. On each side and at the bottom of this temple are the words, πρωτων Ασιας Εφεσιων. Some think that the medals here referred to are the same that are meant by the silver shrines made by Demetrius and his craftsmen. See the note on Act 19:27 . Brought no small gain - There were many made, many sold, and probably at considerable prices. Verse 25 By this craft we have our wealth - The word ευπορια not only signifies wealth, but also abundance. It was a most lucrative trade; and he plainly saw that, if the apostles were permitted to go on thus preaching, the worship of Diana itself would be destroyed; and, consequently, all the gain that he and his fellows derived from it would be brought to nought. Verse 26 This Paul hath persuaded and turned away much people - From the mouth of this heathen we have, in one sentence, a most pleasing account of the success with which God had blessed the labors of the apostles: not only at Ephesus, but almost throughout all Asia, they had persuaded and converted much people; for they had insisted that they could be no gods which are made with hands; and this the common sense of the people must at once perceive. Verse 27 The temple of the great goddess Diana - From a number of representations of the Ephesian goddess Diana, which still remain, we find that she was widely different from Diana the huntress. She is represented in some statues all covered over with breasts, from the shoulders down to the feet; in others she is thus represented, from the breast to the bottom of the abdomen, the thighs and legs being covered with the heads of different animals. From this it is evident that, under this name and form, nature, the nourisher and supporter of all things, was worshipped: the sun and moon, being grand agents, in all natural productions, were properly introduced as her attributes or symbols. Because she was the representative of universal nature, she was called, in opposition to Diana the huntress and goddess of chastity, the Great goddess Diana; not only worshipped in Asia, but throughout the whole world; both the Greeks and the Romans unanimously conjoining in her worship. Several statues of this Ephesian Diana still remain; and some beautiful ones are represented by Montfaucon, in his Antig. Expliq. vol. i. book iii. cap. 15, plates 46, 47, 48. From this father of antiquaries, much information on this subject may be derived. He observes that the original statue of Diana of Ephesus, which was in that noble temple, esteemed one of the wonders of the world, was made of ivory, as Pliny says; but Vitruvius says it was made of cedar; and others, of the wood of the vine. The images of this goddess are divided into several bands, or compartments; so that they appear swathed from the breasts to the feet. On the head is generally represented a large tower, two stories high. A kind of festoon of flowers and fruit descends from her shoulders; in the void places of the festoon a crab is often represented, and sometimes crowned by two genii or victories. The arms are generally extended, or stretched a little out from the sides; and on each one or two lions. Below the festoon, between the two first bands, there are a great number of paps: hence she has been styled by some of the ancients, Multimammia, and πολυμαϚος, the goddess with the multitude of paps: on one figure I count nineteen. Between the second and third bands, birds are represented; between the third and fourth, a human head with tritons; between the fourth and fifth, heads of oxen. Most of the images of this goddess are represented as swathed nearly to the ancles, about which the folds of her robe appear. Though there is a general resemblance in all the images of the Ephesian Diana, yet some have more figures or symbols, some less: these symbols are generally paps, human figures, oxen, lions, stags, griffins, sphinxes, reptiles, bees, branches of trees, and roses. That nature is intended by this goddess is evident from the inscription on two of those represented by Montfaucon: παναιολος φυσις παντων μητηρ, Nature, full of varied creatures, and mother of all things. It is evident that this Diana was a composition of several deities: her crown of turrets belongs to Cybele, the mother of the gods; the lions were sacred to her also; the fruits and oxen are symbols of Ceres; the griffins were sacred to Apollo; and the deer or stags to Diana. The crab being placed within the festoon of flowers evidently refers to the northern tropic Cancer; and the crab being crowned in that quarter may refer to the sun having accomplished his course, and begun to return with an increase of light, heat, etc: The paps, or breasts, as has already been observed, show her to be the nurse of all things; and the different animals and vegetables represented on those images point out nature as the supporter of the animal and vegetable world: the moon and tritons show her influence on the sea; and the sun her influence on the earth. All these things considered, it is no wonder that this goddess was called at Ephesus the Great Diana, and that she was worshipped, not only in that city, but in all the world. In the worship of this deity, and in the construction of her images, the heathens seem to have consulted common sense and reason in rather an unusual manner. But we must observe, also, that among the Greeks and Romans they had two classes of deities: the Dii Majores, and the Dii Minores: the great gods, and the minor gods. The latter were innumerable; but the former; among whom was Diana, were only twelve - Jupiter, Neptune, Apollo, Mars, Mercury, and Vulcan; Juno, Vesta, Ceres, Diana, Venus, and Minerva. These twelve were adored through the whole Gentile world, under a variety of names. Verse 29 The whole city was filled with confusion - Thus we find the peace of the whole city was disturbed, not by an apostle preaching the Gospel of Christ, but by one interested, unprincipled knave, who did not even plead conscience for what he was doing; but that it was by this craft he and his fellows got their wealth, and he was afraid to lose it. Rushed - into the theater - The theatres, being very spacious and convenient places, were often used for popular assemblies and public deliberation, especially in matters which regarded the safety of the state. There are several proofs of this in ancient authors. So Tacitus, Hist. ii. 80, speaking concerning Vespasian, says: Antiochensium theatrum ingressus, ubi illis consultare mos est, concurrentes et in adulationem effusos alloquitur. "Having entered into the theater of the Antiochians, where it was the custom to hold consultations, the people running together, and being profuse in flattery, he addressed them." Frontinus, in Stratagem lib. iii. cap. 2, speaking of a public meeting at the theater at Agrigentum, observes, ubi ex more Graecorum locus consultationi praebebatur; which, according to the custom of the Greeks, is the place for public deliberation. See several examples in Kypke. Verse 31 Certain of the chief of Asia - Τινες των Ασιαρχων; Some of the Asiarchs. The Asiarchs were those to whom the care and regulation of the public games were intrusted: they were a sort of high priests, and were always persons of considerable riches and influence. These could not have been Christians; but they were what the sacred text states them to have been, αυτῳ φιλοι, his friends; and foreseeing that Paul would be exposed to great danger if he went into the theater, amidst such a tumultuous assembly, they sent a message to him, entreating him not to go into danger so apparent. Query: Did he not go, and fight with these wild beasts at Ephesus? 1Cor 15:32 . Verse 32 Some - cried one thing, and some another - This is an admirable description of a tumultuous mob, gathered together without law or reason; getting their passions inflamed, and looking for an opportunity to commit outrages, without why or wherefore - principle or object. For the assembly was confused - Ἡ εκκλησια; The same word which we translate church; and thus we find that it signifies any assembly, good or bad, lawful, or unlawful; and that only the circumstances of the case can determine the precise nature of the assembly to which this word is applied. Verse 33 They drew Alexander out of the multitude, the Jews putting him forward - From this and the following verses it is pretty evident that this Alexander was brought forward on this occasion by the Jews, that he might make an oration to the multitude, in order to exculpate the Jews, who were often by the heathens confounded with the Christians; and cast the whole blame of the uproar upon Paul and his party. And he was probably chosen because he was an able speaker; and when he beckoned with his hand; to gain an audience, the Greeks, knowing that he was a Jew, and consequently as much opposed to the worship of Diana as Paul was, would not hear him; and therefore, to drown his apology, τῳ δημω, for the people, viz. the Jews, they vociferated for the space of two hours, Great is Diana of the Ephesians! There does not seem any just ground from the text to suppose that this Alexander was a Christian; or that he was about to make an apology for the Christians: it is generally believed that he is the same with Alexander the coppersmith, of whom St. Paul speaks, 2Tim 4:14 , and whom, with Philetus, he was obliged to excommunicate, 1Tim 1:20 . By the Jews putting him forward, we are to understand their earnestness to get him to undertake their defense, and criminate, as much as possible, St. Paul and his companions, and the Christian cause in general; which he would no doubt have done, without vindicating the worship of Diana, which, as a Jew, he would not dare to attempt. Verse 35 When the town-clerk - Ὁγραμματευς, Literally, the scribe. The Syriac has reisha damedinato, the chief or prince of the city. The later Syriac has, the scribe of the city. Some think that the word recorder would do better here than town-clerk; and indeed it is evident that a magistrate of considerable authority and influence is intended - the mayor or sovereign of the city. Ye men of Ephesus - The speech of this man may be thus analyzed: 1. He states that there was no need of a public declaration that the Ephesians were worshippers of Diana; this every person knew, and nobody attempted to contest it, Act 19:35 , Act 19:36 . 2. That the persons accused were not guilty of any public offense, nor of any breach of the laws of the city, Act 19:37 . 3. That, if they were, this was not a legal method of prosecuting them, Act 19:38 , Act 19:39 . 4. That they themselves, by this tumultuous meeting, had exposed themselves to the censure of the law, and were in danger of being called into question for it, Act 19:40 . See Dodd. Is a worshipper of the great goddess Diana - The word νεωκορος, neocoros, which we translate worshipper, signified at first, among the ancient Greeks, no more than sweeper of the temple, and answered nearly to our sexton: in process of time, the care of the temple was intrusted to this person: at length the neocori became persons of great consequence, and were those who offered sacrifices for the life of the emperor. Whole cities took this appellation, as appears on many ancient coins and medals; and Ephesus is supposed to have been the first that assumed this title. At this time, it was commonly known as belonging to this city. "What man is there that knoweth not that the city of the Ephesians is the Neocoros of the great goddess Diana?" As if he had said: "The whole city is devoted to her worship: it is reputed an honor to our highest characters even to sweep her temple, and open and shut her doors. Besides, we offer to her the highest sacrifices; and are intrusted with the religious service that pertains to the emperor's safety." Of the image which fell down from Jupiter? - The original image of the Ephesian Diana (see on Act 19:27 (note)) was supposed to have descended from heaven; which intimates that it was so old that no person knew either its maker or the time in which it was formed, and it was the interest of the priests to persuade the people that this image had been sent to them as a present from Jupiter himself. Several images and sacred things were supposed, among the heathens, to be presents immediately from heaven. Euripides states the image of Diana of Tauri to be of this kind; and calls it διοπετες αγαλμα, the image fallen from Jupiter. Numa pretended that the ancilia, or sacred shields, had come from heaven. In imitation of these, many of the Italian papists believe that the shrine of our lady of Loretto was also a Divine gift to their country. St. Isidore, of Damietta, says that the heathen, in order to induce the people to believe that such images came from heaven, either banished or slew the artists that had formed them, that there might be no evidence of the time in which, or the persons by whom, they were made: this point secured, it was easy to persuade the credulous multitude that they had been sent from heaven. The story of the Palladium, on which the safety of Troy was said to depend, is well known. It was an image of Minerva, and also supposed to have descended from Jupiter. Verse 37 These men - are neither robbers of churches - Ἱρεσυλους; Spoilers of sacred places. As his design evidently was to appease and conciliate the people, he fixed first on a most incontrovertible fact: These men have not spoiled your temples; nor is there any evidence that they have even blasphemed your goddess. The apostles acted as prudent men should: they endeavored to enlighten the minds of the multitude, that the absurdity of their gross errors might be the more apparent; for, when they should know the truth, it was likely that they would at once abandon such gross falsehood. Verse 38 If Demetrius - have a matter against any man - If it be any breach of law, in reference to Demetrius and the artists, the law is open, αγοραιοι αγονται; these are the terms of law, public courts, times of sessions or assize; or, rather, the judges are mow sitting: so the words may be understood. And there are deputies, ανθυπατοι, proconsuls, appointed to guard the peace of the state, and to support every honest man in his right: let them implead one another; let the one party bring forward his action of assault or trespass, and the other put in his defense: the laws are equal and impartial, and justice will be done to him who is wronged. Verse 39 But if ye inquire any thing concerning other matters - In which the safety of the state, or the national worship, is concerned, know that such a matter is not the business of the mob; it must be heard and determined in a lawful assembly, εν τη εννομῳ εκκλησιᾳ, one legally constituted, and properly authorized to hear and determine on the subject. Verse 40 For we are in danger, etc. - Popular commotions were always dreaded by the Roman government; and so they should by all governments; for, when might has nothing to direct its operations but passion, how destructive must these operations be! One of the Roman laws made all such commotions of the people capital offenses against those who raised them. Qui caetum et concursus fecerit, capite puniatur: "He who raises a mob shall forfeit his life." If such a law existed at Ephesus - and it probably did, from this reference to it in the words of the town-clerk or recorder - then Demetrius must feel himself in great personal danger; and that his own life lay now at the mercy of those whom he had accused, concerning whom he had raised such an outcry, and against whom nothing disorderly could be proved. Verse 41 He dismissed the assembly - Την εκκλησιαν. Another proof that the word εκκλησια, which we generally translate church, signifies an assembly of any kind, good or bad, legal or illegal. 1. How forcible are right words! From the conduct of this prudent, sensible man, we may learn how much influence persons of this character may have, even over the unbridled multitude. But, where the civil power associates itself with the lawless might of the many, There must be confusion and every evil work. What a blessing to the community is the civil law! Were it not for this, the unthinking multitude would destroy others, and at last destroy themselves. Law and justice are from God; and the civil power, by which they are supported and administered, should be respected by all who regard the safety of their persons or property. 2. Though the ministry of St. Paul was greatly blessed at Ephesus, and his preaching appears to have been very popular, yet this sunshine was soon darkened: peace with the world cannot last long; the way of the Lord will always be opposed by those who love their own ways. 3. How few would make an outward profession of religion, were there no gain connected with it! And yet, as one justly observes, religion is rendered gainful only by some external part of it. For this very reason, the external part of religion is always on the increase, and none can find fault with it without raising storms and tempests; while the internal part wastes and decays, no man laying it to heart. Demetrius and his fellows would have made no stir for their worship, had not the apostle's preaching tended to discredit that by which they got their wealth. Most of the outcries that have been made against all revivals of religion - revivals by which the Church has been called back to its primitive principles and purity, have arisen out of self-interest. The cry of, the Church is in danger, has been echoed only by those who found their secular interest at stake; and knew that reformation must unmask them and show that the slothful and wicked servants could no longer be permitted to live on the revenues of that Church which they disgraced by their lives, and corrupted by their false doctrines. He that eats the Church's bread should do the Church's world: and he that will not work should not be permitted to eat. Introduction Paul retires to Macedonia, Act 20:1 . He goes into Greece, where he tarries three months and, purposing to sail to Syria, he returns through Macedonia, Act 20:2 , Act 20:3 . Several persons accompany him into Asia, and then go before and tarry for him at Troas, Act 20:4 , Act 20:5 . Paul and Luke sail from Philippi, and in five days reach Troas, where they meet their brethren from Asia, and abide there seven days, Act 20:6 . On the first day of the week, the disciples coming together to break bread, Paul preaching to them, and continuing his speech till midnight, a young man of the name of Eutychus, being in a deep sleep, fell from the third loft and was killed, Act 20:7-9 . Paul restores him to life, resumes his discourse, and continuing it till daybreak, then departs, Act 20:10-12 . Luke and his companions come to Assos, whither Paul comes by land, Act 20:13 . He embarks with them at Assos, comes to Mitylene, Act 20:14 . Sails thence, and passes by Chios, arrives at Samos, tarries at Trogyllium, and comes to Miletus, Act 20:15 . Purposing to get as soon as possible to Jerusalem, he sends from Miletus, and calls the elders of the Church of Ephesus, to whom he preaches a most directing sermon, gives them the most solemn exhortations, kneels down and prays with them, takes a very affecting leave of them, and sets sail for Caesarea, in order to go to Jerusalem, vv. 16-38. Verse 1 After the uproar was ceased - The tumult excited by Demetrius apparently induced Paul to leave Ephesus sooner than he had intended. He had written to the Corinthians that he should leave that place after pentecost, 1Cor 16:8 ; but it is very probable that he left it sooner. Verse 2 He came into Greece - Εις την Ἑλλαδα, Into Hellas, Greece properly so called, the regions between Thessaly and Propontis, and the country of Achaia. He did not, however, go there immediately: he passed through Macedonia, Act 20:1 , in which he informs us, 2Cor 7:5-7 , that he suffered much, both from believers and infidels; but was greatly comforted by the arrival of Titus, who gave him a very flattering account of the prosperous state of the Church at Corinth. A short time after this, being still in Macedonia, he sent Titus back to Corinth, 2Cor 8:16 , 2Cor 8:17 , and sent by him the second epistle which he wrote to that Church, as Theodoret and others suppose. Some time after, he visited Corinth himself, according to his promise, 1Cor 16:5 . This was his third voyage to that city, 2Cor 12:14 ; 2Cor 13:1 . What he did there at this time cannot be distinctly known; but, according to St. Augustin, he ordered every thing relative to the holy eucharist, and the proper manner in which it was to be received. See Calmet. Verse 3 Abode three months - Partly, as we may suppose, at Corinth, at Athens, and in Achaia; from which place he is supposed to have sent his epistle to the Romans, because he continued longer here than at any other place, and mentions several of the Corinthians in his salutations to the believers of Rome. When the Jesus laid wait for him - Paul had determined to go by sea to Syria, and from thence to Jerusalem. This was the first object of his journey; and this was the readiest road he could take; but, hearing that the Jews had laid wait for him, probably to attack his ship on the voyage, seize his person, sell him for a slave, and take the money which he was carrying to the poor saints at Jerusalem, he resolved to go as much of the journey as he conveniently could, by land. Therefore, he returned through Macedonia, and from thence to Troas, where he embarked to sail for Syria, on his way to Jerusalem. The whole of his journey is detailed in this and the following chapter. See also the map. Verse 4 And there accompanied him - Rather, says Bishop Pearce, there followed him as far as to Asia; for they were not in his company till he set sail from Philippi, and came to them at Troas, in Asia, whither they had gone before, and where they tarried for him, Act 20:5 . Into Asia - Αχρι της Ασιας; These words are wanting in two MSS., Erpen, the Ethiopic, Coptic, and Vulgate. Some think that they embarrass this place; for how these could accompany him into Asia, and go before him, and tarry for him at Troas, Act 20:6 , is not so very clear; unless we suppose, what I have glanced at in the table of contents, that they came with him to Asia, but, he tarrying a short time, they proceeded on their journey, and stopped for him at Troas, where he shortly after rejoined them. Mr. Wakefield gets rid of the difficulty by reading the verse thus: Now Sopater of Berea accompanied him; but Aristarchus and Secundus of Thessalonica, Gaius of Derbe, Timothy of Lystra, and Tychicus and Trophimus of Asia, went before, and tarried for us at Troas. Sopater of Berea - Sopater seems to be the same as Sosipater, whom St. Paul mentions as his kinsman, Rom 16:21 . ADE, more than twenty others, with the Coptic, Armenian, later Syriac in the margin, Vulgate, Itala, Theophylact, Origen, and Bede, add Πυρῥου, Sopater the Son of Pyrrhus. Griesbach has received this into his text. Aristarchus of Thessalonica - This person occurs in Act 19:29 , and is mentioned there as a Macedonian. He attended Paul in his journey to Rome, Act 27:2 , and was his fellow laborer, Plm 1:24 , and his fellow prisoner, Col 4:10 , Col 4:11 . Secundus is mentioned nowhere but in this place. Gaius of Derbe - This is supposed to be the same who is mentioned Act 19:26 , and who is there called a man of Macedonia, of which some suppose he was a native, but descended from a family that came from Derbe; but as Gaius, or Caius, was a very common name, these might have been two distinct persons. One of this name was baptized by St. Paul at Corinth, 1Cor 1:14 , and entertained him as his host while he abode there, Rom 16:23 , and was probably the same to whom St. John directs his third epistle. And Timotheus - Of Lystra, is added by the Syriac. This was the same person of whom mention is made, Act 16:1 , and to whom St. Paul wrote the two epistles which are still extant; and who was a native of Lystra, as we learn from the above place. It was on this evidence, probably that the ancient Syriac translator added, of Lystra, to the text. This reading is not supported by any MSS. Tychicus - of Asia - This person was high in the confidence of St. Paul. He styles him a beloved brother, and faithful minister in the Lord, whom he sent to the Ephesians, that he might know their affairs, and comfort their hearts, Eph 6:21 , Eph 6:22 . He sent him for the same purpose, and with the same commendations, to the Colossians, Col 4:7 , Col 4:8 . Paul seems also to have designed him to superintend the Church at Crete in the absence of Titus; see Tit 3:12 . He seems to have been the most intimate and confidential friend that Paul had. Trophimus - Was an Ephesian; and both he and Tychicus are called Εφεσιοι, Ephesians, instead of Ασιανοι, Asiatics, in the Codex Bezae, both Greek and Latin, and in the Sahidic. He accompanied Paul from Ephesus into Greece, as we see here; and from thence to Jerusalem, Act 21:29 . He had, no doubt, traveled with him on other journeys, for we find, by 2Tim 4:20 , that he was obliged to leave him sick at Miletus, being then, as it is likely, on his return to his own kindred at Ephesus. Verse 5 Tarried for us at Troas - See the preceding verse. Troas was a small town in Phrygia Minor, in the province called the Troad: see Act 16:8 . Verse 6 Days of unleavened bread - The seven days of the passover, in which they ate unleavened bread. See the account of this festival in the notes on Exodus 12:1-51 (note). It is evident, from the manner in which St. Luke writes here, that he had not been with St. Paul since the time he accompanied him to Philippi, Act 16:10-12 ; but he now embarks at Philippi with the apostle, and accompanies him to Troas, and continues with him through the rest of his journey. To Troas in five days - So long they were making this voyage from Philippi, being obliged to keep always by the coast, and in sight of the land; for the magnetic needle was not yet known. See the situation of these places upon the map. Verse 7 Upon the first day of the week - What was called κυριακη, the Lord's day, the Christian Sabbath, in which they commemorated the resurrection of our Lord; and which, among all Christians, afterwards took the place of the Jewish Sabbath. To break bread - To break eucaristia, the eucharist, as the Syriac has it; intimating, by this, that they were accustomed to receive the holy sacrament on each Lord's day. It is likely that, besides this, they received a common meal together. Some think the αγαπη, or love feast, is intended. Continued his speech until midnight - At what time he began to preach we cannot tell, but we hear when he concluded. He preached during the whole night, for

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. Acts 18:25. (d) "Apollos" 1Cor 3:5,6 (+) "certain disciples" "Some"

Having passed through - Galatia and Phrygia, which were termed the upper parts of Asia Minor. Certain disciples - Who had been formerly baptized by John the Baptist, and since imperfectly instructed in Christianity.

host came on them; and they spake with tongues, and prophesied. 7 And all the men were about twelve. Ephesus was a city of great note in Asia, famous for a temple built there to Diana, which was one of the wonders of the world: thither Paul came to preach the gospel while Apollos was at Corinth ( v. 1 ); while he was watering there, Paul was planting here, and grudged not that Apollos entered into his labours and was building upon his foundation, but rejoiced in it, and went on in the new work that was cut out for him at Ephesus with the more cheerfulness and satisfaction, because he knew that such an able minister of the New Testament as Apollos was now at Corinth, carrying on the good work there. Though there were those that made him the head of a party against Paul ( 1 Cor. i. 12 ), yet Paul had no jealousy of him, nor any way disliked the affection the people had for him. Paul having gone through the country of Galatia and Phrygia, having passed through the upper coasts, Pontus and Bithynia, that lay north, at length came to Ephesus, where he had left Aquila and Priscilla, and there found them. At his first coming, he met with some disciples there, who professed faith in Christ as the true Messiah, but were as yet in the first and lowest form in the school of Christ, under his usher John the Baptist. They were in number about twelve ( v. 7 ); they were much of the standing that Apollos was of when he came to Ephesus (for he knew only the baptism of John, ch. xviii. 25 ), but they had not opportunity of being acquainted with Aquila and Priscilla, or had not been so long in Ephesus or were not so willing to receive instruction as Apollos was, otherwise they might have had the way of God expounded to them more perfectly, as Apollos had. Observe here, I. How Paul catechised them. He was told, probably by Aquila and Priscilla, that they were believers, that they did own Christ, and had given up their names to him; now Paul hereupon takes them under examination. 1. They did believe in the Son of God; but Paul enquires whether they had received the Holy Ghost, —whether they believed in the spirit, whose operations on the minds of men, for conviction, conversion, and comfort, were revealed some time after the doctrine of Jesus being the Christ,—whether they had been acquainted with, and had admitted, this revelation? This was not all; extraordinary gifts of the Holy Ghost were conferred upon the apostles and other disciples presently after Christ's ascension, which was frequently repeated upon occasion; had they participated in these gifts? " Have you received the Holy Ghost since you believed? Have you had that seal of the truth of Christ's doctrine in yourselves?" We are not now to expect any such extraordinary gifts as they had then. The canon of the New Testament being long since completed and ratified, we depend upon that as the most sure word of prophecy. But there are graces of the Spirit given to all believers, which are as earnests to them, 2 Cor. i. 22 ; v. 5 ; Eph. i. 13, 14 . Now it concerns us all who profess the Christian faith seriously to enquire whether we have received the Holy Ghost or not. The Holy Ghost is promised to all believers, to all petitioners ( Luke xi. 13 ); but many are deceived in this matter, thinking they have received the Holy Ghost when really they have not. As there are pretenders to the gifts of the Holy Ghost, so there are to his graces and comforts; we should therefore strictly examine ourselves, Have we received the Holy Ghost since we believed? The tree will be known by its fruits. Do we bring forth the fruits of the Spirit? Are we led by the Spirit? Do we walk in the Spirit? Are we under the government of the Spirit? 2. They owned their ignorance in this matter: " Whether there be a Holy Ghost is more than we know. That there is a promise of the Holy Ghost we know from the scriptures of the Old Testament, and that this promise will be fulfilled in its season we doubt not; but so much have we been out of the way of intelligence in this matter that we have not so much as heard whether the Holy Ghost be indeed yet given as a spirit of prophecy." They knew (as Dr. Lightfoot observes) that, according to the tradition of their nation, after the death of Ezra, Haggai, Zechariah, and Malachi, the Holy Ghost departed from Israel, and went up; and they professed that they had never heard of his return. They spoke as if they expected it, and wondered they did not hear of it, and were ready to welcome the notice of it. The gospel light, like that of the morning, shone more and more, gradually; not only clearer and clearer, in the discovery of truths not before heard of, but further and further, in the discovery of them to persons that had not before heard of them. 3. Paul enquired how they came to be baptized, if they knew nothing of the Holy Ghost; for, if they were baptized by any of Christ's ministers, they were instructed concerning the Holy Ghost, and were baptized in his name. "Know you not that Jesus being glorified, consequently the Holy Ghost is given? unto what then were you baptized? This is strange and unaccountable. What! baptized, and yet know nothing of the Holy Ghost? Surely your baptism was a nullity, if you know nothing of the Holy Ghost; for it is the receiving of the Holy Ghost that is signified and sealed by that washing of regeneration. Ignorance of the Holy Ghost is as inconsistent with a sincere profession of Christianity as ignorance of Christ is." Applying it to ourselves, it intimates that those are baptized to no purpose, and have received the grace of God therein in vain, that do not receive and submit to the Holy Ghost. It is also an enquiry we should often make, not only to whose honour we were born, but into whose service we were baptized, that we may study to answer the ends both of our birth and of our baptism. Let us often consider unto what we were baptized, that we may live up to our baptism. 4. They own that they were baptized unto John's baptism — eis to Ioannou baptisma that is, as I take it, they were baptized in the name of John, not by John himself (he was far enough from any such thought), but by some weak, well-meaning disciple of his, that ignorantly kept up his name as the head of a party, retaining the spirit and notion of those disciples of his that were jealous of the growth of Christ's interest, and complained to him of it, John iii. 26 . Some one or more of these, that found themselves much edified by John's baptism of repentance for the remission of sins, not thinking that the kingdom of heaven, which he spoke of as at hand, was so very near as it proved, ran away with that notion, rested in what they had, and thought they could not do better than to persuade others to do so too; and so, ignorantly, in a blind zeal for John's doctrine, they baptized here and there one in John's name, or, as it is here expressed, unto John's baptism, looking no further themselves, nor directing those that they baptized any further. 5. Paul explains to them the true intent and meaning of John's baptism, as principally referring to Jesus Christ, and so rectifies the mistake of those who had baptized them into the baptism of John, and had not directed them to look any further, but to rest in that. Those that have been left in ignorance, or led into error, by any infelicities of their education, should not therefore be despised nor rejected by those who are more knowing and orthodox, but should be compassionately instructed, and better taught, as these disciples were by Paul. (1.) He owns that John's baptism was a very good thing, as far as it went: John verily baptized with the baptism of repentance. By this baptism he required people to be sorry for their sins, and to confess them and turn from them; and to bring any to this is a great point gained. But, (2.) He shows them that John's baptism had a further reference, and he never designed that those he baptized should rest there, but told them that they should believe on him who should come after him, that is, on Christ Jesus,—that his baptism of repentance was designed only to prepare the way of the Lord, and to dispose them to receive and entertain Christ, whom he left them big with expectations of; nay, whom he directed them to: Behold the Lamb of God. "John was a great and good man; but he was only the harbinger,—Christ is the Prince. His baptism was the porch which you were to pass through, not the house you were to rest in; and therefore it was all wrong for you to be baptized into the baptism of John." 6. When they were thus shown the error they were led into, they thankfully accepted the discovery, and were baptized in the name of the Lord Jesus, v. 5 . As for Apollos, of whom it was said ( ch. xviii. 25 ) that he knew the baptism of John —that he rightly understood the meaning of it when he was baptized with it, though he knew that only —yet, when he understood the way of God more perfectly, he was no again baptized, any more than Christ's first disciples that had been baptized with John's baptism and knew it referred to the Messiah at the door (and, with an eye to this, submitted to it), were baptized again. But to these disciples, who received it only with an eye to John and looked no further, as if he were their saviour, it was such a fundamental error as was as fatal to it as it would have been for any to be baptized in the name of Paul ( 1 Cor. i. 13 ); and therefore, when they came to understand things better, they desired to be baptized in the name of the Lord Jesus, and were so: not by Paul himself, as we have reason to think, but by some of those who attended him. It does not therefore follow hence that there was not an agreement between John's baptism and Christ's, or that they were not for substance the same; much less does it follow that those who have been once baptized in the name of the Father, Son, and Holy Ghost (which is the appointed form of Christ's baptism), may be again baptized in the same name; for those that were baptized in the name of the Lord Jesus had never been so baptized before. II. How Paul conferred the extraordinary gifts of the Holy Ghost upon them, v. 6 . 1. Paul solemnly prayed to God to give them those gifts, signified by his laying his hands on them, which was a gesture used in blessing by the patriarchs, especially in conveying the great trust of the promise, as Gen. xlviii. 14 . The Spirit being the great promise of the New Testament, the apostles conveyed it by the imposition of hands: "The Lord bless thee with that blessing, that blessing of blessings," Isa. xliv. 3 . 2. God granted the thing he prayed for: The Holy Ghost came upon them in a surprising overpowering manner, and they spoke with tongues and prophesied, as the apostles did and the first Gentile converts, ch. x. 44 . This was intended to introduce the gospel at Ephesus, and to awaken in the minds of men an expectation of some great things from it; and some think that it was further designed to qualify these twelve men for the work of the ministry, and that these twelve were the elders of Ephesus, to whom Paul committed the care and government of that church. They had the Spirit of prophesy, that they might understand the mysteries of the kingdom of God themselves, and the gift of tongues, that they might preach them to every nation and language. Oh, what a wonderful change was here made on a sudden in these men! those that but just now had not so much as heard that there was any Holy Ghost are now themselves filled with the Holy Ghost; for the Spirit, like the wind, blows where and when he listeth. Paul at Ephesus. 8 And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God. 9 But when divers were hardened, and believed not, but spake evil of that way before the multitude, he departed from them, and separated the disciples, disputing daily in the school of one Tyrannus. 10 And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks. 11 And God wrought special miracles by the hands of Paul: 12 So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them. Paul is here very busy at Ephesus to do good.

Have ye received the Holy Ghost? - The extraordinary gifts of the Spirit, as well as his sanctifying graces? We have not so much as heard - Whether there be any such gifts.

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 1Cor 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, 1Sam 3:7 (&) "Holy Ghost" 'Spirit given '

Into what were ye baptized - Into what dispensation? To the sealing of what doctrine? Into John's baptism - We were baptized by John and believe what he taught.

Unto what. Unto what faith, or doctrine. What did you profess to believe when you were baptized. Unto John's baptism. Acts 18:25. (|) "Unto" "Into" (f) "John's Baptism" Acts 18:25

John baptized - That is, the whole baptism and preaching of John pointed at Christ. After this John is mentioned no more in the New Testament. Here he gives way to Christ altogether.

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. Mt 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, Jn 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" Mt 3:11 (&) "verily" "indeed" (h) "repentance" Jn 1:15,27,30

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. Acts 2:38. (|) "Unto" "into" (i) "name of the Lord Jesus" 1Cor 1:13

And hearing this, they were baptized - By some other. Paul only laid his hands upon them. They were baptized - They were baptized twice; but not with the same baptism. John did not administer that baptism which Christ afterward commanded, that is, in the name of the Father, Son, and Holy Ghost.

And when Paul had laid his hands, etc. Acts 2:17; Acts 11:27 (k) "laid his hands" Acts 8:17 (++) "Holy Ghost" "Spirit" (l) "them" Acts 2:4, 10:46 (m) "prophesied" 1Cor 14:1

And all the men. The whole number.

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

I. He begins, as usual, in the Jews' synagogue, and makes the first offer of the gospel to them, that he might gather in the lost sheep of the house of Israel, who were now scattered upon the mountains. Observe, 1. Where he preached to them: in their synagogue ( v. 8 ), as Christ used to do. He went and joined them in their synagogue-worship, to take off their prejudices against him, and to ingratiate himself with them, while there was any hope of winning upon them. Thus he would bear his testimony to public worship on sabbath days. Where there were no Christian assemblies yet formed, he frequented the Jewish assemblies, while the Jews were not as yet wholly cast off. Paul went into the synagogue, because there he had them together, and had them, it might be hoped, in a good frame. 2. What he preached to them: The things concerning the kingdom of God among men, the great things which concerned God's dominion over all men and favour to them, and men's subjection to God and happiness in God. He showed them their obligations to God and interest in him, as the Creator, by which the kingdom of God was set up,—the violation of those obligations, and the forfeiture of that interest, by sin, by which the kingdom of God was pulled down,—and the renewing of those obligations and the restoration of man to that interest again, by the Redeemer, whereby the kingdom of God was again set up. Or, more particularly, the things concerning the kingdom of the Messiah, which the Jews were in expectation of, and promised themselves great matters from; he opened the scriptures which spoke concerning this, gave them a right notion of this kingdom, and showeth them their mistakes about it. 3. How he preached to them. (1.) He preached argumentatively: he disputed; gave reasons, scripture-reasons, for what he preached, and answered objections, for the convincing of men's judgments and consciences, that they might not only believe, but might see cause to believe. He preached dialegomenos — dialogue-wise; he put questions to them and received their answers, gave them leave to put questions to him and answered them. (2.) He preached affectionately: he persuaded; he used not only logical arguments, to enforce what he said upon their understandings, but rhetorical motives, to impress what he said upon their affections, showing them that the things he preached concerning the kingdom of God were things concerning themselves, which they were nearly concerned in, and therefore ought to concern themselves about, 2 Cor. v. 11 , We persuade men. Paul was a moving preacher, and was a master of the art of persuasion. (3.) He preached undauntedly, and with a holy resolution: he spoke boldly, as one that had not the least doubt of the things he spoke of, nor the least distrust of him he spoke from, nor the least dread of those he spoke to. 4. How long he preached to them: For the space of three months, which was a competent time allowed them to consider of it; in that time among them that belonged to the election of grace were called in, and the rest were left inexcusable. Thus long Paul preached the gospel with much contention ( 1 Thess. ii. 2 ), yet he did not fail, nor was discouraged. 5. What success his preaching had among them. (1.) There were some that were persuaded to believe in Christ; some think this is intimated in the word persuading —he prevailed with them. But, (2.) Many continued in their infidelity, and were confirmed in their prejudices against Christianity. When Paul called on them before, and preached only some general things to them, they courted his stay among them ( ch. xviii. 20 ); but now that he settled among them, and his word came more closely to their consciences, they were soon weary of him. [1.] They had an invincible aversion to the gospel of Christ themselves: they were hardened, and believed not; they were resolved they would not believe, though the truth shone in their faces with ever such a convincing light and evidence. Therefore they believed not, because they were hardened. [2.] They did their utmost to raise and keep up in others an aversion to the gospel; they not only entered not into the kingdom of God themselves, but neither did they suffer those that were entering to go in; for they spoke evil of that way before the multitude, to prejudice them against it. Though they could not show any manner of evil in it, yet they said all manner of evil concerning it. These sinners, like the angels that sinned, became Satans, adversaries and devils, false accusers. II. When he had carried the matter as far as it would go in the synagogue of the Jews, and found that their opposition grew more obstinate, he left the synagogue, because he could not safely, or rather because he could not comfortably and successfully, continue in communion with them. Though their worship was such as he could join in, and they had not silenced him, nor forbidden him to preach among them, yet they drove him from them by their railing at those things which he spoke concerning the kingdom of God: they hated to be reformed, hated to be instructed, and therefore he departed from them. Here we are sure there was a separation and no schism; for there was a just cause for it and a clear call to it. Now observe, 1. When Paul departed from the Jews he took the disciples with him, and separated them, to save them from that untoward generation (according to the charge Peter gave to his new converts, ch. ii. 40 ); lest they should be infected with the poisonous tongues of those blasphemers, he separated those who believed, to be the foundation of a Christian church, now that they were a competent number to be incorporated, that others might attend with them upon the preaching of the gospel, and might, upon their believing, be added to them. When Paul departed there needed no more to separate the disciples; let him go where he will, they will follow him. 2. When Paul separated from the synagogue he set up a meeting of his own, he disputed daily in the school of one Tyrannus. He left the synagogue of the Jews, that he might go on with the more freedom in his work; still he disputed for Christ and Christianity, and was ready to answer all opponents whatsoever in defence of them; and he had by this separation a double advantage. (1.) That now his opportunities were more frequent. In the synagogue he could only preach every sabbath day ( ch. xiii. 42 ), but now he disputed daily, he set up a lecture every day, and thus redeemed time: those whose business would not permit them to come one day might come another day; and those were welcome who watched daily at these gates of wisdom, and waited daily at the posts of her doors. (2.) That now they were more open. To the synagogue of the Jews none might come, nor could come, but Jews or proselytes; Gentiles were excluded; but, when he set up a meeting in the school of Tyrannus, both Jews and Greeks attended his ministry, v. 10 . Thus, as he describes this gate of opportunity at Ephesus ( 1 Cor. xvi. 8, 9 ), a wide door and an effectual was opened to him, though there were many adversaries. Some think this school of Tyrannus was a divinity-school of the Jews, and such a one they commonly had in their great cities besides their synagogue; they called it Bethmidrash, the house of enquiry, or of repetition; and they went to that on the sabbath day, after they had been in the synagogue. They go from strength to strength, from the house of the sanctuary to the house of doctrine. If this was such a school, it shows that though Paul left the synagogue he left it gradually, and still kept as near it as he could, as he had done, ch. xviii. 7 . But others think it was a philosophy-school of the Gentiles, belonging to one Tyrannus, or a retiring place (for so the word schole sometimes signifies) belonging to a principal man or governor of the city; some convenient place it was, which Paul and the disciples had the use of, either for love or money. 3. Here he continued his labours for two years, read his lectures and disputed daily. These two years commence from the end of the three months which he spent in the synagogue ( v. 8 ); after they were ended, he continued for some time in the country about, preaching; therefore he might justly reckon it in all three years, as he does, ch. xx. 31 . 4. The gospel hereby spread far and near ( v. 10 ): All those that dwelt in Asia heard the word of the Lord Jesus; not only all that dwelt in Ephesus, but all that dwelt in that large province called Asia, of which Ephesus was the head city— Asia the Less it was called. There was great resort to Ephesus from all parts of the country, for law, traffic, religion, and education, which gave Paul an opportunity of sending the report of the gospel to all the towns and villages of that country. They all heard the word of the Lord Jesus. The gospel is Christ's word, it is a word concerning Christ. This they heard, or at least heard of it. Some of all sects, some out of all parts both in city and country, embraced this gospel, and entertained it, and by them it was communicated to others; and so they all heard the word of the Lord Jesus, or might have heard it. Probably Paul sometimes made excursions himself into the country, to preach the gospel, or sent his missionaries or assistants that attended him, and thus the word of the Lord was heard throughout that region. Now those that sat in darkness saw a great light. III. God confirmed Paul's doctrine by miracles, which awakened people's enquiries after it, fixed their affection to it, and engaged their belief of it, v. 11, 12 . I wonder we have not read of any miracle wrought by Paul since the casting of the evil spirit out of the damsel at Philippi; why did he not work miracles at Thessalonica, Berea, and Athens? Or, if he did, why are they not recorded? Was the success of the gospel, without miracles in the kingdom of nature, itself such a miracle in the kingdom of grace, and the divine power which went along with it such a proof of its divine original, that there needed no other? It is certain that at Corinth he wrought many miracles, though Luke has recorded none, for he tells them ( 2 Cor. xii. 12 ) that the signs of his apostleship were among them, in wonders and mighty deeds. But here at Ephesus we have a general account of the proofs of this kind which he gave his divine mission. 1. They were special miracles — Dynameis ou tychousas. God exerted powers that were not according to the common course of nature: Virtutes non vulgares. Things were done which could by no means be ascribed either to chance or second causes. Or, they were not only (as all miracles are) out of the common road, but they were even uncommon miracles, such miracles as had not been wrought by the hands of any other of the apostles. The opposers of the gospel were so prejudiced that any miracles would not serve their turn; therefore God wrought virtutes non quaslibet (so they render it), something above the common road of miracles. 2. It was not Paul that wrought them ( What is Paul, and what is Apollos? ) but it was God that wrought them by the hand of Paul. He was but the instrument, God was the principal agent. 3. He not only cured the sick that were brought to him, or to whom he was brought, but from his body were brought to the sick handkerchiefs or aprons; they got Paul's handkerchiefs, or his aprons, that is, say some, the aprons he wore when he worked at his trade, and the application of them to the sick cured them immediately. Or, they brought the sick people's handkerchiefs, or their girdles, or caps, or head-dresses, and laid them for awhile to Paul's body, and then took them to the sick. The former is more probable. Now was fulfilled that word of Christ to his disciples, Greater works than these shall you do. We read of one that was cured by the touch of Christ's garment when it was upon him, and he perceived that virtue went out of him; but here were people cured by Paul's garments when they were taken from him. Christ gave his apostles power against unclean spirits and against all manner of sickness ( Matt. x. 1 ), and accordingly we find here that those to whom Paul sent relief had it in both those cases: for the diseases departed from them and the evil spirits went out of them, which were both significant of the great design and blessed effect of the gospel, and the healing of spiritual disease, and freeing the souls of men from the power and dominion of Satan. The Disgrace of the Exorcists. 13 Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits the name of the Lord Jesus, saying, We adjure you by Jesus whom Paul preacheth. 14 And there were seven sons of one Sceva, a Jew, and chief of the priests, which did so. 15 And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye? 16 And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded. 17 And this was known to all the Jews and Greeks also dwelling at Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified. 18 And many that believed came, and confessed, and showed their deeds. 19

The way - The Christian way of worshipping God. He departed - Leaving them their synagogue to themselves. Discoursing daily - Not on the Sabbath only, in the school of one Tyrannus - Which we do not find was any otherwise consecrated, than by preaching the Gospel there.

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, Mt 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--διαλεγομενος-- 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" Rom 11:7, Heb 3:13 (b) "evil" 2Ti 1:15 (c) "that way" Acts 19:25 (d) "departed from" 1Timm 6:5 (+) "disputing daily" "discoursing"Verse 10.

All who desired it among the inhabitants of the proconsular Asia, now heard the word: St. Paul had been forbidden to preach it in Asia before, Acts 16:6 . But now the time was come.

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. 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, ουταςτυχουσας. This expression is classic Greek. Thus Longinus says of Moses, that he was no common man. ουχοτυχωνανηρ. (|) "special" "signal" (g) "miracles" Mk 16:20 Verse 12. So that from his body

Special miracles - Wrought in a very uncommon manner.

. 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, Mt 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, Jn 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, Mk 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--σουδαρια--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 Lk 19:20, it denotes the "napkin" in which the talent of the unprofitable servant was concealed; in Jn 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. σιμικινθια. 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. Mt 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 abou

Evil spirits - Who also occasioned many of those diseases, which yet might appear to be purely natural.

t. περιερχομενων. 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. εξορκιστων. 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 ορκος orkos, an oath, and from ορκιζω, 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. Mt 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, Mk 5:7, 1Thes 5:27. It is a form of putting one under oath, 1Kgs 2:43, Gen 24:37, 2Kgs 11:4, Neh 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" Mk 16:20, Lk 9:49 (k) "adjure by Jesus" Josh 6:25 Verse 14. One Sceva. Sceva is a Greek name, but nothing more is known of him.

Exorcists - Several of the Jews about this time pretended to a power of casting out devils, particularly by certain arts or charms, supposed to be derived from Solomon. Undertook to name - Vain undertaking! Satan laughs at all those who attempt to expel him either out of the bodies or the souls of men but by Divine faith. All the light of reason is nothing to the craft or strength of that subtle spirit. His craft cannot be known but by the Spirit of God nor can his strength be conquered but by the power of faith.

Many of them also which used curious arts brought their books together, and burned them before all men: and they counted the price of them, and found it fifty thousand pieces of silver. 20 So mightily grew the word of God and prevailed. The preachers of the gospel were sent forth to carry on a war against Satan, and therein Christ went forth conquering and to conquer. The casting of evil spirits out of those that were possessed was one instance of Christ's victory over Satan; but, to show in how many ways Christ triumphed over that great enemy, we have here in these verses two remarkable instances of the conquest of Satan, not only in those that were violently possessed by him, but in those that were voluntarily devoted to him. I. Here is the confusion of some of Satan's servants, some vagabond Jews, that were exorcists, who made use of Christ's name profanely and wickedly in their diabolical enchantments, but were made to pay dearly for their presumption. Observe, 1. The general character of those who were guilty of this presumption. They were Jews, but vagabond Jews, were of the Jewish nation and religion, but went about from town to town to get money by conjuring. They strolled about to tell people their fortunes, and pretended by spells and charms to cure diseases, and bring people to themselves that were melancholy or distracted. They called themselves exorcists, because in doing their tricks they used forms of adjuration, by such and such commanding names. The superstitious Jews, to put a reputation upon these magic arts, wickedly attributed the invention of them to Solomon. So Josephus ( Antiq. 8. 45-46) says that Solomon composed charms by which diseases were cured, and devils driven out so as never to return; and that these operations continued common among the Jews to his time. And Christ seems to refer to this ( Matt. xii. 27 ), By whom do your children cast them out? 2. A particular account of some at Ephesus that led this course of life and came thither in their travels; they were seven sons of one Sceva, a Jew, and chief of the priests, v. 14 . It is sad to see the house of Jacob thus degenerated, much more the house of Aaron, the family that was in a peculiar manner consecrated to God; it is truly sad to see any of that race in league with Satan. Their father was a chief of the priests, head of one of the twenty-four courses of priests. One would think the temple would find both employment and encouragement enough for the sons of a chief priest, if they had been twice as many. But probably it was a vain, rambling, rakish humour that led them to turn mountebanks, and wander all the world over to cure mad folks. 3. The profaneness they were guilty of: They took upon them to call over evil spirits the name of the Lord Jesus; not as those who had a veneration for Christ and a confidence in his name, as we read of some who cast out devils in Christ's name and yet did not follow with his disciples ( Luke ix. 49 ), whom he would not have to be discouraged; but as those who were willing to try all methods to carry on their wicked trade, and, it should seem, had this design:—If the evil spirits should yield to an adjuration in the name of Jesus by those that did not believe in him, they would say it was no confirmation of his doctrine to those that did; for it was all one whether they believed it or no. If they should not yield to it, they would say the name of Christ was not so powerful as the other names they used, to which the devils had often by collusion yielded. They said, We adjure you by Jesus whom Paul preaches; not, "whom we believe in, or depend upon, or have any authority from," but whom Paul preaches; as if they had said, "We will try what that name will do." The exorcists in the Romish church, who pretend to cast the devil out of melancholy people by spells and charms which they understand not, and which, not having any divine warrant, cannot be used in faith, are the followers of these vagabond Jews. 4. The confusion they were put to in their impious operations. Let them not be deceived, God is not mocked, nor shall the glorious name of Jesus be prostituted to such a vile purpose as this; what communion hath Christ with Belial? (1.) The evil spirit gave them a sharp reply ( v. 15 ): " Jesus I know, and Paul I know; but who are you? I know that Jesus has conquered principalities and powers, and that Paul has authority in his name to cast out devils; but what power have you to command us in his name, or who gave you any such power? What have you to do to declare the power of Jesus, or to take his covenant and commands into your mouths, seeing you hate his instructions?" Ps. l. 16, 17 . This was extorted out of the mouth of the evil spirit by the power of God, to gain honour to the gospel, and to put those to shame that made a bad use of Christ's name. Antichristian powers and factions pretend a mighty zeal for Jesus and Paul, and to have authority from them; but, when the matter comes to be looked into, it is a mere worldly secular interest that is to be thus supported; nay, it is an enmity to true religion: Jesus we know, and Paul we know; but who are you? (2.) The man in whom the evil spirit was gave them a warm reception, fell foul upon them, leaped upon them in the height of his frenzy and rage, overcame them and all their enchantments, prevailed against them, and was every way too hard for them; so that they fled out of the house, not only naked, but wounded; their clothes pulled off their backs, and their heads broken. This is written for a warning to all those who name the name of Christ, but do not depart from iniquity. The same enemy that overcomes them with his temptations will overcome them with his terrors; and their adjuring him in Christ's name to let them alone will be no security to them. If we resist the devil by a true and lively faith in Christ, he will flee from us; but if we think to resist him by the bare using of Christ's name, or any part of his word, as a spell or charm, he will prevail against us. 5. The general notice that was taken of this, and the good impression it made upon many ( v. 17 ): This was known to all the Jews and Greeks also dwelling at Ephesus. It was the common talk of the town; and the effect of it was, (1.) That men were terrified: fear fell on them all. In this instance they saw the malice of the devil whom they served, and the power of Christ whom they opposed; and both were awful considerations. They saw that the name of Christ was not to be trifled with, nor his religion compounded with pagan superstitions. (2.) That God was glorified; the name of the Lord Jesus, by which his faithful servants cast out devils and cured diseases, without any resistance, was the more magnified; for now it appeared to be a name above every name. II. Here is the conversion of others of Satan's servants, with the evidences of their conversion. 1. Those that had been guilty of wicked practices confessed them, v. 18 . Many that had believed and were baptized, but had not then been so particular as they might have been in the confession of their sins, were so terrified with these instances of the magnifying of the name of Jesus Christ that they came to Paul, or some of the other ministers that were with him, and confessed what evil lives they had led, and what a great deal of secret wickedness their own consciences charged them with, which the world knew not of—secret frauds and secret filthiness; they showed their deeds, took shame to themselves and gave glory to God and warning to others. These confessions were not extorted from them, but were voluntary, for the ease of their consciences, upon which the late miracles had struck a terror. Note, Where there is true contrition for sin there will be an ingenuous confession of sin to God in every prayer, and to man whom we have offended when the case requires it. 2. Those that had conversed with wicked books burnt them ( v. 19 ): Many also of those who used curious arts, ta perierga — impertinent things; multa nihil ad se pertinentia satagentes—busy bodies (so the word is used, 2 Thess. iii. 11 ; 1 Tim. v. 13 ), that traded in the study of magic and divination, in books of judicial astrology, casting nativities, telling fortunes, raising and laying spirits, interpreting dreams, predicting future events, and the like, to which some think are to be added plays, romances, love-books, and unchaste and immodest poems—histrionica, amatoria, saltatoria. —Stres. These, having their consciences more awakened than ever to see the evil of those practices in which these books instructed them, brought their books together, and burnt them before all men. Ephesus was notorious for the use of these curious arts; hence spells and charms were called Literæ Ephesiæ. Here people furnished themselves with all those sorts of books, and, probably, had tutors to instruct them in those black arts. It was therefore much for the honour of Christ and his gospel to have such a noble testimony borne against those curious arts, in a place where they were so much in vogue. It is taken for granted that they were convinced of the evil of these curious arts, and resolved to deal in them no longer; but they did not think this enough unless they burnt their books. (1.) Thus they showed a holy indignation at the sins they had been guilty of; as the idolaters, when they were brought to repentance, said to their idols, Get you hence ( Isa. xxx. 22 ), and cast even those of silver and gold to the moles and to the bats, Isa. ii. 20 . They thus took a pious revenge on those things that had been the instruments of sin to them, and proclaimed the force of their convictions of the evil of it, and that those very things were now detectable to them, as much as ever they had been delectable. (2.) Thus they showed their resolution never to return to the use of those arts, and the books which related to them, again. They were so fully convinced of the evil and danger of them that they would not throw the books by, within reach of a recall, upon supposition that it was possible they might change their mind; but, being stedfastly resolved never to make use of them, they burnt them. (3.) Thus they put away a temptation to return to them again. Had they kept the books by them, there was danger lest, when the heat of the present conviction was over, they should have the curiosity to look into them, and so be in danger of liking them and loving them again, and therefore they burnt them. Note, Those that truly repent of sin will keep themselves as far as possible from the occasions of it. (4.) Thus they prevented their doing mischief to others. If Judas had been by he would have said, "Sell them, and give the money to the poor;" or, "Buy Bibles and good books with it." But then who could tell into whose hands these dangerous books might fall, and what mischief might be done by them? it was therefore the safest course to commit them all to the flames. Those that are recovered from sin themselves will do all they can to keep others from falling into it, and will be much more afraid of laying an occasion of sin in the way of others. (5.) Thus they showed a contempt of the wealth of this world; for the price of the books was cast up, probably by those that persuaded them not to burn them, and it was found to be fifty thousand pieces of silver, which some compute to be fifteen hundred pounds of our money. It is probable that the books were scarce, perhaps prohibited, and therefore dear. Probably they had cost them so much; yet, being the devil's books, though they had been so foolish as to buy them, they did not think this would justify them in being so wicked as to sell them again. (6.) Thus they publicly testified their joy for their conversion from these wicked practices, as Matthew did by the great feast he made when Christ had called him from the receipt of custom. These converts joined together in making this bonfire, and made it before all men. They might have burnt the books privately, every one in his own house, but they chose to do it together, by consent, and to do it at the high cross (as we say), that Christ and his grace in them might be the more magnified, and all about them the more edified. III. Here is a general account of the progress and success of the gospel in and about Ephesus ( v. 20 ): So mightily grew the word of God, and prevailed. It is a blessed sight to see the word of God growing and prevailing mightily, as it did here. 1. To see it grow extensively, by the addition of many to the church. When still more and more are wrought upon by the gospel, and wrought up into a conformity to it, then it grows; when those that were least likely to yield to it, and that had been most stiff in their opposition to it, are captivated and brought into obedience to it, then it may be said to grow mightily. 2. To see it prevail extensively, by the advancement in knowledge and grace of those that are added to the church; when strong corruptions are mortified, vicious habits changed, evil customs of long standing broken off, and pleasant, gainful, fashionable sins are abandoned, then it prevails mightily; and Christ in it goes on conquering and to conquer. The Tumult at Ephesus. 21 After these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome. 22 So he sent into Macedonia two of them that ministered unto him, Timotheus and Erastus; but he himself stayed in Asia for a season. 23 And the same time there arose no small stir about that way. 24 For a certain man named Demetrius, a silversmith, which made silver shrines for Diana, brought no small gain unto the craftsmen; 25 Whom he called together with the workmen of like occupation, and said, Sirs, ye know that by this craft we have our wealth. 26 Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying

Chief of the priests. αρχιερεως. 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.

Mt 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. Mk 5:3, 9:29, Lk 9:42. (l) "leaped on them" Lk 8:29 Verse 17. The name of the Lord Jesus was magnified. Acquired increasing honour. The transaction sho

wed 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" Lk 1:65, Acts 2:43, 5:5,11 Verse 18. Their deeds. Their actions; their evil course of life. Their deeds of iniquity in

And the name of the Lord Jesus was magnified - So that even the malice of the devil wrought for the furtherance of the Gospel.

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, Rom 10:10, Prov 28:13: "He that covereth his sins shall not prosper; but whoso confesseth and forsaketh them shall find mercy." (b) "confessed" Mt 3:6 (*) "shewed" "declared"Verse 19. Curious arts. Arts or practices requiring skill, address, cunning. T

Many came confessing - Of their own accord, and openly declaring their deeds - The efficacy of God's word, penetrating the inmost recesses of their soul, wrought that free and open confession to which perhaps even torments would not have compelled them.

he word used here--περιεργα--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. τ, 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 αργυριον-- 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 �5,420,] 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 �1,875.] 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

Curious arts - Magical arts, to which that soft appellation was given by those who practised them. Ephesus was peculiarly famous for these. And as these practices were of so much reputation there, it is no wonder the books which taught them should bear a great price. Bringing their books together - As it were by common consent, burnt them - Which was far better than selling them, even though the money had been given to the poor. Fifty thousand pieces of silver - If these pieces of silver be taken for Jewish shekels, the sum will amount to six thousand two hundred and fifty pounds.

So powerfully did the word of God grow - In extent, and prevail - In power and efficacy.

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 pres

After these things were ended - Paul sought not to rest, but pressed on, as if he had yet done nothing. He is already possessed of Ephesus and Asia. He purposes for Macedonia and Achaia. He has his eye upon Jerusalem, then upon Rome; afterward on Spain, Rom 15:28 . No Cesar, no Alexander the Great, no other hero, comes up to the magnanimity of this little Benjamite. Faith and love to God and man had enlarged his heart, even as the sand of the sea.

ence 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. Rom 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. Rom 15:24. He did go to Rome, but he went in chains, as a prisoner. (d) "After these things were ended" Gal 2:1 (e) "been there" Rom 15:23-28 Verse 22. Timotheus. Timothy. He was a proper person to send there to visit the churches, as he had been ther

that they be no gods, which are made with hands: 27 So that not only this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth. 28 And when they heard these sayings, they were full of wrath, and cried out, saying, Great is Diana of the Ephesians. 29 And the whole city was filled with confusion: and having caught Gaius and Aristarchus, men of Macedonia, Paul's companions in travel, they rushed with one accord into the theatre. 30 And when Paul would have entered in unto the people, the disciples suffered him not. 31 And certain of the chief of Asia, which were his friends, sent unto him, desiring him that he would not adventure himself into the theatre. 32 Some therefore cried one thing, and some another: for the assembly was confused; and the more part knew not wherefore they were come together. 33 And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made his defence unto the people. 34 But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians. 35 And when the town clerk had appeased the people, he said, Ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a worshipper of the great goddess Diana, and of the image which fell down from Jupiter? 36 Seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly. 37 For ye have brought hither these men, which are neither robbers of churches, nor yet blasphemers of your goddess. 38 Wherefore if Demetrius, and the craftsmen which are with him, have a matter against any man, the law is open, and there are deputies: let them implead one another. 39 But if ye enquire any thing concerning other matters, it shall be determined in a lawful assembly. 40 For we are in danger to be called in question for this day's uproar, there being no cause whereby we may give an account of this concourse. 41 And when he had thus spoken, he dismissed the assembly. I. Paul is here brought into some trouble at Ephesus, just when he is forecasting to go thence, and to cut out work for himself elsewhere. See here, 1. How he laid his purpose of going to other places, v. 21, 22 . He was a man of vast designs for God, and was for making his influences as widely diffusive as might be. Having spent above two years at Ephesus, (1.) He designed a visit to the churches of Macedonia and Achaia, especially of Philippi and Corinth, the chief cities of those provinces, v. 21 . There he had planted churches, and now is concerned to visit them. He purposed in the spirit, either in his own spirit, not communicating his purpose as yet, but keeping it to himself; or by the direction of the Holy Spirit, who was his guide in all his motions, and by whom he was led. He purposed to go and see how the work of God went on in those places, that he might rectify what was amiss and encourage what was good. (2.) Thence he designed to go to Jerusalem, to visit the brethren there, and give an account to them of the prospering of the good pleasure of the Lord in his hand; and thence he intended to go to Rome, to go and see Rome; not as if he designed only the gratifying of his curiosity with the sight of that ancient famous city, but because it was an expression people commonly used, that they would go and see Rome, would look about them there, when that which he designed was to see the Christians there, and to do them some service, Rom. i. 11 . The good people at Rome were the glory of the city which he longed for a sight of. Dr. Lightfoot supposes that it was upon the death of the emperor Claudius, who died the second year of Paul's being at Ephesus, that Paul thought of going to Rome, because while he lived the Jews were forbidden Rome, ch. xviii. 2 . (3.) He sent Timothy and Erastus into Macedonia, to give them notice of the visit he intended them, and to get their collection ready for the poor saints at Jerusalem. Soon after he wrote the first epistle to the Corinthians, designing to follow it himself, as appears 1 Cor. iv. 17 , 19 , I have sent to you Timotheus; but I will myself come to you shortly, if the Lord will. For the present, he staid in Asia, in the country about Ephesus, founding churches. 2. How he was seconded in his purpose, and obliged to pursue it by the troubles which at length he met with at Ephesus. It was strange that he had been quiet there so long; yet it should seem he had met with trouble there not recorded in this story, for in his epistle written at this time he speaks of his having fought with beasts at Ephesus ( 1 Cor. xv. 32 ), which seems to be meant of his being put to fight with wild beasts in the theatre, according to the barbarous treatment they sometimes gave the Christians. And he speaks of the trouble which came to them in Asia, near Ephesus, when he despaired of life, and received a sentence of death within himself, 2 Cor. i. 8, 9 . II. But, in the trouble here related, he was worse frightened than hurt. In general, there arose no small stir about that way, v. 23 . Some historians say that the famous impostor Apollonius Tyanæus, who set up for a rival with Christ, and gave out himself, as Simon Magus, to be some great one, was at Ephesus about this time that Paul was there. But it seems the opposition he gave to the gospel was so insignificant that St. Luke did not think it worth taking notice of. The disturbance he gives an account of was of another nature: let us view the particulars of it. Here is, 1. A great complaint against Paul and the other preachers of the gospel for drawing people off from the worship of Diana, and so spoiling the trade of the silversmiths that worked for Diana's temple. (1.) The complainant is Demetrius, a silversmith, a principal man, it is likely, of the trade, and one that would be thought to understand and consult the interests of it more than others of the company. Whether he worked in other sorts of plate or no we are not told; but the most advantageous branch of his trade was making silver shrines for Diana, v. 24 . Some think these were medals stamped with the effigies of Diana, or her temple, or both; others think they were representations of the temple, with the image of Diana in it in miniature, all of silver, but so small that people might carry them about with them, as the papists do their crucifixes. Those that came from far to pay their devotions at the temple of Ephesus, when they went home bought these little temples or shrines, to carry home with them, for the gratifying of the curiosity of their friends, and to preserve in their own minds the idea of that stately edifice. See how craftsmen, and crafty men too above the rank of silversmiths, make an advantage to themselves of people's superstition, and serve their worldly ends by it. (2.) The persons he appeals to are not the magistrates, but the mob; he called the craftsmen together, with the workmen of like occupation (a company of mechanics, who had no sense of any thing but their worldly interest), and these he endeavoured to incense against Paul, who would be actuated as little by reason and as much by fury as he could desire. (3.) His complaint and representation are very full. [1.] He lays it down for a principle that the art and mystery of making silver shrines for the worshippers of Diana was very necessary to be supported and kept up ( v. 25 ): " You know that by this craft we have not only our subsistence, and our necessary food, but our wealth. We grow rich, and raise estates. We live great, and have wherewithal to maintain our pleasures; and therefore, whatever comes of it, we must not suffer this craft to grow into contempt." Note, It is natural for men to be jealous for that, whether right or wrong, by which they get their wealth; and many have, for this reason alone, set themselves against the gospel of Christ, because it calls men off from those crafts which are unlawful, how much wealth soever is to be obtained by them. [2.] He charges it upon Paul that he had dissuaded men from worshipping idols. The words, as they are laid in the indictment, are, that he had asserted, Those are no gods which are made with hands, v. 26 . Could any truth be more plain and self-evident than this, or any reasoning more cogent and convincing than that of the prophets, The workman made it, therefore it is not God? The first and most genuine notion we have of God is, that he had his being of himself, and depends upon none; but that all things have their being from him, and their dependence on him: and then it must follow that those are no gods which are the creatures of men's fancy and the work of men's hands. Yet this must be looked upon as an heretical and atheistical notion, and Paul as a criminal for maintaining it; not that they could advance any thing against this doctrine itself, but that the consequence of it was that not only at Ephesus, the chief city, but almost throughout all Asia, among the country people, who were their best customers, and whom they thought they were surest of, he had persuaded and turned away much people from the worship of Diana; so that there was not now such a demand for the silver shrines as had been, nor were such good rates given for them. There are those who will stickle for that which is most grossly absurd and unreasonable, and which carries along with it its own conviction of falsehood, as this does, that those are gods which are made with hands, if it have but human laws, and worldly interest and prescription, on its side. [3.] He reminds them of the danger which their trade was in of going to decay. Whatever touches this touches them in a sensible tender part: "If this doctrine gains credit, we are all undone, and may even shut up shop; this our craft will be set at nought, will be convicted, and put into an ill name as superstition, and a cheat upon the world, and every body will run it down. This our part " (so the word is), "our interest or share of trade and commerce," kindyneuei hemin to meros, "will not only come into danger of being lost, but it will bring us into danger, and we shall become not only beggars, but malefactors." [4.] He pretends a mighty zeal for Diana, and a jealousy for her honour: Not only this our craft is in danger; if that were all, he would not have you think that he would have spoken with so much warmth, but all his care is lest the temple of the great goddess Diana should be despised, and her magnificence should be destroyed; and he would not, for all the world, see the diminution of the honour of that goddess, whom all Asia and the world worship. See what the worship of Diana had to plead for itself, and what was the utmost which the most zealous bigots for it had to say in its behalf. First, That it had pomp on its side; the magnificence of the temple was the thing that charmed them, the thing that chained them; they could not bear the thoughts of any thing that tended to the diminution, much less to the destruction, of that. Secondly, That it had numbers on its side; All Asia and the world worship it; and therefore it must needs be the right way of worship, let Paul say what he will to the contrary. Thus, because all the world wonders after the beast, therefore the dragon, the devil, the god of this world, gives him his power, and his seat, and great authority, Rev. xiii. 2, 3 . 2. The popular resentment of this complaint. The charge was managed by a craftsman, and was framed to incense the common people, and it had the desired effect; for on this occasion they showed, (1.) A great displeasure against the gospel and the preachers of it. They were full of wrath ( v. 28 ), full of fury and indignation, so the word signifies. The craftsmen went stark mad when they were told that their trade and their idol were both in danger. (2.) A great jealousy for the honour of their goddess: They cried out, "Great is Diana of the Ephesians; and we are resolved to stand by her, and live and die in the defence of her. Are there any that expose her to contempt, or threaten her destruction? Let us alone to deal with them. Let Paul say ever so much to prove that those are no gods which are made with hands, we will abide by it that, whatever becomes of other gods and goddesses, Great is Diana of the Ephesians. We must and will stand up for the religion of our country, which we have received by tradition from our fathers." Thus all people walked every one in the name of his god, and all thought well of their own; much more should the servants of the true God do so, who can say, This God is our God for ever and ever. (3.) A great disorder among themselves ( v. 29 ): The whole city was full of confusion —the common and natural effect of intemperate zeal for a false religion; it throws all into confusion, dethrones reason, and enthrones passion; and men run together, not only not knowing one another's minds, but not knowing their own. 3. The proceedings of the mob under the power of these resentments, and how far they were carried. (1.) They laid hands on some of Paul's companions, and hurried them into the theatre ( v. 29 ), some think with design there to make them fight with beasts, as Paul had sometimes done; or perhaps they intended only to abuse them, and to make them a spectacle to the crowd. Those whom they seized were Gaius and Aristarchus, of both of whom we read elsewhere. Gaius was of Derbe, ch. xx. 4 . Aristarchus is also there spoken of, and Col. iv. 10 . They came with Paul from Macedonia, and this was their only crime, that they were Paul's companions in travel, both in services and sufferings. (2.) Paul, who had escaped being seized by them, when he perceived his friends in distress for his sake, would have entered in unto the people, to sacrifice himself, if there were no other remedy, rather than his friends should suffer upon his account; and it was an evidence of a generous spirit, and that he loved his neighbour as himself. (3.) He was persuaded from it by the kindness of his friends, who overruled him. [1.] The disciples suffered him not, for it better became him to offer it than it would have become them to suffer it. They had reason to say to Paul, as David's servants did to him, when he was for exposing himself in a piece of public service, Thou art worth ten thousand of us, 2 Sam. xviii. 3 . [2.] Others of his friends interposed, to prevent his throwing himself thus into the mouth of danger. They would treat him much worse than Gaius and Aristarchus, looking upon him as the ringleader of the party; and therefore better let them bear the brunt of the storm than that he should venture into it, v. 31 . They were certain of the chief of Asia, the princes of Asia — Asiarchai. The critics tell us they were the chief of their priests; or, as others, the chief of their players. Whether they were converts to the Christian faith (and some such there were even of their priests and governors), or whether they were only well-wishers to Paul, as an ingenuous good man, we are not told, only that they were Paul's friends. Dr. Lightfoot suggests that they kept up a respect and kindness for him ever since he fought with beasts in their theatre, and were afraid he should be abused so again. Note, It is a friendly part to take more care of the lives and comforts of good men than they do themselves. It would be a very hazardous adventure for Paul to go into the theatre; it was a thousand to one that it would cost him his life; and therefore Paul was overruled by his friends to obey the law of self-preservation, and has taught us to keep out of the way of danger as long as we can without going out of the way of duty. We may be called to lay down our lives, but not to throw away our lives. It would better become Paul to venture into a synagogue than into a theatre. (4.) The mob was in a perfect confusion ( v. 32 ): Some cried one thing and some another, according as their fancies and passions, and perhaps the reports they received, led them. Some cried, Down with the Jews; others, Down with Paul; but the assembly was confused, as not understanding one another's minds. They contradicted one another, and were ready to fly in one another's faces for it, but they did not understand their own; for the truth was the greater part knew not wherefore they had come together. They knew not what began the riot, nor who, much less what business they had there; but, upon such occasions, the greatest part come only to enquire what the matter is: they follow the cry, follow the crowd, increase like a snow-ball, and where there are many there will be more. (5.) The Jews would have interested themselves in this tumult (in other places they had been the first movers of such riots) but now at Ephesus they had not interest enough to raise the mob, and yet, when it was raised, they had ill-will enough to set in with it ( v. 35 ): They drew Alexander out of the multitude, called him out to speak on the behalf of the Jews against Paul and his companions: "You have heard what Demetrius and the silversmiths have to say against them, as enemies to their religion; give us leave now to tell you what we have to say against him as an enemy to our religion." The Jews put him forward to do this, encouraged him, and told him they would stand by him and second him; and this they looked upon as necessary in their own defence, and therefore what he designed to say is called his apologizing to the people, not for himself in particular, but for the Jews in general, whom the worshippers of Diana looked upon to be as much their enemies as Paul was. Now they would have them know that they were as much Paul's enemies as they were; and those who are thus careful to distinguish themselves from the servants of Christ now, and are afraid of being taken for them, shall have their doom accordingly in the great day. Alexander beckoned with the hand, desiring to be heard against Paul; for it had been strange if a persecution had been carried on against the Christians and there were not Jews at one end or the other of it: if they could not begin the mischief, they would help it forward, and so make themselves partakers of other men's sins. Some think this Alexander had been a Christian, but had apostatized to Judaism, and therefore was drawn out as a proper person to accuse Paul; and that he was the Alexander the coppersmith that did Paul so much evil ( 2 Tim. iv. 14 ), and whom he had delivered unto Satan, 1 Tim. i. 20 . (6.) This occasioned the prosecutors to drop the prosecution of Paul's friends, and to turn it into acclamations in honour of their goddess ( v. 34 ): When they knew that he was a Jew, and, as such, an enemy to the worship of Diana (for the Jews had now an implacable hatred to idols and idolatry), whatever he had to say for Paul or against him, they were resolved not to hear him, and therefore set the mob a shouting, " Great is Diana of the Ephesians; whoever runs her down, be he Jew or Christian, we are resolved to cry her up. She is Diana of the Ephesians, our Diana; and it is our honour and happiness to have her temple with us; and she is great, a famous goddess, and universally adored. There are other Dianas, but Diana of the Ephesians is beyond them all, because her temple is more rich and magnificent than any of theirs." This was all the cry for two hours together; and it was thought a sufficient confutation of Paul's doctrine, that those are not gods which are made with hands. Thus the most sacred truths are often run down with nothing else but noise and clamour and popular fury. It was said of old concerning idolaters that they were mad upon their idols; and here is an instance of it. Diana made the Ephesians great, for the town was enriched by the vast concourse of people from all parts to Diana's temple there, and therefore they are concerned by all means possible to keep up her sinking reputation with, Great is Diana of the Ephesians. 4. The suppressing and dispersing of these rioters, by the prudence and vigilance of the town-clerk; he is called, grammateus — the scribe, or secretary, or recorder; "the register of their games," the Olympic games (so others), whose business it was to preserve the names of the victors and the prizes they won. With much ado he, at length, stilled the noise, so as to be heard, and then made a pacific speech to them, and gave us an instance of that of Solomon, The words of wise men are heard in quiet more than the cry of him that rules among fools, as Demetrius did. Eccl. ix. 17 . (1.) He humours them with an acknowledgment that Diana was the celebrated goddess of the Ephesians, v. 35 . They needed not to be so loud and strenuous in asserting a truth which nobody denied, or could be ignorant of: Every one knows that the city of the Ephesians is a worshipper of the great goddess Diana; is neokoros; not only that the inhabitants were worshippers of this goddess, but the city, as a corporation, was, by its charter, entrusted with the worship of Diana, to take care of her temple, and to accommodate those who came thither to do her homage. Ephesus is the æditua (they say that is the most proper word), or the sacrist, of the great goddess Diana. The city was more the patroness and protectress of Diana than Diana was of the city. Such great care did idolaters take for the keeping up of the worship of gods made with hands, while the worship of the true and living God is neglected, and few nations or cities glory in patronizing and protecting that. The temple of Diana at Ephesus was a very rich and sumptuous structure, but, it should seem, the image of Diana in the temple, because they thought it sanctified the temple, was had in greater veneration than the temple, for they persuaded the people that it fell down from Jupiter, and therefore was none of the gods that were made with men's hands. See how easily the credulity of superstitious people is imposed upon by the fraud of designing men. Because this image of Diana had been set up time out of mind, and nobody could tell who made it, they made the people believe it fell down from Jupiter. "Now these things, " says the town-clerk very gravely (but whether seriously or no, and as one that did himself believe them, may be questioned), " cannot be spoken against; they have obtained such universal credit that you need not fear contradiction, it can do you no prejudice." Some take it thus: "Seeing the image of Diana fell down from Jupiter, as we all believe, then what is said against gods made with hands does not at all affect us." (2.) He cautions them against all violent and tumultuous proceedings, which their religion did not need, nor could receive any real advantage from ( v. 36 ): You ought to be quiet, and to do nothing rashly. A very good rule this is to be observed at all times, both in private and public affairs; not to be hasty and precipitate in our motions, but to deliberate and take time to consider: not to put ourselves or others into a heat, but to be calm and composed, and always keep reason in the throne and passion under check. This word should be ready to us, to command the peace with, when we ourselves or those about us are growing disorderly: We ought to be quiet, and to do nothing rashly; to do nothing in haste, which we may repent of at leisure. (3.) He wipes off the odium that had been cast upon Paul and his associates, and tells them, they were not the men that they were represented to them to be ( v. 37 ): " You have brought hither these men, and are ready to pull them to pieces; but have you considered what is their transgression and what is their offence? What can you prove upon them? They are not robbers of churches, you cannot charge them with sacrilege, or the taking away of any dedicated thing. They have offered no violence to Diana's temple or the treasures of it; nor are they blasphemers of your goddess; they have not given any opprobrious language to the worshippers of Diana, nor spoken scurrilously of her or her temple. Why should you prosecute those with all this violence who, though they are not of your mind, yet do not inveigh with any bitterness against you? Since they are calm, why should you be hot?" It was the idol in the heart that they levelled all their force against, by reason and argument; if they can but get that down, the idol in the temple will fall of course. Those that preach against idolatrous churches have truth on their side, and ought vigorously to maintain it and press it on men's consciences; but let them not be robbers of those churches ( on the prey laid they not their hand, Esth. ix. 15, 16 ), nor blasphemers of those worships; with meekness instructing, not with passion and foul language reproaching, those that oppose themselves; for God's truth, as it needs not man's lie, so it needs not man's intemperate heat. The wrath of man worketh not the righteousness of God. (4.) He turns them over to the regular methods of the law, which ought always to supersede popular tumults, and in civilized well-governed nations will do so. A great mercy it is to live in a country where provision is made for the keeping of the peace, and the administration of public justice, and the appointing of a remedy for every wrong; and herein we of this nation are as happy as any people. [1.] If the complaint be of a private injury, let them have recourse to the judges and courts of justice, which are kept publicly at stated times. If Demetrius and the company of the silversmiths, that have made all this rout, find themselves aggrieved, or any privilege they are legally entitled to infringed or entrenched upon, let them bring their action, take out a process, and the matter shall be fairly tried, and justice done: The law is open, and there are deputies; there is a proconsul and his delegate, whose business it is to hear both sides, and to determine according to equity; and in their determination all parties must acquiesce, and not be their own judges, nor appeal to the people. Note, The law is good if a man use it lawfully, as the last remedy both for the discovery of a right disputed and the recovery of a right denied. [2.] If the complaint be of a public grievance, relating to the constitution, it must be redressed, not by a confused rabble, but by a convention of the states ( v. 39 ): If you enquire any thing concerning other matters, that are of common concern, it shall be determined in a lawful assembly of the aldermen and common-council, called together in a regular way by those in authority. Note, Private persons should not intermeddle in public matters, so as to anticipate the counsels of those whose business it is to take cognizance of them; we have enough to do to mind our own business. (5.) He makes them sensible of the danger they are in, and of the premunire they have run themselves into by this riot ( v. 40 ): "It is well if we be not called in question for this day's uproar, if we be not complained of at the emperor's court, as a factious and seditious city, and if a quo warranto be not brought against us and our charter taken away; for there is no cause whereby we may give an account of this concourse, we have nothing to say in excuse of it. We cannot justify ourselves in breaking the peace by saying that others broke it first, and we only acted defensively; we have no colour for any such plea, and therefore let the matter go no further, for it has gone too far already." Note, Most people stand in awe of men's judgment more than of the judgment of God. How well were it if we would thus still the tumult of our disorderly appetites and passions, and check the violence of them, with the consideration of the account we must shortly give to the Judge of heaven and earth for all these disorders! We are in danger to be called in question for this day's uproar in our hearts, in our houses; and how shall we answer it, there being no cause, no just cause, or no proportionable one, whereby we may give an account of this concourse, and of this heat and violence? As we must repress the inordinacy of our appetites, so also of our passions, with this, that for all these things God will bring us unto judgment ( Eccl. xi. 9 ), and we are concerned to manage ourselves as those that must give account. (6.) When he has thus shown them the absurdity of their riotous meeting, and the bad consequences that might follow from it, he advises them to separate with all speed ( v. 41 ): he dismissed the assembly, ordered the crier perhaps to give notice that all manner of persons should peaceably depart and go about their own business, and they did so. See here, [1.] How the overruling providence of God preserves the public peace, by an unaccountable power over the spirits of men. Thus the world is kept in some order, and men are restrained from being as the fishes of the sea, where the greater devour the less. Considering what an impetuous furious thing, what an ungovernable untameable wild beast the mob is, when it is up, we shall see reason to acknowledge God's goodness that we are not always under the tyranny of it. He stills the noise of the sea, noise of her waves, and (which is no less an instance of his almighty power) the tumult of the people, Ps. lxv. 7 . [2.] See how many ways God has of protecting his people. Perhaps this town-clerk was no friend at all to Paul, nor to the gospel he preached, yet his human prudence is made to serve the divine purpose. Many are the troubles of the righteous, but the Lord delivereth them out of them all. In this chapter we have, I. Paul's travels up and down about Macedonia, Greece, and Asia, and his coming at length to Troas, ver. 1-6 . II. A particular account of his spending one Lord's day at Troas, and his raising Eutychus to life there, ver. 7-12 . III. His progress, or circuit, for the visiting of the churches he had planted, in his way towards Jerusalem, where he designed to be by the next feast of pentecost, ver. 13-16 . IV. The farewell sermon he preached to the presbyters at Ephesus, now that he was leaving that country, ver. 17-35 . V. The very sorrowful parting between him and them, ver. 36-38 .

e before with Paul, when they were established, Acts 16:3, 17:14. And Erastus. Erastus was chamberlain of Corinth, ( Rom 16:23,) or, more properly, the treasurer of the city, Rom 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. 2Cor 8 2Cor 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" Rom 16:23 (|) "season" "Time"Verse 23. No small stir. No little excitement, disturbance, or tumult, ταραχος Comp.

Acts 17:4,5. About that way. Respecting the doctrines of Christianity which Paul preached. Acts 9:2, 18:26, 19:9. (*) "stir" "disturbance" (a) "about that" 2Cor 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 s

tamping 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. ναους. 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. 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, Gen 31:19 ) whose images Rachel had stolen and taken with her. Comp. Jud 17:5, "The man Micah had an house of gods;" 1Sam 19:13, Hoss 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.

Silver shrines - Silver models of that famous temple, which were bought not only by the citizens, but by strangers from all parts. The artificers - The other silversmiths.

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" Rev 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

The workmen - Employed by him and them.

Saying, that they are not gods which are made with hands - This manifestly shows, that the contrary opinion did then generally prevail, namely, that there was a real Divinity in their sacred images. Though some of the later heathens spoke of them just as the Romanists do now.

. All Asia Minor; or perhaps the province of which Ephesus was the capital. 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. Acts 14:14,15. (*) "much people" "many" (d) "that they be no gods" Ps 115:4, Isa 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 b

There is danger, not only that this our craft [trade] should come into disgrace, but also that the temple of the great goddess Diana should be despised - No wonder a discourse should make so deep an impression, which was edged both by interest and superstition. The great goddess was one of the standing titles of Diana. Her majesty destroyed - Miserable majesty, which was capable of being thus destroyed! Whom all Asia and the world - That is, the Roman empire, worshippeth - Although under a great variety of titles and characters. But the multitude of those that err does not turn error into truth.

usiness 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 τομερος 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 " ειςαπελεγμον. 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" Zeph 2:11 (a) "world worshippeth" 1Jn 5:19, Rev 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 (τηνμεγαλην) 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" Jer 50:38 Verse 29. Confusion. Tumult; disorder. Gaius. He had lived at Corinth, and had kindly entertained Paul at his house,

1Cor 1:14, Rom 16:23. Aristarchus. He attended Paul to Rome, and was there a prisoner with him, Col 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" Rom 16:23 (d) "Aristarchus" Col 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 Asi

They rushed with one accord - Demetrius and his company, into the theatre - Where criminals were wont to be thrown to the wild beasts, dragging with them Gaius and Aristarchus - When they could not find Paul. Probably they hoped to oblige them to fight with the wild beasts, as some think St. Paul had done before.

When Paul would have gone in to the people - Being above all fear, to plead the cause of his companions, and prove they are not gods which are made with hands.

a. τωνασιαρχων. Of the Asiarchs. These were persons who presided over sacred things, and over the public g

The principal officers of Asia - The Asian priests, who presided over the public games, which they were then celebrating in honour of Diana.

ames. 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

The greater part did not know for what they were come together - Which is commonly the case in such an assembly.

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

And they thrust forward - Namely, the artificers and workmen, Alexander - Probably some well - known Christian whom they saw in the crowd: the Jews pushing him on - To expose him to the more danger. And Alexander waving with his hand - In token of desiring silence, would have made a defence - For himself and his brethren.

much harm, 2Ti 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" 1Timm 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 wer

But when they knew that he was a Jew - And consequently an enemy to their worship of images; they prevented him, by crying, Great is Diana of the Ephesians.

e 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, Jn 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. ογραμματευς. 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 2Sam 8:17, 2Kgs 12:11, Ezr 7:6,11,12, Mt 5:20, 12:38, 13:52, 15:1, 23:34 1Cor 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. καταστειλας. 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. νεωκορον. Margin, Temple-keeper. The word here used does not occur elsewhere in the New Testament. It is derived from νεως for ναος, a temple, and κορεω, 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. Acts 14:12. (a) "men of Ephesus" Eph 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

The register - Probably the chief governor of the public games. The image which fell down from Jupiter - They believed that very image of Diana, which stood in her temple, fell down from Jupiter in heaven. Perhaps he designed to insinuate, as if falling down from Jupiter, it was not made with hands, and so was not that sort of idols which Paul had said were no gods.

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" Prov 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 purpo

Nor blasphemers of your goddess - They simply declared the one God, and the vanity of idols in general.

ses 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--ιεροσυλους--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. αγοραιοιαγονται, i.e. ημεραι. 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. 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; anyt

There are proconsuls - One in every province. There was one at Ephesus.

hing 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. εκκλησια. 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 w

In a lawful assembly - In such a regular assembly as has authority to judge of religious and political affairs.

This concourse - He wisely calls it by an inoffensive name.

ere 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. τηνεκκλησιαν. The word usually translated church. Here it is applied to the irregular and tumultuous assemblage which had convened in a riotous manner. (d) "assembly"

2Cor 1:8-10.