Acts 19:6

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

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.

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