Acts · Chapter 19

V. 1. 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.

Verse 1. And it came to pass-while Apollos was at Corinth] The Codex Bezæ begins this chapter differently. But then Paul was desirous, according to his own counsel, to go to Jerusalem, the Spirit commanded him to return into Asia: then, passing through the upper parts, he came to Ephesus. This addition is also found in the Latin or Itala part of the same MS., and in the margin of the later Syriac.

Paul having passed through the upper coasts] That is, through those parts of Asia Minor that lay eastward of Ephesus, such as Galatia, Phrygia, and probably Lycaonia and Lydia; and it is in reference to Ephesus that these are called the upper coasts. See their situation on the map.

1-7.

(2,) He preaches three months in the Jewish synagogue; but meeting there with great opposition, he withdrew from thence and preached two years in the school of Tyrannus, confirming his doctrine by miracles, 8-12. (3,) Some Jewish exorcists, presuming to make use of Christ’s name in casting out devils, are confounded; and many other practisers of diabolical arts are convinced of the wickedness of their actions, and converted to the faith of Christ, 13-20.

(4,) Paul defers his intended journey through Macedonia and Achaia to Jerusalem, and his visit to Rome, 21, 22.

(5,) Demetrius and his silversmiths raise a mob against Paul, to support the worship of Diana, and their profitable traffic, 23-34.

(6,) The town-clerk, by a sensible remonstrance, setting forth Paul’s innocence, and their own irregularity, appeases and disperses them, 35-41. NOTES ON CHAPTER 19.

Verse 1. While Apollos was at Corinth — Preaching with considerable success, Acts 18:27, 28; Paul, having passed through the upper coasts — Of the Lesser Asia, namely, Galatia and Phrygia; came to Ephesus — According to his promise, Acts 18:19, 21, with a purpose of making some stay there. Ephesus, at this time, was the metropolis of the province of Asia, and an exceedingly populous city. For, not to speak of its native inhabitants, who were very numerous, a great concourse of strangers always resorted to it, some to worship the goddess Diana, whose rites were celebrated with great magnificence, in a temple erected to her there at the expense of all Asia; others to learn the arts of sorcery and magic, which were taught and practised at Ephesus with such reputation, that the magical words, or sentences, used in the practice of these arts, had their names from Ephesus; being called Efesia grammata, Ephesian letters: others came to prosecute law-suits, or to solicit offices from the Roman governor of the province, who had his residence there; others took Ephesus in their way to and from Europe; and others, after the manner of the easterns, abode there occasionally for the sake of commerce. Ephesus, therefore, being a place of such general resort, and the very throne of idolatry, superstition, and magic, the apostle, when he formerly left that city, resolved, as we have seen, to return and attack these impieties in their strongest hold. Wherefore, having discharged his vow in Jerusalem, he made no stay there, nor even at Antioch, but travelled through Syria and Cilicia, and the countries above mentioned, as expeditiously as was consistent with his purpose in visiting them, and then came to Ephesus, where he abode three years, and gathered a very numerous church; the members of which were peculiarly dear to him, as is manifest from his epistle to them, and the discourse addressed to their elders, Acts 20:17, &c.

Verse 1. Paul — came to Ephesus, a city of Ionia, built by the Amezones. Its temple of Diana was one of the seven wonders of the world; but Pompey plundered it of all its riches. This city is now in ruins, with few inhabitants. Smyrna, forty five miles north-west, having a fine port, has taken away its ancient glory. In the time of St. Paul, it was reckoned the glory of all Asia.

PAUL AT EPHESUS, 1-41.

Rebaptism of the Twelve. John’s Disciples, 1-7.

1. Upper coasts—From his visit to Jerusalem, (Acts 18:22-23,) and brief residence at Antioch, Paul had taken the circuit of his Churches in Asia Minor, and was now ready, according to his promise, (Acts 18:21,) to fulfil his apostolic mission in the illustrious city of EPHESUS. Four great city Churches had been formed by him in Asia Minor, four in Europe, and between these Ephesus was to stand, a tall observatory, from which both fours could be contemplated, as at a bird’s eye view—a central medium of communication, through which the Churches of the East and West, Asia and Europe, could maintain the communion of saints as one great Christian republic. His success in this purpose was very complete. Here a holy Church of Christ was built, to which a most loving epistle was addressed. Over this Church a Timothy first presided. Then a John here resided, wrote probably here his epistles, and laid here his earthly remains. Here, too, tradition affirms the mother of Jesus lived, died, and was entombed. To this as the head of the “Seven Churches of Asia,” is made the first Apocalyptic address. (Revelation 2:1.) Descending from the upper coasts, that is, the Phrygian and Galatian highlands, near the high sources whence the Meander and Cayster flow down to the sea, on both sides of Ephesus, as Paul moved down from the east, he would behold the city lying on a plateau, less than five miles square, flanked on the left by the long mountain ridges of the Coressus and the Prion, along whose summit the city wall extended, with the buildings lining the lower slopes. Nearer at hand, on the margin of the slope, stood the theatre, so memorable in Paul’s history, whose remains are the largest of the kind extant. More distant, and near the harbour, was the temple of Diana, one of the wonders of the world. Beyond was the blue AEgean, which Paul had so lately crossed on his voyage from Corinth. and which he was soon to re-cross on a brief visit to that same Corinth. The great religious characteristic which Paul was to encounter in Ephesus was the overwhelming power of the worship of the great goddess Diana, (Greek, ARTEMIS.)

Certain disciples—These disciples appear not to be pure Johnites, who had never heard of Jesus; but imperfectly informed Christians, who had never heard of the effusion of the Holy Ghost. Followers of John, unknowing of Jesus, would hardly be called DISCIPLES.

V. 2. 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.

Verse 2. Have ye received the Holy Ghost] It is likely that these were Asiatic Jews, who, having been at Jerusalem about twenty-six years before this, had heard the preaching of John, and received his baptism, believing in the coming Christ, whom John had proclaimed; but it appears that till this time they had got no farther instruction in the Christian religion. Paul, perceiving this, asked them if they had received the Holy Ghost since they believed? For it was the common privilege of the disciples of Christ to receive, not only the ordinary graces, but also the extraordinary gifts of the Holy Spirit; and thus the disciples of Christ differed from those of John, and of all others. John baptized with water; Jesus baptized with the Holy Ghost. And to this day the genuine disciples of Christ are distinguished from all false religionists, and from nominal Christians, by being made partakers of this Spirit, which enlightens their minds, and convinces of sin, righteousness, and judgment; quickens their souls, witnesses to their conscience that they are the children of God, and purifies their hearts. Those who have not received these blessings from the Holy Spirit, whatever their profession may be, know nothing better than John’s baptism: good, excellent in its kind, but ineffectual to the salvation of those who live under the meridian of Christianity.

We have not so much as heard whether, &c.] That is, they had not heard that there were particular gifts and graces of the Holy Spirit to be received. They could not mean that they had not heard of the Holy Spirit; for John, in his baptism, announced Christ as about to baptize with the Holy Ghost, Matthew 3:11; Luke 3:16; but they simply meant that they had not heard that this Spirit, in his gifts, had been given to or received by any one.

Verses 2-7. Having found certain disciples — Who had been formerly baptized by John the Baptist, and since imperfectly instructed in Christianity, he said, Have ye received the Holy Ghost? — The extraordinary gifts, as well as the sanctifying graces of the Holy Spirit; since ye believed — These disciples were converts to the Christian faith, that is, they believed that Jesus was the Christ; but Paul inquires whether they had received the Holy Ghost, whose operations on the minds of men for their illumination, conviction, conversion, sanctification, and comfort, were revealed some time after the doctrine of Jesus being the Christ was made known. He asks whether they had been acquainted with this revelation; and had been made partakers of this blessing. This was not all. Extraordinary gifts of the Spirit had been conferred upon the apostles, and other disciples, presently after Christ’s ascension, and these had been frequently communicated since upon certain occasions; and he inquires whether they had received these; whether they had had that seal of the truth of Christ’s doctrine in themselves. Observe, reader, although we have now no reason to expect any such extraordinary gifts as were given then, the canon of the New Testament having been long since completed and ratified, and it being our duty to depend upon that as the most sure word of prophecy; yet there are graces of the Spirit, given to all true believers, which are to them seals of the truth of their faith, and earnests of their future inheritance in their hearts, (2 Corinthians 1:22; 5:5; Ephesians 1:13,) and it concerns us all, who profess the Christian faith, seriously to inquire whether we have received these. The Holy Ghost is promised to all believers, who sincerely, earnestly, and importunately ask his influences, Luke 11:13. But many are deceived in this matter, and think they have received the Holy Ghost, when really they have not. As there are pretenders to the gifts of the Spirit, so there are to his graces and comforts. We should therefore strictly examine ourselves on this subject; and inquire whether we have received the Holy Ghost since we believed? The tree is known by its fruits. Do we bring forth the fruits of the Spirit, love, joy, peace, &c., all goodness, righteousness, and truth. Are we led by the Spirit? Do we live and walk in the Spirit? Do we experience his renovating power, and are we under his government? See Galatians 5:22, 25; Ephesians 5:9; Romans 8:14; Titus 3:5. We have not so much as heard whether there be any Holy Ghost — They had heard and knew that the Holy Ghost was promised in the Old Testament, to be given in the days of the Messiah, and they did not doubt that that promise would be fulfilled in its season; but they had been so much out of the way of receiving information in this matter, that they had not yet heard that the Holy Ghost had actually been communicated to any, especially in his extraordinary gifts. It is probable that they were Hellenist Jews, natives of a remote country, who, having been in Judea (perhaps attending some of the feasts at Jerusalem) upward of twenty years since, had heard John preach, and had received his doctrine concerning the Messiah; but, having returned to their own country, had not been made acquainted with the effusion of the Holy Spirit on the day of pentecost, and with the progress of Christianity since that period. And he said, Unto what were ye baptized? — Into what dispensation? to the sealing of what doctrine? It seems, those who were baptized by the apostles, commonly received the extraordinary gifts of the Holy Spirit. They said to him, Unto John’s baptism — We were baptized by John, and believe what he taught. Then said Paul, John verily baptized with the baptism of repentance — John called sinners to repentance, to prepare the way of the Lord, and admitted the penitent to the baptism of water, saying, that they should believe on him that should come after — That is, the whole baptism and preaching of John pointed at Christ. After this John is mentioned no more in the New Testament. When they heard this — Their hearts were so impressed with it, that they readily complied with the direction and advice of the apostle, and were baptized in the name of the Lord Jesus — So that they were baptized twice, but not in the same manner, or with the same baptism; John did not baptize in the manner Christ afterward commanded, that is, in the name of the Father, of the Son, and of the Holy Ghost. And — After their baptism; Paul laying his hands on them, the Holy Ghost came upon them; and, as a proof of it, they spake with tongues and prophesied. These brethren being the first in Ephesus who received the Holy Ghost in his extraordinary gifts, it is probable the apostle afterward ordained, at least, some of them, elders of that church. If so, they may have been among those elders of Ephesus who came to Miletus, and received from Paul the pathetic exhortation recorded Acts 20:18-35.

Ver. 2. Have ye received the Holy Ghost since ye believed? The rabbins were grossly dark and deficient in understanding the prophets concerning the glory of Christ, and the Spirit of God; and these disciples had not been perfectly instructed, for John had promised the baptism of the Holy Ghost. John had enjoined the baptism of repentance, as a preparation for the Messiah about to appear: therefore they must now be rebaptized in the name of the Triune God. By St. Paul’s prayer and imposition of hands, the Holy Ghost inspired their hearts with the love of God, and opened their mouths in effusions of discourse and song, as in the house of Cornelius: Acts 10:46.

2. Have… Holy Ghost—Dr. Hackett renders this question, Did ye receive the Holy Ghost when ye believed? Observing signs of their defective Christianity, Paul puts the question preparatory to a fuller work. Their answer also Dr. H. would render, We did not hear, when baptized, even if there be a Holy Spirit. By the term Holy Ghost, as by them used, we do not understand the Divine Spirit as an essential existence, but the Holy Spirit as a conscious manifestation and movement then in the Church. (See note on John 7:39, where a similar meaning exists in the words.)

V. 3. 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.

Verses 2-7. Having found certain disciples — Who had been formerly baptized by John the Baptist, and since imperfectly instructed in Christianity, he said, Have ye received the Holy Ghost? — The extraordinary gifts, as well as the sanctifying graces of the Holy Spirit; since ye believed — These disciples were converts to the Christian faith, that is, they believed that Jesus was the Christ; but Paul inquires whether they had received the Holy Ghost, whose operations on the minds of men for their illumination, conviction, conversion, sanctification, and comfort, were revealed some time after the doctrine of Jesus being the Christ was made known. He asks whether they had been acquainted with this revelation; and had been made partakers of this blessing. This was not all. Extraordinary gifts of the Spirit had been conferred upon the apostles, and other disciples, presently after Christ’s ascension, and these had been frequently communicated since upon certain occasions; and he inquires whether they had received these; whether they had had that seal of the truth of Christ’s doctrine in themselves. Observe, reader, although we have now no reason to expect any such extraordinary gifts as were given then, the canon of the New Testament having been long since completed and ratified, and it being our duty to depend upon that as the most sure word of prophecy; yet there are graces of the Spirit, given to all true believers, which are to them seals of the truth of their faith, and earnests of their future inheritance in their hearts, (2 Corinthians 1:22; 5:5; Ephesians 1:13,) and it concerns us all, who profess the Christian faith, seriously to inquire whether we have received these. The Holy Ghost is promised to all believers, who sincerely, earnestly, and importunately ask his influences, Luke 11:13. But many are deceived in this matter, and think they have received the Holy Ghost, when really they have not. As there are pretenders to the gifts of the Spirit, so there are to his graces and comforts. We should therefore strictly examine ourselves on this subject; and inquire whether we have received the Holy Ghost since we believed? The tree is known by its fruits. Do we bring forth the fruits of the Spirit, love, joy, peace, &c., all goodness, righteousness, and truth. Are we led by the Spirit? Do we live and walk in the Spirit? Do we experience his renovating power, and are we under his government? See Galatians 5:22, 25; Ephesians 5:9; Romans 8:14; Titus 3:5. We have not so much as heard whether there be any Holy Ghost — They had heard and knew that the Holy Ghost was promised in the Old Testament, to be given in the days of the Messiah, and they did not doubt that that promise would be fulfilled in its season; but they had been so much out of the way of receiving information in this matter, that they had not yet heard that the Holy Ghost had actually been communicated to any, especially in his extraordinary gifts. It is probable that they were Hellenist Jews, natives of a remote country, who, having been in Judea (perhaps attending some of the feasts at Jerusalem) upward of twenty years since, had heard John preach, and had received his doctrine concerning the Messiah; but, having returned to their own country, had not been made acquainted with the effusion of the Holy Spirit on the day of pentecost, and with the progress of Christianity since that period. And he said, Unto what were ye baptized? — Into what dispensation? to the sealing of what doctrine? It seems, those who were baptized by the apostles, commonly received the extraordinary gifts of the Holy Spirit. They said to him, Unto John’s baptism — We were baptized by John, and believe what he taught. Then said Paul, John verily baptized with the baptism of repentance — John called sinners to repentance, to prepare the way of the Lord, and admitted the penitent to the baptism of water, saying, that they should believe on him that should come after — That is, the whole baptism and preaching of John pointed at Christ. After this John is mentioned no more in the New Testament. When they heard this — Their hearts were so impressed with it, that they readily complied with the direction and advice of the apostle, and were baptized in the name of the Lord Jesus — So that they were baptized twice, but not in the same manner, or with the same baptism; John did not baptize in the manner Christ afterward commanded, that is, in the name of the Father, of the Son, and of the Holy Ghost. And — After their baptism; Paul laying his hands on them, the Holy Ghost came upon them; and, as a proof of it, they spake with tongues and prophesied. These brethren being the first in Ephesus who received the Holy Ghost in his extraordinary gifts, it is probable the apostle afterward ordained, at least, some of them, elders of that church. If so, they may have been among those elders of Ephesus who came to Miletus, and received from Paul the pathetic exhortation recorded Acts 20:18-35.

PAUL AT EPHESUS, 1-41.

Rebaptism of the Twelve. John’s Disciples, 1-7.

1. Upper coasts—From his visit to Jerusalem, (Acts 18:22-23,) and brief residence at Antioch, Paul had taken the circuit of his Churches in Asia Minor, and was now ready, according to his promise, (Acts 18:21,) to fulfil his apostolic mission in the illustrious city of EPHESUS. Four great city Churches had been formed by him in Asia Minor, four in Europe, and between these Ephesus was to stand, a tall observatory, from which both fours could be contemplated, as at a bird’s eye view—a central medium of communication, through which the Churches of the East and West, Asia and Europe, could maintain the communion of saints as one great Christian republic. His success in this purpose was very complete. Here a holy Church of Christ was built, to which a most loving epistle was addressed. Over this Church a Timothy first presided. Then a John here resided, wrote probably here his epistles, and laid here his earthly remains. Here, too, tradition affirms the mother of Jesus lived, died, and was entombed. To this as the head of the “Seven Churches of Asia,” is made the first Apocalyptic address. (Revelation 2:1.) Descending from the upper coasts, that is, the Phrygian and Galatian highlands, near the high sources whence the Meander and Cayster flow down to the sea, on both sides of Ephesus, as Paul moved down from the east, he would behold the city lying on a plateau, less than five miles square, flanked on the left by the long mountain ridges of the Coressus and the Prion, along whose summit the city wall extended, with the buildings lining the lower slopes. Nearer at hand, on the margin of the slope, stood the theatre, so memorable in Paul’s history, whose remains are the largest of the kind extant. More distant, and near the harbour, was the temple of Diana, one of the wonders of the world. Beyond was the blue AEgean, which Paul had so lately crossed on his voyage from Corinth. and which he was soon to re-cross on a brief visit to that same Corinth. The great religious characteristic which Paul was to encounter in Ephesus was the overwhelming power of the worship of the great goddess Diana, (Greek, ARTEMIS.)

Certain disciples—These disciples appear not to be pure Johnites, who had never heard of Jesus; but imperfectly informed Christians, who had never heard of the effusion of the Holy Ghost. Followers of John, unknowing of Jesus, would hardly be called DISCIPLES.

V. 4. 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.

Verse 4. That they should believe on him which should come after] John baptized them with the baptism of repentance; this was common to all the baptisms administered by the Jews to proselytes; but telling them that they should believe on him who was coming, was peculiar to John’s baptism.

Verses 2-7. Having found certain disciples — Who had been formerly baptized by John the Baptist, and since imperfectly instructed in Christianity, he said, Have ye received the Holy Ghost? — The extraordinary gifts, as well as the sanctifying graces of the Holy Spirit; since ye believed — These disciples were converts to the Christian faith, that is, they believed that Jesus was the Christ; but Paul inquires whether they had received the Holy Ghost, whose operations on the minds of men for their illumination, conviction, conversion, sanctification, and comfort, were revealed some time after the doctrine of Jesus being the Christ was made known. He asks whether they had been acquainted with this revelation; and had been made partakers of this blessing. This was not all. Extraordinary gifts of the Spirit had been conferred upon the apostles, and other disciples, presently after Christ’s ascension, and these had been frequently communicated since upon certain occasions; and he inquires whether they had received these; whether they had had that seal of the truth of Christ’s doctrine in themselves. Observe, reader, although we have now no reason to expect any such extraordinary gifts as were given then, the canon of the New Testament having been long since completed and ratified, and it being our duty to depend upon that as the most sure word of prophecy; yet there are graces of the Spirit, given to all true believers, which are to them seals of the truth of their faith, and earnests of their future inheritance in their hearts, (2 Corinthians 1:22; 5:5; Ephesians 1:13,) and it concerns us all, who profess the Christian faith, seriously to inquire whether we have received these. The Holy Ghost is promised to all believers, who sincerely, earnestly, and importunately ask his influences, Luke 11:13. But many are deceived in this matter, and think they have received the Holy Ghost, when really they have not. As there are pretenders to the gifts of the Spirit, so there are to his graces and comforts. We should therefore strictly examine ourselves on this subject; and inquire whether we have received the Holy Ghost since we believed? The tree is known by its fruits. Do we bring forth the fruits of the Spirit, love, joy, peace, &c., all goodness, righteousness, and truth. Are we led by the Spirit? Do we live and walk in the Spirit? Do we experience his renovating power, and are we under his government? See Galatians 5:22, 25; Ephesians 5:9; Romans 8:14; Titus 3:5. We have not so much as heard whether there be any Holy Ghost — They had heard and knew that the Holy Ghost was promised in the Old Testament, to be given in the days of the Messiah, and they did not doubt that that promise would be fulfilled in its season; but they had been so much out of the way of receiving information in this matter, that they had not yet heard that the Holy Ghost had actually been communicated to any, especially in his extraordinary gifts. It is probable that they were Hellenist Jews, natives of a remote country, who, having been in Judea (perhaps attending some of the feasts at Jerusalem) upward of twenty years since, had heard John preach, and had received his doctrine concerning the Messiah; but, having returned to their own country, had not been made acquainted with the effusion of the Holy Spirit on the day of pentecost, and with the progress of Christianity since that period. And he said, Unto what were ye baptized? — Into what dispensation? to the sealing of what doctrine? It seems, those who were baptized by the apostles, commonly received the extraordinary gifts of the Holy Spirit. They said to him, Unto John’s baptism — We were baptized by John, and believe what he taught. Then said Paul, John verily baptized with the baptism of repentance — John called sinners to repentance, to prepare the way of the Lord, and admitted the penitent to the baptism of water, saying, that they should believe on him that should come after — That is, the whole baptism and preaching of John pointed at Christ. After this John is mentioned no more in the New Testament. When they heard this — Their hearts were so impressed with it, that they readily complied with the direction and advice of the apostle, and were baptized in the name of the Lord Jesus — So that they were baptized twice, but not in the same manner, or with the same baptism; John did not baptize in the manner Christ afterward commanded, that is, in the name of the Father, of the Son, and of the Holy Ghost. And — After their baptism; Paul laying his hands on them, the Holy Ghost came upon them; and, as a proof of it, they spake with tongues and prophesied. These brethren being the first in Ephesus who received the Holy Ghost in his extraordinary gifts, it is probable the apostle afterward ordained, at least, some of them, elders of that church. If so, they may have been among those elders of Ephesus who came to Miletus, and received from Paul the pathetic exhortation recorded Acts 20:18-35.

4. Baptism of repentance—John’s baptism when received obligated the people to repent anew of sin in expectation of a soon-coming Messiah. By accepting the rite they acknowledged the obligation and the expectation. Yet when Messiah came he required a new baptism, obligating a consecration to him, whereby the Spirit of promise would be poured out upon them, and they be emancipated into the full liberty of the sons of God. Christ Jesus—Messiah Jesus. John’s baptism obligated faith in the Messiah; John’s testimony obligated faith in Jesus as Messiah. (See notes on John 1:19-42.) The Gospel of the apostle John, indeed, written by him at this same Ephesus, clearly indicates in its first chapter the need, from the great number of Johnites in that locality, of a clear testimony that the Baptist himself did most explicitly affirm Jesus to be the Messiah.

V. 5. 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.

Verse 5. When they heard this, &c.] As there is no evidence in the New Testament of persons being rebaptized, unless this be one, many criticisms have been hazarded to prove that these persons were not rebaptized. I see no need of this. To be a Christian, a man must be baptized in the Christian faith: these persons had not been baptized into that faith, and therefore were not Christians: they felt this, and were immediately baptized into the name of the Lord Jesus. This is a plain case; but let one instance be produced of a person being rebaptized, who had before been baptized in the name of the holy Trinity, or even in the name of Jesus alone. In my view, it is an awful thing to iterate baptism when it had been before essentially performed: by “essentially performed,” I mean, administered by sprinkling, washing, or plunging, by or in water, in the name of the Father, Son, and Spirit, being invoked at the time. Whoever has had this has the essence of baptism, as far as that can be conferred by man; and it matters not at what period of his life he has had it; it is a substantial baptism, and by it the person has been fully consecrated to the holy and blessed Trinity; and there should not be an iteration of this consecration on any account whatever. It is totally contrary to the canon law; it is contrary to the decisions of the best divines; it is contrary to the practice of the purest ages of the Church of God; it is contrary to the New Testament, and tends to bring this sacred ordinance into disrepute.

Verses 2-7. Having found certain disciples — Who had been formerly baptized by John the Baptist, and since imperfectly instructed in Christianity, he said, Have ye received the Holy Ghost? — The extraordinary gifts, as well as the sanctifying graces of the Holy Spirit; since ye believed — These disciples were converts to the Christian faith, that is, they believed that Jesus was the Christ; but Paul inquires whether they had received the Holy Ghost, whose operations on the minds of men for their illumination, conviction, conversion, sanctification, and comfort, were revealed some time after the doctrine of Jesus being the Christ was made known. He asks whether they had been acquainted with this revelation; and had been made partakers of this blessing. This was not all. Extraordinary gifts of the Spirit had been conferred upon the apostles, and other disciples, presently after Christ’s ascension, and these had been frequently communicated since upon certain occasions; and he inquires whether they had received these; whether they had had that seal of the truth of Christ’s doctrine in themselves. Observe, reader, although we have now no reason to expect any such extraordinary gifts as were given then, the canon of the New Testament having been long since completed and ratified, and it being our duty to depend upon that as the most sure word of prophecy; yet there are graces of the Spirit, given to all true believers, which are to them seals of the truth of their faith, and earnests of their future inheritance in their hearts, (2 Corinthians 1:22; 5:5; Ephesians 1:13,) and it concerns us all, who profess the Christian faith, seriously to inquire whether we have received these. The Holy Ghost is promised to all believers, who sincerely, earnestly, and importunately ask his influences, Luke 11:13. But many are deceived in this matter, and think they have received the Holy Ghost, when really they have not. As there are pretenders to the gifts of the Spirit, so there are to his graces and comforts. We should therefore strictly examine ourselves on this subject; and inquire whether we have received the Holy Ghost since we believed? The tree is known by its fruits. Do we bring forth the fruits of the Spirit, love, joy, peace, &c., all goodness, righteousness, and truth. Are we led by the Spirit? Do we live and walk in the Spirit? Do we experience his renovating power, and are we under his government? See Galatians 5:22, 25; Ephesians 5:9; Romans 8:14; Titus 3:5. We have not so much as heard whether there be any Holy Ghost — They had heard and knew that the Holy Ghost was promised in the Old Testament, to be given in the days of the Messiah, and they did not doubt that that promise would be fulfilled in its season; but they had been so much out of the way of receiving information in this matter, that they had not yet heard that the Holy Ghost had actually been communicated to any, especially in his extraordinary gifts. It is probable that they were Hellenist Jews, natives of a remote country, who, having been in Judea (perhaps attending some of the feasts at Jerusalem) upward of twenty years since, had heard John preach, and had received his doctrine concerning the Messiah; but, having returned to their own country, had not been made acquainted with the effusion of the Holy Spirit on the day of pentecost, and with the progress of Christianity since that period. And he said, Unto what were ye baptized? — Into what dispensation? to the sealing of what doctrine? It seems, those who were baptized by the apostles, commonly received the extraordinary gifts of the Holy Spirit. They said to him, Unto John’s baptism — We were baptized by John, and believe what he taught. Then said Paul, John verily baptized with the baptism of repentance — John called sinners to repentance, to prepare the way of the Lord, and admitted the penitent to the baptism of water, saying, that they should believe on him that should come after — That is, the whole baptism and preaching of John pointed at Christ. After this John is mentioned no more in the New Testament. When they heard this — Their hearts were so impressed with it, that they readily complied with the direction and advice of the apostle, and were baptized in the name of the Lord Jesus — So that they were baptized twice, but not in the same manner, or with the same baptism; John did not baptize in the manner Christ afterward commanded, that is, in the name of the Father, of the Son, and of the Holy Ghost. And — After their baptism; Paul laying his hands on them, the Holy Ghost came upon them; and, as a proof of it, they spake with tongues and prophesied. These brethren being the first in Ephesus who received the Holy Ghost in his extraordinary gifts, it is probable the apostle afterward ordained, at least, some of them, elders of that church. If so, they may have been among those elders of Ephesus who came to Miletus, and received from Paul the pathetic exhortation recorded Acts 20:18-35.

5. Were baptized—We have here an unquestionable proof of a rebaptism; namely, of a once baptized disciple of John now baptized into the faith of Jesus.

Verse 6. They spake with tongues, and prophesied.] They received the miraculous gift of different languages; and in those languages they taught to the people the great doctrines of the Christian religion; for this appears to be the meaning of the word proefhteuon, prophesied, as it is used above.

Verses 2-7. Having found certain disciples — Who had been formerly baptized by John the Baptist, and since imperfectly instructed in Christianity, he said, Have ye received the Holy Ghost? — The extraordinary gifts, as well as the sanctifying graces of the Holy Spirit; since ye believed — These disciples were converts to the Christian faith, that is, they believed that Jesus was the Christ; but Paul inquires whether they had received the Holy Ghost, whose operations on the minds of men for their illumination, conviction, conversion, sanctification, and comfort, were revealed some time after the doctrine of Jesus being the Christ was made known. He asks whether they had been acquainted with this revelation; and had been made partakers of this blessing. This was not all. Extraordinary gifts of the Spirit had been conferred upon the apostles, and other disciples, presently after Christ’s ascension, and these had been frequently communicated since upon certain occasions; and he inquires whether they had received these; whether they had had that seal of the truth of Christ’s doctrine in themselves. Observe, reader, although we have now no reason to expect any such extraordinary gifts as were given then, the canon of the New Testament having been long since completed and ratified, and it being our duty to depend upon that as the most sure word of prophecy; yet there are graces of the Spirit, given to all true believers, which are to them seals of the truth of their faith, and earnests of their future inheritance in their hearts, (2 Corinthians 1:22; 5:5; Ephesians 1:13,) and it concerns us all, who profess the Christian faith, seriously to inquire whether we have received these. The Holy Ghost is promised to all believers, who sincerely, earnestly, and importunately ask his influences, Luke 11:13. But many are deceived in this matter, and think they have received the Holy Ghost, when really they have not. As there are pretenders to the gifts of the Spirit, so there are to his graces and comforts. We should therefore strictly examine ourselves on this subject; and inquire whether we have received the Holy Ghost since we believed? The tree is known by its fruits. Do we bring forth the fruits of the Spirit, love, joy, peace, &c., all goodness, righteousness, and truth. Are we led by the Spirit? Do we live and walk in the Spirit? Do we experience his renovating power, and are we under his government? See Galatians 5:22, 25; Ephesians 5:9; Romans 8:14; Titus 3:5. We have not so much as heard whether there be any Holy Ghost — They had heard and knew that the Holy Ghost was promised in the Old Testament, to be given in the days of the Messiah, and they did not doubt that that promise would be fulfilled in its season; but they had been so much out of the way of receiving information in this matter, that they had not yet heard that the Holy Ghost had actually been communicated to any, especially in his extraordinary gifts. It is probable that they were Hellenist Jews, natives of a remote country, who, having been in Judea (perhaps attending some of the feasts at Jerusalem) upward of twenty years since, had heard John preach, and had received his doctrine concerning the Messiah; but, having returned to their own country, had not been made acquainted with the effusion of the Holy Spirit on the day of pentecost, and with the progress of Christianity since that period. And he said, Unto what were ye baptized? — Into what dispensation? to the sealing of what doctrine? It seems, those who were baptized by the apostles, commonly received the extraordinary gifts of the Holy Spirit. They said to him, Unto John’s baptism — We were baptized by John, and believe what he taught. Then said Paul, John verily baptized with the baptism of repentance — John called sinners to repentance, to prepare the way of the Lord, and admitted the penitent to the baptism of water, saying, that they should believe on him that should come after — That is, the whole baptism and preaching of John pointed at Christ. After this John is mentioned no more in the New Testament. When they heard this — Their hearts were so impressed with it, that they readily complied with the direction and advice of the apostle, and were baptized in the name of the Lord Jesus — So that they were baptized twice, but not in the same manner, or with the same baptism; John did not baptize in the manner Christ afterward commanded, that is, in the name of the Father, of the Son, and of the Holy Ghost. And — After their baptism; Paul laying his hands on them, the Holy Ghost came upon them; and, as a proof of it, they spake with tongues and prophesied. These brethren being the first in Ephesus who received the Holy Ghost in his extraordinary gifts, it is probable the apostle afterward ordained, at least, some of them, elders of that church. If so, they may have been among those elders of Ephesus who came to Miletus, and received from Paul the pathetic exhortation recorded Acts 20:18-35.

6. Spake with tongues—We have here a miniature Pentecost, a new outpouring of the charismatic Spirit upon a new twelve. Preaching to Jews and Gentiles, confirmed by rare Miracles. 8-12.

Verses 2-7. Having found certain disciples — Who had been formerly baptized by John the Baptist, and since imperfectly instructed in Christianity, he said, Have ye received the Holy Ghost? — The extraordinary gifts, as well as the sanctifying graces of the Holy Spirit; since ye believed — These disciples were converts to the Christian faith, that is, they believed that Jesus was the Christ; but Paul inquires whether they had received the Holy Ghost, whose operations on the minds of men for their illumination, conviction, conversion, sanctification, and comfort, were revealed some time after the doctrine of Jesus being the Christ was made known. He asks whether they had been acquainted with this revelation; and had been made partakers of this blessing. This was not all. Extraordinary gifts of the Spirit had been conferred upon the apostles, and other disciples, presently after Christ’s ascension, and these had been frequently communicated since upon certain occasions; and he inquires whether they had received these; whether they had had that seal of the truth of Christ’s doctrine in themselves. Observe, reader, although we have now no reason to expect any such extraordinary gifts as were given then, the canon of the New Testament having been long since completed and ratified, and it being our duty to depend upon that as the most sure word of prophecy; yet there are graces of the Spirit, given to all true believers, which are to them seals of the truth of their faith, and earnests of their future inheritance in their hearts, (2 Corinthians 1:22; 5:5; Ephesians 1:13,) and it concerns us all, who profess the Christian faith, seriously to inquire whether we have received these. The Holy Ghost is promised to all believers, who sincerely, earnestly, and importunately ask his influences, Luke 11:13. But many are deceived in this matter, and think they have received the Holy Ghost, when really they have not. As there are pretenders to the gifts of the Spirit, so there are to his graces and comforts. We should therefore strictly examine ourselves on this subject; and inquire whether we have received the Holy Ghost since we believed? The tree is known by its fruits. Do we bring forth the fruits of the Spirit, love, joy, peace, &c., all goodness, righteousness, and truth. Are we led by the Spirit? Do we live and walk in the Spirit? Do we experience his renovating power, and are we under his government? See Galatians 5:22, 25; Ephesians 5:9; Romans 8:14; Titus 3:5. We have not so much as heard whether there be any Holy Ghost — They had heard and knew that the Holy Ghost was promised in the Old Testament, to be given in the days of the Messiah, and they did not doubt that that promise would be fulfilled in its season; but they had been so much out of the way of receiving information in this matter, that they had not yet heard that the Holy Ghost had actually been communicated to any, especially in his extraordinary gifts. It is probable that they were Hellenist Jews, natives of a remote country, who, having been in Judea (perhaps attending some of the feasts at Jerusalem) upward of twenty years since, had heard John preach, and had received his doctrine concerning the Messiah; but, having returned to their own country, had not been made acquainted with the effusion of the Holy Spirit on the day of pentecost, and with the progress of Christianity since that period. And he said, Unto what were ye baptized? — Into what dispensation? to the sealing of what doctrine? It seems, those who were baptized by the apostles, commonly received the extraordinary gifts of the Holy Spirit. They said to him, Unto John’s baptism — We were baptized by John, and believe what he taught. Then said Paul, John verily baptized with the baptism of repentance — John called sinners to repentance, to prepare the way of the Lord, and admitted the penitent to the baptism of water, saying, that they should believe on him that should come after — That is, the whole baptism and preaching of John pointed at Christ. After this John is mentioned no more in the New Testament. When they heard this — Their hearts were so impressed with it, that they readily complied with the direction and advice of the apostle, and were baptized in the name of the Lord Jesus — So that they were baptized twice, but not in the same manner, or with the same baptism; John did not baptize in the manner Christ afterward commanded, that is, in the name of the Father, of the Son, and of the Holy Ghost. And — After their baptism; Paul laying his hands on them, the Holy Ghost came upon them; and, as a proof of it, they spake with tongues and prophesied. These brethren being the first in Ephesus who received the Holy Ghost in his extraordinary gifts, it is probable the apostle afterward ordained, at least, some of them, elders of that church. If so, they may have been among those elders of Ephesus who came to Miletus, and received from Paul the pathetic exhortation recorded Acts 20:18-35.

PAUL AT EPHESUS, 1-41.

Rebaptism of the Twelve. John’s Disciples, 1-7.

1. Upper coasts—From his visit to Jerusalem, (Acts 18:22-23,) and brief residence at Antioch, Paul had taken the circuit of his Churches in Asia Minor, and was now ready, according to his promise, (Acts 18:21,) to fulfil his apostolic mission in the illustrious city of EPHESUS. Four great city Churches had been formed by him in Asia Minor, four in Europe, and between these Ephesus was to stand, a tall observatory, from which both fours could be contemplated, as at a bird’s eye view—a central medium of communication, through which the Churches of the East and West, Asia and Europe, could maintain the communion of saints as one great Christian republic. His success in this purpose was very complete. Here a holy Church of Christ was built, to which a most loving epistle was addressed. Over this Church a Timothy first presided. Then a John here resided, wrote probably here his epistles, and laid here his earthly remains. Here, too, tradition affirms the mother of Jesus lived, died, and was entombed. To this as the head of the “Seven Churches of Asia,” is made the first Apocalyptic address. (Revelation 2:1.) Descending from the upper coasts, that is, the Phrygian and Galatian highlands, near the high sources whence the Meander and Cayster flow down to the sea, on both sides of Ephesus, as Paul moved down from the east, he would behold the city lying on a plateau, less than five miles square, flanked on the left by the long mountain ridges of the Coressus and the Prion, along whose summit the city wall extended, with the buildings lining the lower slopes. Nearer at hand, on the margin of the slope, stood the theatre, so memorable in Paul’s history, whose remains are the largest of the kind extant. More distant, and near the harbour, was the temple of Diana, one of the wonders of the world. Beyond was the blue AEgean, which Paul had so lately crossed on his voyage from Corinth. and which he was soon to re-cross on a brief visit to that same Corinth. The great religious characteristic which Paul was to encounter in Ephesus was the overwhelming power of the worship of the great goddess Diana, (Greek, ARTEMIS.)

Certain disciples—These disciples appear not to be pure Johnites, who had never heard of Jesus; but imperfectly informed Christians, who had never heard of the effusion of the Holy Ghost. Followers of John, unknowing of Jesus, would hardly be called DISCIPLES.

Verse 8. Spake boldly-three months] We have often remarked that St. Paul, in every place, made his first offers of salvation to the Jews; and it was only when they rejected it, that he turned to the Gentiles; see Acts 18:6. And the same line of conduct he pursues here: he goes to the school of Tyrannus, at least a public place, to which all might resort, when they obstinately rejected the Gospel in the synagogue.

Disputing and persuading] dialegomenouv, kai peiqwn, Holding conversations with them, in order to persuade them of the truth of the doctrine of Christ.

Verses 8-10. And he went into the synagogue — As he used to do in other places; and spake boldly — Greek, eparrhsiazeto, he spake with freedom and confidence; for the space of three months, disputing — Greek, dialegomenov, reasoning, or discoursing; and persuading, &c. — That is, reasoning in proof of the things which concerned the gospel dispensation, and persuading the Jews to believe these things. But when divers were hardened, and believed not — But still continued in their infidelity and rebellion, perceiving, probably, the drift of his discourses to be, that men were justified by faith in Christ and his gospel, without obeying the law of Moses; and spake evil of that way — The Christian way of worshipping God; before the multitude — The people in the synagogue; representing it as utterly subversive of the revelation made by Moses and the prophets; he departed from them — Leaving them and their synagogue to themselves; and separated the disciples — From the Jews, whom he found to be incorrigible; and discoursing in the school of one Tyrannus — Who was either himself converted, or let his school to the apostle for hire to preach in. In this school, which we do not find was any otherwise consecrated than by preaching the gospel there, Paul discoursed daily, and not on the sabbaths only. And this continued — This was done by Paul, and was his daily practice, for the space of two years, so that all they which dwelt in the proconsular Asia — That is, all the inhabitants of the country who desired it; heard the word of the Lord — Though for some peculiar reason he had been forbidden to preach it there in his former journey, chap. 16:6; both Jews and Greeks — It seem, the fame of the apostle’s doctrine and miracles brought multitudes to Ephesus from distant parts; and these, by what they heard and saw, being converted, preached the gospel when they returned to their own cities, and founded those churches which the apostle tells the Colossians, (Colossians 2:1,) had not seen his face in the flesh.

8-12. When Paul paid his brief visit (Acts 18:20, 21) to Ephesus the Jews seemed to welcome him, and desired his stay. He now returns, and is heard by them for a period of three months. He declares the kingdom of God and Jesus its king, and a division takes place. The majority, hardened into the usual Jewish obstinacy, and the leaders proclaimed their hostility before the multitude; but, overawed by the spiritual power of Paul, already manifested, and being perhaps but a feeble minority in Ephesus, they did not, like the Jews of Corinth, appeal to the Roman magistracy, nor, like those of Philippi, attempt a mob.

V. 9. 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.

Verse 9. When divers were hardened] tinev, When some of them were hardened; several no doubt felt the power of Divine truth, and yielded consent. Our term divers, one of the most bald in our language, has too general a meaning for this place.

Behold the effect of the word of God! It is a savour of life unto life, or death unto death, according as it is received or rejected. The twelve men mentioned above received it affectionately, and they were made partakers of the Holy Ghost; the others were hardened, for they refused to believe; and they calumniated the doctrine, and became Satan’s preachers among the multitude, to prejudice them against Christ and his religion. Separated the disciples] Paul, and those converted under his ministry, had doubtless been in the habit of attending public worship in the synagogue: but, on the persecuting conduct of these Jews; he and his converts wholly withdrew from the synagogue, and took a place for themselves; and constantly afterwards held their own meetings at a school room, which they hired no doubt for the purpose.

The school of one Tyrannus.] For scolh, the school, one MS. has sunagwgh, the synagogue; and, for Tyrannus, some have Tyrannios. Some have considered the original word as being an epithet, rather than the name of a person; and think that a prince or nobleman is intended, because turannov, tyrant, is taken in this sense: but this is a most unlikely conjecture. It appears that the person in question was a schoolmaster, and that he lent or hired his room to the apostles; and that they preached daily in it to as many, both Jews and Gentiles, as chose to attend. It is very likely that Tyrannus was a Jew, and was at least well affected to the Christian cause; for we have many proofs that individuals among them kept schools for the instruction of their youth; besides the schools or academies kept by the more celebrated rabbins. See Schoettgen and Vitringa. The school of Tyrannus might have been such a place as Exeter Hall, and such like places for public and especially for extraordinary religious meetings in London.

Verses 8-10. And he went into the synagogue — As he used to do in other places; and spake boldly — Greek, eparrhsiazeto, he spake with freedom and confidence; for the space of three months, disputing — Greek, dialegomenov, reasoning, or discoursing; and persuading, &c. — That is, reasoning in proof of the things which concerned the gospel dispensation, and persuading the Jews to believe these things. But when divers were hardened, and believed not — But still continued in their infidelity and rebellion, perceiving, probably, the drift of his discourses to be, that men were justified by faith in Christ and his gospel, without obeying the law of Moses; and spake evil of that way — The Christian way of worshipping God; before the multitude — The people in the synagogue; representing it as utterly subversive of the revelation made by Moses and the prophets; he departed from them — Leaving them and their synagogue to themselves; and separated the disciples — From the Jews, whom he found to be incorrigible; and discoursing in the school of one Tyrannus — Who was either himself converted, or let his school to the apostle for hire to preach in. In this school, which we do not find was any otherwise consecrated than by preaching the gospel there, Paul discoursed daily, and not on the sabbaths only. And this continued — This was done by Paul, and was his daily practice, for the space of two years, so that all they which dwelt in the proconsular Asia — That is, all the inhabitants of the country who desired it; heard the word of the Lord — Though for some peculiar reason he had been forbidden to preach it there in his former journey, chap. 16:6; both Jews and Greeks — It seem, the fame of the apostle’s doctrine and miracles brought multitudes to Ephesus from distant parts; and these, by what they heard and saw, being converted, preached the gospel when they returned to their own cities, and founded those churches which the apostle tells the Colossians, (Colossians 2:1,) had not seen his face in the flesh.

9. School of one Tyrannus—Ephesus was a Greek city; literature, philosophy, poetry, and rhetoric flourished here. Driven from the synagogue, therefore, the apostle took to the school; doubtless a school of a Greek rhetorician. Here he found a roomy apartment and full congregations.

V. 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.

Verse 10. By the space of two years] The schoolhouse of Tyrannus was his regular chapel; and it is likely that in it he taught Christianity, as Tyrannus taught languages or sciences.

All they-in Asia heard the word] Meaning, probably, the Proconsular Asia, for the extent of which see Clarke’s note on “Acts 16:6”. Jews and Greeks.] For, although he ceased preaching in the synagogues of the Jews, yet they continued to hear him in the school of Tyrannus. But it is likely that Paul did not confine himself to this place, but went about through the different towns and villages; without which, how could all Asia have heard the word? By Greeks, we are to understand, not only the proselytes of the gate, but the heathens in general.

Verses 8-10. And he went into the synagogue — As he used to do in other places; and spake boldly — Greek, eparrhsiazeto, he spake with freedom and confidence; for the space of three months, disputing — Greek, dialegomenov, reasoning, or discoursing; and persuading, &c. — That is, reasoning in proof of the things which concerned the gospel dispensation, and persuading the Jews to believe these things. But when divers were hardened, and believed not — But still continued in their infidelity and rebellion, perceiving, probably, the drift of his discourses to be, that men were justified by faith in Christ and his gospel, without obeying the law of Moses; and spake evil of that way — The Christian way of worshipping God; before the multitude — The people in the synagogue; representing it as utterly subversive of the revelation made by Moses and the prophets; he departed from them — Leaving them and their synagogue to themselves; and separated the disciples — From the Jews, whom he found to be incorrigible; and discoursing in the school of one Tyrannus — Who was either himself converted, or let his school to the apostle for hire to preach in. In this school, which we do not find was any otherwise consecrated than by preaching the gospel there, Paul discoursed daily, and not on the sabbaths only. And this continued — This was done by Paul, and was his daily practice, for the space of two years, so that all they which dwelt in the proconsular Asia — That is, all the inhabitants of the country who desired it; heard the word of the Lord — Though for some peculiar reason he had been forbidden to preach it there in his former journey, chap. 16:6; both Jews and Greeks — It seem, the fame of the apostle’s doctrine and miracles brought multitudes to Ephesus from distant parts; and these, by what they heard and saw, being converted, preached the gospel when they returned to their own cities, and founded those churches which the apostle tells the Colossians, (Colossians 2:1,) had not seen his face in the flesh.

Ver. 10. This [work of daily disputation and preaching] continued for the space of two years; so that all they which dwelt in Asia, not Asia minor or Consular Asia, but the province of Asia, which contained the seven churches, heard the word. Poole says, properly speaking, the towns adjacent to Ephesus; quæ circa Ephesum. To localize Paul, and shut him up in one city for two years was impossible. He must go, and wrestle with the rulers of the darkness of this world.

10. All… in Asia—In the vigour of his manhood, in the plenitude of the Spirit, in the tide of expanding success, did this mighty apostle now make a profound impression not only upon this idolatrous city of Diana, but upon all the border Asia. Aided by his faithful fellow ministers, and, perhaps, by his consecrated twelve, he could not only thunder the law and the Gospel from the academic hall of Tyrannus, but in the surrounding rural territory, and even the other great Asiatic cities. Thousands who came to Ephesus to worship in the cloisters of Diana, came to hear the Gospel of the Saviour at the school of Tyrannus. Other thousands heard that same Gospel from the apostle’s faithful missionaries; so that literally “all Asia heard the word of the Lord Jesus.”

HISTORICAL NOTE III.—Nero—It was in about the month of October, A.D. 54, that the news of the Roman Emperor CLAUDIUS’ death and of NERO’S accession found Paul in the second of his three years’ preaching at EPHESUS. (See Hist. Note 2 at 9:31.) His reign more than covers the future years of Paul’s ministry. While he was thus planting the Gospel in the empire, Burrus, the statesman, and Seneca, the philosopher, were endeavouring to sow the seeds of wisdom and morality in the heart of the young future Emperor, NERO. Under the influence of those lessons, for the first five years of his reign Nero was one of the best of rulers. But he lived to destroy the lives successively of Burrus, Seneca, and Paul.

V. 11. Special miracles-Wrought in a very uncommon manner.

Verse 11. God wrought special miracles] dunameiv te ou tav tucausav, Miracles of no ordinary kind, i.e. extraordinary miracles.

Verses 11, 12. And God — To add the greater efficacy and success to this important doctrine; wrought special miracles by the hands of Paul — Who, as he abode longer at Ephesus than at any other city we read of, so he wrought more and greater miracles than in any other. So that from his body were brought unto the sick handkerchiefs, or aprons — Greek, soudaria h simikinqia, sudaria vel semicinctia. These two words, originally Latin, have been differently rendered, but the etymology of the first plainly determines it to signify pieces of linen with which they wiped the sweat from their faces, and the latter word signifies things round their waists, doubtless girdles or sashes. Aprons made no part of the ordinary dress of the Greeks; yet they might possibly be occasionally used, both by men and women, to preserve their clothes clean, while they were engaged in some particular kind of work. Dr. Macknight thinks, that these handkerchiefs and aprons belonged to the sick, from whom they were brought to touch Paul’s body, and then taken back to them, when they had the effect here mentioned. And the diseases departed from them, and the evil spirits — Which occasioned many of these diseases, though they might appear purely natural; went out of them — In this respect Paul was equal to Peter, whose shadow, as he passed by, overshadowing the sick, who were laid on couches in the streets of Jerusalem, cured them of their distempers, Acts 5:15. Hence we may infer, that it was in a great measure owing to the multitude and greatness of Paul’s miracles, that so many of the inhabitants of Ephesus, and of the province of Asia, embraced the gospel.

Ver. 11. God wrought special miracles by the hands of Paul. This power did not forsake him to the end of life. So it was also with the spirit of prophecy; he foretold the circumstances of his own shipwreck with historic accuracy. But while Paul, the great rabbi, shines; what must we think of the humility, the modesty, and piety of St. Luke? While his pen immortalizes others, he keeps himself out of sight. Who can doubt of his inspiration from the meek and lowly Redeemer? He believed in the perfect record, the doomsday book of heaven.

8-12. When Paul paid his brief visit (Acts 18:20, 21) to Ephesus the Jews seemed to welcome him, and desired his stay. He now returns, and is heard by them for a period of three months. He declares the kingdom of God and Jesus its king, and a division takes place. The majority, hardened into the usual Jewish obstinacy, and the leaders proclaimed their hostility before the multitude; but, overawed by the spiritual power of Paul, already manifested, and being perhaps but a feeble minority in Ephesus, they did not, like the Jews of Corinth, appeal to the Roman magistracy, nor, like those of Philippi, attempt a mob.

V. 12. Evil spirits-Who also occasioned many of those diseases, which yet might appear to be purely natural.

Verse 12. Handkerchiefs or aprons] soudaria h simikinqia, 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.

Verses 11, 12. And God — To add the greater efficacy and success to this important doctrine; wrought special miracles by the hands of Paul — Who, as he abode longer at Ephesus than at any other city we read of, so he wrought more and greater miracles than in any other. So that from his body were brought unto the sick handkerchiefs, or aprons — Greek, soudaria h simikinqia, sudaria vel semicinctia. These two words, originally Latin, have been differently rendered, but the etymology of the first plainly determines it to signify pieces of linen with which they wiped the sweat from their faces, and the latter word signifies things round their waists, doubtless girdles or sashes. Aprons made no part of the ordinary dress of the Greeks; yet they might possibly be occasionally used, both by men and women, to preserve their clothes clean, while they were engaged in some particular kind of work. Dr. Macknight thinks, that these handkerchiefs and aprons belonged to the sick, from whom they were brought to touch Paul’s body, and then taken back to them, when they had the effect here mentioned. And the diseases departed from them, and the evil spirits — Which occasioned many of these diseases, though they might appear purely natural; went out of them — In this respect Paul was equal to Peter, whose shadow, as he passed by, overshadowing the sick, who were laid on couches in the streets of Jerusalem, cured them of their distempers, Acts 5:15. Hence we may infer, that it was in a great measure owing to the multitude and greatness of Paul’s miracles, that so many of the inhabitants of Ephesus, and of the province of Asia, embraced the gospel.

12. Handkerchiefs or aprons—While Paul is the great preacher in the desk of Tyrannus, he is also the humble mechanic in the shop of some tent-maker. Hence these, his handkerchiefs, were the sudaria, the sweat-clothes, with which literally he had wiped the perspiration from his face. And these aprons were the semi-cincta, the ordinary overalls, bound upon the front of his person, so as to protect it from the dirt of his labour. (See note on Acts 8:24.)

While earnestly engaged in founding a Church in Ephesus, Paul was not permitted to forget his already established Churches. Some disorders in the Church of Corinth obliged him, in deep sorrow, to pay a brief visit across the AEgean, and administer tender reproof and correction. Yet he left the offenders with a solemn warning, (as he himself tells us, 2 Corinthians 13:2,) “If I come again I will not spare.” On his return, across the same AEgean, to Ephesus, he wrote a brief letter, (previous to his two great Corinthian epistles,) which has not been preserved, enforcing his rebukes, and requiring them to separate wholly from fornicators. To this lost letter he alludes, 1 Corinthians 5:9-12.

Heathen Exorcism Punished by its own Demons—the Sons of Sceva and the Demoniac, 13-20.

V. 13. 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.

Verse 13. Certain of the vagabond Jews, exorcists] tinev apo twn periercomenwn ioudaiwn exorkistwn; 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.

Verses 13-16. Then certain of the vagabond Jews, exorcists — Dr. Whitby, and several other critics, have produced many passages from Irenæus, Origen, Epiphanius, and Josephus, to prove that several of the Jews, about this time, pretended to a power of casting out devils, particularly by some arts or charms derived from Solomon. These men are called vagabond Jews, and exorcists, because they strolled through the countries of the Lesser Asia, practising that magic which was in such vogue among the heathen. But when they came to Ephesus, hearing of the wonderful things which Paul performed in the name of Jesus, and, perhaps, seeing some of them, they took upon them to call over them which had evil spirits, the name of the Lord Jesus — Vain undertaking! Satan laughs at all those who attempt to expel him, either out of the bodies or souls of men, except by divine faith. Saying, We adjure you by Jesus whom Paul preacheth — They do not say whom we believe in, or depend upon, or have authority from; but whom Paul preacheth — As if they had said, We will try what that name will do. The exorcists in the Roman Church, who pretend to cast the devil out of melancholy people, by spells and charms which they understand not, and for which they have not any divine warrant, and, therefore, cannot use them in faith, are the followers of these vagabond Jews. There were seven sons of one Sceva — A Jewish chief priest, who did this, desirous of the honour or profit which they thought would redound from such cures, and imagining there was some secret charm in the name of Jesus, to which these infernal agents would submit. But the evil spirit — Contemning their adjuration; answered, Jesus I know, and Paul I know — I know the authority and power of Jesus and Paul, and am ready to obey them; but who are ye? — What power have you to command us in his name? Or, who gave you any such power? And the man, in whom the evil spirit was, leaped, or sprung, on them, and overcame them — To such a degree, as to tear off their clothes from their backs, and beat them with great violence; so that they fled out of the house — In which they had attempted the cure; naked and wounded — And became public spectacles of scorn and derision, in a city where these things were peculiarly regarded. 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, or by merely professing his religion, he will prevail against us.

Ver. 13. Vagabond jews, exorcists; who affected to heal demoniacs, by invoking the name of the devil. Other jews, more decently invoked the name of Jehovah. Our Saviour seems to allow that those invocations sometimes produced effects, by asking, If I by Beelzebub cast out devils, by whom do your children cast them out? Those invocations contained the essence of diabolical wickedness, and are utterly condemned in the law of Moses.

13. Vagabonds—Called by the Romans circulatores. They were travelling claimants to the power of casting out demons and restoring the diseased. Similarly, nearly to our own times, travelling gipsies and other fortune-tellers have perpetuated old heathen superstitions even through the Christian ages. Exorcists—Men who, by the authority of the name of some powerful being, solemnly assumed to require the demon to depart so effectively as to be obeyed. For some occult reason Solomon, the king of Israel, was supposed to possess that mighty power over demons that used in adjuration would compel or frighten them to depart. Whom Paul preacheth—In the hall of Tyrannus they had heard Paul proclaim the divinity of Jesus.

Verse 14. Seven sons of one Sceva, a Jew, and chief of the priests] The original ioudaiou arcierewv, 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 uioi skeua tinov ierewv, the sons of Skeva, a certain priest, as it stands in the Codex Bezæ, 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, &c. 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, Matthew 12:27. See Clark’s note there; “Matthew 12:27”.

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, &c.; all indicate imposture. Magicians among the Jews were termed שם בעלי baaley shem, Masters of the Name, that is, the name of Jehovah hwhy 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.

Verses 13-16. Then certain of the vagabond Jews, exorcists — Dr. Whitby, and several other critics, have produced many passages from Irenæus, Origen, Epiphanius, and Josephus, to prove that several of the Jews, about this time, pretended to a power of casting out devils, particularly by some arts or charms derived from Solomon. These men are called vagabond Jews, and exorcists, because they strolled through the countries of the Lesser Asia, practising that magic which was in such vogue among the heathen. But when they came to Ephesus, hearing of the wonderful things which Paul performed in the name of Jesus, and, perhaps, seeing some of them, they took upon them to call over them which had evil spirits, the name of the Lord Jesus — Vain undertaking! Satan laughs at all those who attempt to expel him, either out of the bodies or souls of men, except by divine faith. Saying, We adjure you by Jesus whom Paul preacheth — They do not say whom we believe in, or depend upon, or have authority from; but whom Paul preacheth — As if they had said, We will try what that name will do. The exorcists in the Roman Church, who pretend to cast the devil out of melancholy people, by spells and charms which they understand not, and for which they have not any divine warrant, and, therefore, cannot use them in faith, are the followers of these vagabond Jews. There were seven sons of one Sceva — A Jewish chief priest, who did this, desirous of the honour or profit which they thought would redound from such cures, and imagining there was some secret charm in the name of Jesus, to which these infernal agents would submit. But the evil spirit — Contemning their adjuration; answered, Jesus I know, and Paul I know — I know the authority and power of Jesus and Paul, and am ready to obey them; but who are ye? — What power have you to command us in his name? Or, who gave you any such power? And the man, in whom the evil spirit was, leaped, or sprung, on them, and overcame them — To such a degree, as to tear off their clothes from their backs, and beat them with great violence; so that they fled out of the house — In which they had attempted the cure; naked and wounded — And became public spectacles of scorn and derision, in a city where these things were peculiarly regarded. 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, or by merely professing his religion, he will prevail against us.

14. Chief… priests—It is evident from verses 18, 19, that the priesthood of Sceva, though a Jew, was in the service of Artemis. For the defeat of his sorcerer sons induced the people to burn their books of Artemisian rites.

Verse 15. Jesus I know, and Paul I know] In the answer of the demoniac, the verb in varied: ton ihsoun ginwskw, kai ton paulon epistamai, umeiv de tinev (tinov) este. 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.

Verses 13-16. Then certain of the vagabond Jews, exorcists — Dr. Whitby, and several other critics, have produced many passages from Irenæus, Origen, Epiphanius, and Josephus, to prove that several of the Jews, about this time, pretended to a power of casting out devils, particularly by some arts or charms derived from Solomon. These men are called vagabond Jews, and exorcists, because they strolled through the countries of the Lesser Asia, practising that magic which was in such vogue among the heathen. But when they came to Ephesus, hearing of the wonderful things which Paul performed in the name of Jesus, and, perhaps, seeing some of them, they took upon them to call over them which had evil spirits, the name of the Lord Jesus — Vain undertaking! Satan laughs at all those who attempt to expel him, either out of the bodies or souls of men, except by divine faith. Saying, We adjure you by Jesus whom Paul preacheth — They do not say whom we believe in, or depend upon, or have authority from; but whom Paul preacheth — As if they had said, We will try what that name will do. The exorcists in the Roman Church, who pretend to cast the devil out of melancholy people, by spells and charms which they understand not, and for which they have not any divine warrant, and, therefore, cannot use them in faith, are the followers of these vagabond Jews. There were seven sons of one Sceva — A Jewish chief priest, who did this, desirous of the honour or profit which they thought would redound from such cures, and imagining there was some secret charm in the name of Jesus, to which these infernal agents would submit. But the evil spirit — Contemning their adjuration; answered, Jesus I know, and Paul I know — I know the authority and power of Jesus and Paul, and am ready to obey them; but who are ye? — What power have you to command us in his name? Or, who gave you any such power? And the man, in whom the evil spirit was, leaped, or sprung, on them, and overcame them — To such a degree, as to tear off their clothes from their backs, and beat them with great violence; so that they fled out of the house — In which they had attempted the cure; naked and wounded — And became public spectacles of scorn and derision, in a city where these things were peculiarly regarded. 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, or by merely professing his religion, he will prevail against us.

Ver. 15. The evil spirit answered, Jesus I know, — ginwscw, I acknowledge; and Paulon epistamai. I know who Paul is, but who are ye? They escaped naked and wounded, and happy for hypocrites to escape at all. We cannot overcome evil spirits with an arm of flesh.

15. Evil spirit answered—Speaking from within the man and using his organs. (See note on Mark 5:1.) Who are ye?—The divine purpose is to enable Ephesus to realize that Jesus is divine, and supreme even over the great goddess. To this end: 1. Her jugglers are reduced to use his name as having been proved by Paul’s miracles to be mightier than any spell of their own. 2. The demon is compelled, in disobedience to the sorcerers, audibly to declare the supremacy of Jesus. 3. The Divine Power uses him as an instrument in punishing the sorcerers for their presumption in appropriating the name of Jesus. 4. In so doing the demon so reveals the utter hellishness of his own nature as to till the minds of the spectators with horror. (See notes on Mark 1:24, and 5:7.)

Verse 16. And the man in whom the evil spirit was, &c.] 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?

Verses 13-16. Then certain of the vagabond Jews, exorcists — Dr. Whitby, and several other critics, have produced many passages from Irenæus, Origen, Epiphanius, and Josephus, to prove that several of the Jews, about this time, pretended to a power of casting out devils, particularly by some arts or charms derived from Solomon. These men are called vagabond Jews, and exorcists, because they strolled through the countries of the Lesser Asia, practising that magic which was in such vogue among the heathen. But when they came to Ephesus, hearing of the wonderful things which Paul performed in the name of Jesus, and, perhaps, seeing some of them, they took upon them to call over them which had evil spirits, the name of the Lord Jesus — Vain undertaking! Satan laughs at all those who attempt to expel him, either out of the bodies or souls of men, except by divine faith. Saying, We adjure you by Jesus whom Paul preacheth — They do not say whom we believe in, or depend upon, or have authority from; but whom Paul preacheth — As if they had said, We will try what that name will do. The exorcists in the Roman Church, who pretend to cast the devil out of melancholy people, by spells and charms which they understand not, and for which they have not any divine warrant, and, therefore, cannot use them in faith, are the followers of these vagabond Jews. There were seven sons of one Sceva — A Jewish chief priest, who did this, desirous of the honour or profit which they thought would redound from such cures, and imagining there was some secret charm in the name of Jesus, to which these infernal agents would submit. But the evil spirit — Contemning their adjuration; answered, Jesus I know, and Paul I know — I know the authority and power of Jesus and Paul, and am ready to obey them; but who are ye? — What power have you to command us in his name? Or, who gave you any such power? And the man, in whom the evil spirit was, leaped, or sprung, on them, and overcame them — To such a degree, as to tear off their clothes from their backs, and beat them with great violence; so that they fled out of the house — In which they had attempted the cure; naked and wounded — And became public spectacles of scorn and derision, in a city where these things were peculiarly regarded. 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, or by merely professing his religion, he will prevail against us.

16. Leaped on them—With such demoniac force upon the seven that their loose oriental garments are torn off, and they rush from the house naked and wounded, and glad to save their lives. Yet a well-sustained reading substitutes both for them; indicating that but two of the seven were involved.

V. 17. And the name of the Lord Jesus was magnified-So that even the malice of the devil wrought for the furtherance of the Gospel.

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 exorkismov.

Verses 17-20. And this — Acknowledgment of the divine authority of Jesus and Paul, made in the absence of both; or this fact, concerning the possessed man, thus prevailing against the sons of Sceva; was known to all the Jews and Greeks dwelling in Ephesus — And became, doubtless, the common subject of conversation; and fear fell on them all — For in this instance they saw a striking proof of the malice of the devil, whom they served, and of 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, or taken into their mouths rashly, nor his religion confounded with the pagan superstitions. Hence his name, 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. And many — Who had formerly been professors of unwarrantable arts, but who now believed — Being strongly impressed by what had happened, and struck with the power of the evil spirit over the sons of Sceva; came — To Paul, of their own accord; and confessed — That they had attempted to cure diseased persons by charms and other magical practices; and showed their deeds — The devices by which they had deceived the multitude; or made a public declaration of their unlawful practices. Many of them also, who used these curious arts — Magical arts, to which that soft appellation was given by those that practised them, now firmly believing the gospel; brought their books — In which the different forms of incantation for different diseases were prescribed, the method of making these incantations was showed, the herbs and other medicines to be used with these incantations were pointed out, and the seasons for using them were fixed. And burned them before all men — Who were present; and — A great many of them being judged of high value in that place; they counted the price of them, and found it fifty thousand pieces of silver — If these be taken for Jewish shekels, and valued at three shillings each, (which are the principles of Dr. Benson’s computation,) the sum will amount to seven thousand five hundred pounds sterling; or, setting it at two shillings and sixpence, to six thousand two hundred and fifty pounds. Nevertheless, the owners of them made a willing sacrifice of them to truth and piety; because the arts themselves being unlawful, it was not fit that the books which taught them should be in the possession of any person whatever. So mightily grew the word of God and prevailed — So remarkable was the triumph of the gospel over all considerations of honour or interest that could be opposed to it on this, or on any other occasion.

17. Fear fell on them all—Terror lest they suffer the awful penalty of tampering with the Artemisian sorceries. Name… Jesus… magnified—As superior to every other name, even that of Artemis, and as alone divine, and obeyed by the most terrible powers of hell. And this divine awe was universal, upon Jews and Greeks, so as to produce a deep impression upon Ephesus. (See notes on Acts 13:12, and 16:17.)

V. 18. 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.

Verses 17-20. And this — Acknowledgment of the divine authority of Jesus and Paul, made in the absence of both; or this fact, concerning the possessed man, thus prevailing against the sons of Sceva; was known to all the Jews and Greeks dwelling in Ephesus — And became, doubtless, the common subject of conversation; and fear fell on them all — For in this instance they saw a striking proof of the malice of the devil, whom they served, and of 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, or taken into their mouths rashly, nor his religion confounded with the pagan superstitions. Hence his name, 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. And many — Who had formerly been professors of unwarrantable arts, but who now believed — Being strongly impressed by what had happened, and struck with the power of the evil spirit over the sons of Sceva; came — To Paul, of their own accord; and confessed — That they had attempted to cure diseased persons by charms and other magical practices; and showed their deeds — The devices by which they had deceived the multitude; or made a public declaration of their unlawful practices. Many of them also, who used these curious arts — Magical arts, to which that soft appellation was given by those that practised them, now firmly believing the gospel; brought their books — In which the different forms of incantation for different diseases were prescribed, the method of making these incantations was showed, the herbs and other medicines to be used with these incantations were pointed out, and the seasons for using them were fixed. And burned them before all men — Who were present; and — A great many of them being judged of high value in that place; they counted the price of them, and found it fifty thousand pieces of silver — If these be taken for Jewish shekels, and valued at three shillings each, (which are the principles of Dr. Benson’s computation,) the sum will amount to seven thousand five hundred pounds sterling; or, setting it at two shillings and sixpence, to six thousand two hundred and fifty pounds. Nevertheless, the owners of them made a willing sacrifice of them to truth and piety; because the arts themselves being unlawful, it was not fit that the books which taught them should be in the possession of any person whatever. So mightily grew the word of God and prevailed — So remarkable was the triumph of the gospel over all considerations of honour or interest that could be opposed to it on this, or on any other occasion.

18. Many that believed—That is, many who were members of the Church before this transaction. Showed their deeds—Revealed how in spite of their Christianity they had still indulged in pagan dealing with the lower powers of nature and demonism. And, as above remarked, even through the Christian centuries there has run a streak of this same paganism.

V. 19. 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.

Verse 19. Which used curious arts] ta perierga. From the use of this word in the Greek writers, we know that it signified magical arts, sorceries, incantations, &c. Ephesus abounded with these. Dio Cassius, speaking of the Emperor Adrian, says, oJ adrianov periergotatov hn kai manteiaiv kai magganeiaiv pantodapaiv ecrhto. “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 efesia grammata, 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, &c., of these charms. Suidas, under efesia grammata, 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: efesia grammata. hn men palai stJ, usteron de proseqesan tines apatewnev kai alla, fasi de twn prwtwn ta onomata, tade ASKION, KATASKION, LIX, TETRAX, DAMNAMENEUS, AISION, dhloi de, to men askion, skotov, to de kata skion, fwv, to de lix, gh, tetrax de, eniautov, damnameneuv de, hliov, aision de, alhqev. tauta oun iera esti kai agia. “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.

Then it is said they brought their books together, we are to understand the books which treated of these curious arts; such as the efesia grammata, 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 argurion, which we translate piece of silver, means a shekel, as that word is used Matthew 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 argurion, 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 Bezæ 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.

Verses 17-20. And this — Acknowledgment of the divine authority of Jesus and Paul, made in the absence of both; or this fact, concerning the possessed man, thus prevailing against the sons of Sceva; was known to all the Jews and Greeks dwelling in Ephesus — And became, doubtless, the common subject of conversation; and fear fell on them all — For in this instance they saw a striking proof of the malice of the devil, whom they served, and of 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, or taken into their mouths rashly, nor his religion confounded with the pagan superstitions. Hence his name, 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. And many — Who had formerly been professors of unwarrantable arts, but who now believed — Being strongly impressed by what had happened, and struck with the power of the evil spirit over the sons of Sceva; came — To Paul, of their own accord; and confessed — That they had attempted to cure diseased persons by charms and other magical practices; and showed their deeds — The devices by which they had deceived the multitude; or made a public declaration of their unlawful practices. Many of them also, who used these curious arts — Magical arts, to which that soft appellation was given by those that practised them, now firmly believing the gospel; brought their books — In which the different forms of incantation for different diseases were prescribed, the method of making these incantations was showed, the herbs and other medicines to be used with these incantations were pointed out, and the seasons for using them were fixed. And burned them before all men — Who were present; and — A great many of them being judged of high value in that place; they counted the price of them, and found it fifty thousand pieces of silver — If these be taken for Jewish shekels, and valued at three shillings each, (which are the principles of Dr. Benson’s computation,) the sum will amount to seven thousand five hundred pounds sterling; or, setting it at two shillings and sixpence, to six thousand two hundred and fifty pounds. Nevertheless, the owners of them made a willing sacrifice of them to truth and piety; because the arts themselves being unlawful, it was not fit that the books which taught them should be in the possession of any person whatever. So mightily grew the word of God and prevailed — So remarkable was the triumph of the gospel over all considerations of honour or interest that could be opposed to it on this, or on any other occasion.

Ver. 19. Many of them used curious arts; magic, sorcery, necromancy, and astrology, Simon Magus practised these things in Samaria. The former of those arts were diabolical; and on judicial astrology, Reflections will be found on Jeremiah 10.

They counted the price. The triumph of the name of Jesus rendered their arts openly detestable, and made their books of no value. Those books were very expensive, being written on parchment, and often emblazoned with figures, exhibiting conversations with the dead, &c. When their hearts became touched with grace, they durst not sell those expensive works, for that were to corrupt others. A French bookseller having allowed me to look at his books, I found behind a shelf a manuscript in a beautiful text. He saw me reading it, and came with haste, and took it out of my hands, but with a blush on his cheek. The subject was necromancy. The example of those Ephesians should teach christians to abandon all trades connected with fraud, or intemperance, or profanation of the sabbath day. The children of our heavenly Father must not beg their bread of the wicked one.

19. Many—Other than Christian believers. Curious arts—Arts about which men may be more curious than wise; arts which true wisdom would let alone. Books—These books were manuscript scrolls and larger documents, containing the lore of the black art. The stupendous superstition of the Diana worship was formed into a dark science, with its subtle professors and its extended treatises. These manuscripts contained the doctrines, the prescriptions of magical drugs and herbs, and rubrics directing the mode of performing the various ceremonials. These were the celebrated ‘Efesia Grammata, which, being inscribed upon the crown, the girdle, and the feet of the goddess, became impregnated with a mighty nature-power, and, being transcribed upon a scrap of parchment, were worn upon the person as a charm against any natural disease or other evil. Whoever carried about him these incantations would be victorious in every thing. King Croesus is said, upon his funeral pile, to have consoled his dying moments by repeating these mystic syllables. An Ephesian wrestler, while he concealed these charms upon his person, conquered his Milesian antagonist; but the scroll was stolen from his pocket, and he was vanquished.

Burned them—Confession is cheap, but reformation is often costly. A false penitence would have sold these books, and kept both the money and the credit for piety. Before all—A blazing declaration that the temple and the idol deserved the same fate. Fifty thousand… silver—Nearly eight thousand dollars. For doubtless the books had a superstitious value far above the price of ordinary volumes of literature.

V. 20. So powerfully did the word of God grow-In extent, and prevail-In power and efficacy.

Verse 20. So mightily grew the word of God, and prevailed.] The Codex Bezæ 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, 1 Corinthians 15:32: If I after the manner of men, have fought with wild beasts at Ephesus, &c. 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. See Clarke “Acts 19:38”

Verses 17-20. And this — Acknowledgment of the divine authority of Jesus and Paul, made in the absence of both; or this fact, concerning the possessed man, thus prevailing against the sons of Sceva; was known to all the Jews and Greeks dwelling in Ephesus — And became, doubtless, the common subject of conversation; and fear fell on them all — For in this instance they saw a striking proof of the malice of the devil, whom they served, and of 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, or taken into their mouths rashly, nor his religion confounded with the pagan superstitions. Hence his name, 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. And many — Who had formerly been professors of unwarrantable arts, but who now believed — Being strongly impressed by what had happened, and struck with the power of the evil spirit over the sons of Sceva; came — To Paul, of their own accord; and confessed — That they had attempted to cure diseased persons by charms and other magical practices; and showed their deeds — The devices by which they had deceived the multitude; or made a public declaration of their unlawful practices. Many of them also, who used these curious arts — Magical arts, to which that soft appellation was given by those that practised them, now firmly believing the gospel; brought their books — In which the different forms of incantation for different diseases were prescribed, the method of making these incantations was showed, the herbs and other medicines to be used with these incantations were pointed out, and the seasons for using them were fixed. And burned them before all men — Who were present; and — A great many of them being judged of high value in that place; they counted the price of them, and found it fifty thousand pieces of silver — If these be taken for Jewish shekels, and valued at three shillings each, (which are the principles of Dr. Benson’s computation,) the sum will amount to seven thousand five hundred pounds sterling; or, setting it at two shillings and sixpence, to six thousand two hundred and fifty pounds. Nevertheless, the owners of them made a willing sacrifice of them to truth and piety; because the arts themselves being unlawful, it was not fit that the books which taught them should be in the possession of any person whatever. So mightily grew the word of God and prevailed — So remarkable was the triumph of the gospel over all considerations of honour or interest that could be opposed to it on this, or on any other occasion.

20. Grew the word—As all these dark superstitions flowed from the one great Ephesian idolatry, so their exposure disgraced the system, and wrought a sense in men’s minds of the true divinity of Christianity.

V. 21. 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, Romans 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.

Verse 21. Paul purposed in the spirit, &c.] 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 1 Corinthians 16:5, 6; and afterwards to go to Jerusalem; but it is likely that he did not leave Ephesus till after pentecost, A.D. 59. (1 Corinthians 16:8.) And he resolved, if possible, to see Rome, which had been the object of his wishes for a considerable time. See Romans 1:10, 13; 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, 1 Corinthians 16:17; 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.

Verses 21, 22. After these things, &c. — After the extraordinary cures performed, and conversions made, at Ephesus, which have been mentioned above, Paul, being much concerned about the spiritual welfare of his former converts, and very solicitous to promote the progress of the gospel; purposed in spirit dielqwn, having passed through Macedonia and Achaia — Where he had planted so many flourishing churches some time ago; to go to Jerusalem, saying, After I have been there, I must also see Rome — That I may bear my testimony to the gospel in that metropolis of the world. “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, Romans 15:26. 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, have enlarged his heart even as the sand of the sea.” — Bengelius. Providence, accordingly, brought Paul to Rome, though in a manner different from that in which he had expected to visit it. So he sent Timotheus and Erastus into Macedonia — To give the churches notice of his intending to visit them, and to get their collection ready for the poor Christians in Judea. And soon after, he wrote his first epistle to the Corinthians, designing to follow it himself, as appears, 1 Corinthians 4:17-19. For the present, however, he himself stayed in Asia — In the country about Ephesus, founding churches and instructing the new converts.

21. After… ended—In the present two verses Luke states Paul’s new mapping out of his future mission.

When he started last from Antioch, (Acts 18:23,) his plan was, after an orderly revisitation of his Galatian and Phrygian Churches, to fulfil his promise (Acts 18:21) to perform a full ministry at Ephesus. For more than two years has he now discharged that ministry, and the most stupendous superstition of the world is trembling before him. Yet he realizes that his present mission here of laying sure foundations for a future growth is nearly accomplished, and he begins to forecast his future. A great definite object now rises up before his mind. He will circuit around through his European Churches back to Jerusalem, and then—ROME. Purposed— ”By the phrase purposed in spirit we must doubtless understand neither a direct intimation of the Spirit, such as he had received during his first residence in this region, (Acts 16:7,) nor yet an ordinary act of human deliberation and decision; but rather an act of the inner life, in which the energy of the Divine Spirit and of the spirit of Paul cooperated together in one common purpose.”—Baumgarten. (See our note on Luke 1:3.) Go to Jerusalem—By this phrase Luke implies that the circuit through Europe was subsidiary, and his aiming at Jerusalem was the main object. How was this? Luke does not inform us, and we must learn Paul’s mind in this from Paul himself.

The later Church at Jerusalem, under the terrible pressure of the hostile temple and haughty priesthood, was always half Judaized and quite pauperized. (See note on Acts 11:29.) Toward the apostle of the Gentiles their face was repulsive. (See note on Acts 15:12.) Toward them, in return, St. Paul looked with deep pity for their narrowness, yet with reverence for their position as the mother Church, and with a strong desire at once to relieve their necessities and win their hearts both to himself and to Christ, the Divine Incarnate. (See note on Acts 12:19.) With these views he organized a system of extensive money contributions from all his Gentile Churches, with which in hand he purposed, attended by the chosen delegates of the Churches, to revisit the Jerusalem Church.

Verse 22. So he sent into Macedonia] He desired Timothy to go as far as Corinth, 1 Corinthians 4:18, and after that to return to him at Ephesus, 1 Corinthians 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, oikonomov, either of Ephesus or Corinth; see Romans 16:23. He was one of St. Paul’s companions, and is mentioned as being left by the apostle at Corinth, 2 Timothy 4:20.

Verses 21, 22. After these things, &c. — After the extraordinary cures performed, and conversions made, at Ephesus, which have been mentioned above, Paul, being much concerned about the spiritual welfare of his former converts, and very solicitous to promote the progress of the gospel; purposed in spirit dielqwn, having passed through Macedonia and Achaia — Where he had planted so many flourishing churches some time ago; to go to Jerusalem, saying, After I have been there, I must also see Rome — That I may bear my testimony to the gospel in that metropolis of the world. “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, Romans 15:26. 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, have enlarged his heart even as the sand of the sea.” — Bengelius. Providence, accordingly, brought Paul to Rome, though in a manner different from that in which he had expected to visit it. So he sent Timotheus and Erastus into Macedonia — To give the churches notice of his intending to visit them, and to get their collection ready for the poor Christians in Judea. And soon after, he wrote his first epistle to the Corinthians, designing to follow it himself, as appears, 1 Corinthians 4:17-19. For the present, however, he himself stayed in Asia — In the country about Ephesus, founding churches and instructing the new converts.

22. Sent… two—To prepare his way in the Churches for his visit, he sends, about the Passover of his third year in Ephesus, two harbingers, Timothy and Erastus, purposing, on account of the great and effectual door opened in Ephesus, to remain himself fifty weeks longer, namely, until the ensuing Pentecost. For his own account of these facts see 1 Corinthians 16:5-10, written to the Corinthians from Ephesus during this interval of fifty weeks. Erastus was probably the chamberlain of Corinth, whither he is now going, and is subsequently honourably saluted in Paul’s second letter to Timothy. (Romans 16:23; 2 Timothy 4:6.) From Ephesus at this time was sent

PAUL’S THIRD LETTER, THE FIRST EPISTLE TO THE CORINTHIANS. (A.D. 57.) The Commotion at Ephesus on behalf of the great Goddess (Diana) Artemis, 24-41.

The great Ephesian goddess Artemis (improperly here transformed into the Latin goddess Diana) was, as the picture of her image here exhibited illustrates, the personification of earth or NATURE in her generative, productive, and nourishing energies and manifestations. Like earth, she bore a mural coronal, a crown of walls; and, as the nourishing all-mother, she exhibited a countless number of nippled breasts. As generative nature-goddess she presided over human conception and childbirth, and her temple was once burned on the birthnight of Alexander the Great, because the great goddess was absent attending the great man’s infantile advent. As cherishing nature-goddess, the Ephesian spells derived from her person such energizing strength as to give all-conquering power to those who wore them. Hence, too, she was patron of health and of medicine, of the preparation of herbs, drugs, and charms, which could cast out demons, invigorate the corporeal system, and guard from danger and harm. Hereby she was a fountain of sorcery and juggle. Magical science flourished under her shadow. She stood in dark connection with subterranean and infernal powers and agencies. From her precincts a body of magical professors sprang, and travelling wizards and exorcists sallied forth into all adjacent regions.

Verse 23. No small stir about that way.] Concerning the Gospel, which the apostles preached; and which is termed this way, Acts 9:2, where see the note.

Verses 23-27. The same time there arose no small stir — Taracov ouk oligov, no small tumult, about that way — The way of worshipping God, and securing a happy immortality, which Paul taught. For Demetrius, a silversmith — A man of considerable influence; who made silver shrines for Diana — Greek, naouv argurouv Artemidov, literally, silver temples of Diana; that is, silver models, or representations in miniature, of the temple of Diana, and of the image which, as they said, fell down from Jupiter. The tabernacles of Moloch, mentioned Acts 7:43, which the Israelites carried about in the wilderness, seem to have been things of the same kind with Diana’s shrines. See Hammond and Whitby. These little temples, or shrines, were in great request, not only in Ephesus, but in other parts of Asia, as being curious and beautiful ornaments, and used for idolatrous purposes. And in this business, it appears, Demetrius employed a great number of workmen, much to their advantage as well as his own. But, perceiving there would be an end of the trade if Paul’s doctrine were suffered to spread, he called together — Those whom he employed; with the workmen of like occupation — Employed by others; and said, Sirs, ye know that by this craft — This manufacture of silver shrines; we have our wealth — Not only our subsistence, but riches, and, therefore, on no account must we suffer this craft to grow into contempt. 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 employments which are unlawful, how much wealth soever is gotten by them. Moreover, ye see and hear — That is, ye see what is done in Ephesus, and ye have information of the state of things in other places; that this Paul hath persuaded much people — Greek, ou monon Efesou, alla scedon pashv thv Asiav, not only of Ephesus, but of all Asia; and turned them away — From the established religion; saying, that they be no gods which are made with hands — And could any truth be more plain and self-evident than this affirmed by Paul? or any reasoning more cogent and convincing than that of the prophet, The workmen made it, therefore it is not god? The first and most genuine notion that we have of God is, that he has his being of himself, and depends upon none; but that all things have their being from him, and their dependance on him: from which it must follow, that those are no gods which are the creatures of men’s fancy, and the work of men’s hands; and yet, what is here said manifestly shows that the contrary opinion did in those ages generally prevail, namely, that there was a real divinity in the images of their supposed deities; though some of the latter heathen have spoken of them just as the Papists do now. So that not only our craft is in danger to be set at naught — To come into disgrace and be ruined, which must be the necessary consequence of Paul’s success; but also that the temple of the great goddess Diana should be despised — No wonder a discourse should make a deep impression, which was edged both by interest and superstition; and her magnificence, or 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, as the goddess of hunting, of travelling, child-birth, enchantments, &c.; as Luna, Hecate, Lucina, Proserpine, and so on. Under one or other of which views, she had, undoubtedly, a vast number of votaries. Her temple, raised at the expense of all Asia, was two hundred and twenty years in building, and was four hundred and twenty-five feet long, two hundred and twenty broad, and supported by one hundred and twenty-seven marble pillars, erected by so many kings. It was also adorned with many most beautiful statues, and was considered as one of the seven wonders of the world. It was burned down on the day on which Socrates was poisoned; then again on the night when Alexander the Great was born, by Erostratus, purely that he might be remembered in after ages; and destroyed the last time in the reign of Constantine, pursuant to the edict of that emperor, commanding all the heathen temples to be demolished.

PAUL AT EPHESUS, 1-41.

Rebaptism of the Twelve. John’s Disciples, 1-7.

1. Upper coasts—From his visit to Jerusalem, (Acts 18:22-23,) and brief residence at Antioch, Paul had taken the circuit of his Churches in Asia Minor, and was now ready, according to his promise, (Acts 18:21,) to fulfil his apostolic mission in the illustrious city of EPHESUS. Four great city Churches had been formed by him in Asia Minor, four in Europe, and between these Ephesus was to stand, a tall observatory, from which both fours could be contemplated, as at a bird’s eye view—a central medium of communication, through which the Churches of the East and West, Asia and Europe, could maintain the communion of saints as one great Christian republic. His success in this purpose was very complete. Here a holy Church of Christ was built, to which a most loving epistle was addressed. Over this Church a Timothy first presided. Then a John here resided, wrote probably here his epistles, and laid here his earthly remains. Here, too, tradition affirms the mother of Jesus lived, died, and was entombed. To this as the head of the “Seven Churches of Asia,” is made the first Apocalyptic address. (Revelation 2:1.) Descending from the upper coasts, that is, the Phrygian and Galatian highlands, near the high sources whence the Meander and Cayster flow down to the sea, on both sides of Ephesus, as Paul moved down from the east, he would behold the city lying on a plateau, less than five miles square, flanked on the left by the long mountain ridges of the Coressus and the Prion, along whose summit the city wall extended, with the buildings lining the lower slopes. Nearer at hand, on the margin of the slope, stood the theatre, so memorable in Paul’s history, whose remains are the largest of the kind extant. More distant, and near the harbour, was the temple of Diana, one of the wonders of the world. Beyond was the blue AEgean, which Paul had so lately crossed on his voyage from Corinth. and which he was soon to re-cross on a brief visit to that same Corinth. The great religious characteristic which Paul was to encounter in Ephesus was the overwhelming power of the worship of the great goddess Diana, (Greek, ARTEMIS.)

Certain disciples—These disciples appear not to be pure Johnites, who had never heard of Jesus; but imperfectly informed Christians, who had never heard of the effusion of the Holy Ghost. Followers of John, unknowing of Jesus, would hardly be called DISCIPLES.

V. 24. 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.

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, &c. 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, prwtwn asiav efesiwn. 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 Clarke’s note on “Acts 19:27”.

Brought no small gain] There were many made, many sold, and probably at considerable prices.

Verses 23-27. The same time there arose no small stir — Taracov ouk oligov, no small tumult, about that way — The way of worshipping God, and securing a happy immortality, which Paul taught. For Demetrius, a silversmith — A man of considerable influence; who made silver shrines for Diana — Greek, naouv argurouv Artemidov, literally, silver temples of Diana; that is, silver models, or representations in miniature, of the temple of Diana, and of the image which, as they said, fell down from Jupiter. The tabernacles of Moloch, mentioned Acts 7:43, which the Israelites carried about in the wilderness, seem to have been things of the same kind with Diana’s shrines. See Hammond and Whitby. These little temples, or shrines, were in great request, not only in Ephesus, but in other parts of Asia, as being curious and beautiful ornaments, and used for idolatrous purposes. And in this business, it appears, Demetrius employed a great number of workmen, much to their advantage as well as his own. But, perceiving there would be an end of the trade if Paul’s doctrine were suffered to spread, he called together — Those whom he employed; with the workmen of like occupation — Employed by others; and said, Sirs, ye know that by this craft — This manufacture of silver shrines; we have our wealth — Not only our subsistence, but riches, and, therefore, on no account must we suffer this craft to grow into contempt. 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 employments which are unlawful, how much wealth soever is gotten by them. Moreover, ye see and hear — That is, ye see what is done in Ephesus, and ye have information of the state of things in other places; that this Paul hath persuaded much people — Greek, ou monon Efesou, alla scedon pashv thv Asiav, not only of Ephesus, but of all Asia; and turned them away — From the established religion; saying, that they be no gods which are made with hands — And could any truth be more plain and self-evident than this affirmed by Paul? or any reasoning more cogent and convincing than that of the prophet, The workmen made it, therefore it is not god? The first and most genuine notion that we have of God is, that he has his being of himself, and depends upon none; but that all things have their being from him, and their dependance on him: from which it must follow, that those are no gods which are the creatures of men’s fancy, and the work of men’s hands; and yet, what is here said manifestly shows that the contrary opinion did in those ages generally prevail, namely, that there was a real divinity in the images of their supposed deities; though some of the latter heathen have spoken of them just as the Papists do now. So that not only our craft is in danger to be set at naught — To come into disgrace and be ruined, which must be the necessary consequence of Paul’s success; but also that the temple of the great goddess Diana should be despised — No wonder a discourse should make a deep impression, which was edged both by interest and superstition; and her magnificence, or 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, as the goddess of hunting, of travelling, child-birth, enchantments, &c.; as Luna, Hecate, Lucina, Proserpine, and so on. Under one or other of which views, she had, undoubtedly, a vast number of votaries. Her temple, raised at the expense of all Asia, was two hundred and twenty years in building, and was four hundred and twenty-five feet long, two hundred and twenty broad, and supported by one hundred and twenty-seven marble pillars, erected by so many kings. It was also adorned with many most beautiful statues, and was considered as one of the seven wonders of the world. It was burned down on the day on which Socrates was poisoned; then again on the night when Alexander the Great was born, by Erostratus, purely that he might be remembered in after ages; and destroyed the last time in the reign of Constantine, pursuant to the edict of that emperor, commanding all the heathen temples to be demolished.

Ver. 24. Demetrius — made silver shrines for Diana. According to Beza these were medals, exhibiting the goddess enthroned in her temple; but some read, “little temples,” or models. These could be suspended to the neck, or hung up in their chambers. This man excited against Paul a dreadful storm of popular fury, in which figuratively he fought with beasts at Ephesus.

24. Shrines—The shrines were portable images or models of the temple of Artemis, or rather of the central chapel enclosed by the temple, and in which the image of the goddess was encased. The shrine was made of wood or metal, and probably contained an image of the great image. As the goddess was worshipped not only in “all Asia,” but “all the world,” these shrines were in great demand for world-wide exportation. They were supposed to communicate all those blessings of health, vigour, safety, offspring, and prosperity of which the original nature-goddess was author. To secure those blessings the shrines were worn about the person, retained in the home, or deposited in some neighbouring temple. Hence we see they were the material of an abundant trade for their manufacturers in Ephesus. Demetrius—If not proprietor of the entire manufactory or sale of the shrines, this person was at any rate qualified in brain and tongue for leading a stirring movement. The preaching of Paul, the growth of his Church, the spreading scepticism chording with the advancing civilization of the age, was making its impression. Of this the shrine market was test, and was exhibiting unwelcome proofs. A counter movement was imperatively necessary.

V. 25. The workmen-Employed by him and them.

Verse 25. By this craft we have our wealth.] The word euporia 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.

Verses 23-27. The same time there arose no small stir — Taracov ouk oligov, no small tumult, about that way — The way of worshipping God, and securing a happy immortality, which Paul taught. For Demetrius, a silversmith — A man of considerable influence; who made silver shrines for Diana — Greek, naouv argurouv Artemidov, literally, silver temples of Diana; that is, silver models, or representations in miniature, of the temple of Diana, and of the image which, as they said, fell down from Jupiter. The tabernacles of Moloch, mentioned Acts 7:43, which the Israelites carried about in the wilderness, seem to have been things of the same kind with Diana’s shrines. See Hammond and Whitby. These little temples, or shrines, were in great request, not only in Ephesus, but in other parts of Asia, as being curious and beautiful ornaments, and used for idolatrous purposes. And in this business, it appears, Demetrius employed a great number of workmen, much to their advantage as well as his own. But, perceiving there would be an end of the trade if Paul’s doctrine were suffered to spread, he called together — Those whom he employed; with the workmen of like occupation — Employed by others; and said, Sirs, ye know that by this craft — This manufacture of silver shrines; we have our wealth — Not only our subsistence, but riches, and, therefore, on no account must we suffer this craft to grow into contempt. 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 employments which are unlawful, how much wealth soever is gotten by them. Moreover, ye see and hear — That is, ye see what is done in Ephesus, and ye have information of the state of things in other places; that this Paul hath persuaded much people — Greek, ou monon Efesou, alla scedon pashv thv Asiav, not only of Ephesus, but of all Asia; and turned them away — From the established religion; saying, that they be no gods which are made with hands — And could any truth be more plain and self-evident than this affirmed by Paul? or any reasoning more cogent and convincing than that of the prophet, The workmen made it, therefore it is not god? The first and most genuine notion that we have of God is, that he has his being of himself, and depends upon none; but that all things have their being from him, and their dependance on him: from which it must follow, that those are no gods which are the creatures of men’s fancy, and the work of men’s hands; and yet, what is here said manifestly shows that the contrary opinion did in those ages generally prevail, namely, that there was a real divinity in the images of their supposed deities; though some of the latter heathen have spoken of them just as the Papists do now. So that not only our craft is in danger to be set at naught — To come into disgrace and be ruined, which must be the necessary consequence of Paul’s success; but also that the temple of the great goddess Diana should be despised — No wonder a discourse should make a deep impression, which was edged both by interest and superstition; and her magnificence, or 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, as the goddess of hunting, of travelling, child-birth, enchantments, &c.; as Luna, Hecate, Lucina, Proserpine, and so on. Under one or other of which views, she had, undoubtedly, a vast number of votaries. Her temple, raised at the expense of all Asia, was two hundred and twenty years in building, and was four hundred and twenty-five feet long, two hundred and twenty broad, and supported by one hundred and twenty-seven marble pillars, erected by so many kings. It was also adorned with many most beautiful statues, and was considered as one of the seven wonders of the world. It was burned down on the day on which Socrates was poisoned; then again on the night when Alexander the Great was born, by Erostratus, purely that he might be remembered in after ages; and destroyed the last time in the reign of Constantine, pursuant to the edict of that emperor, commanding all the heathen temples to be demolished.

PAUL AT EPHESUS, 1-41.

Rebaptism of the Twelve. John’s Disciples, 1-7.

1. Upper coasts—From his visit to Jerusalem, (Acts 18:22-23,) and brief residence at Antioch, Paul had taken the circuit of his Churches in Asia Minor, and was now ready, according to his promise, (Acts 18:21,) to fulfil his apostolic mission in the illustrious city of EPHESUS. Four great city Churches had been formed by him in Asia Minor, four in Europe, and between these Ephesus was to stand, a tall observatory, from which both fours could be contemplated, as at a bird’s eye view—a central medium of communication, through which the Churches of the East and West, Asia and Europe, could maintain the communion of saints as one great Christian republic. His success in this purpose was very complete. Here a holy Church of Christ was built, to which a most loving epistle was addressed. Over this Church a Timothy first presided. Then a John here resided, wrote probably here his epistles, and laid here his earthly remains. Here, too, tradition affirms the mother of Jesus lived, died, and was entombed. To this as the head of the “Seven Churches of Asia,” is made the first Apocalyptic address. (Revelation 2:1.) Descending from the upper coasts, that is, the Phrygian and Galatian highlands, near the high sources whence the Meander and Cayster flow down to the sea, on both sides of Ephesus, as Paul moved down from the east, he would behold the city lying on a plateau, less than five miles square, flanked on the left by the long mountain ridges of the Coressus and the Prion, along whose summit the city wall extended, with the buildings lining the lower slopes. Nearer at hand, on the margin of the slope, stood the theatre, so memorable in Paul’s history, whose remains are the largest of the kind extant. More distant, and near the harbour, was the temple of Diana, one of the wonders of the world. Beyond was the blue AEgean, which Paul had so lately crossed on his voyage from Corinth. and which he was soon to re-cross on a brief visit to that same Corinth. The great religious characteristic which Paul was to encounter in Ephesus was the overwhelming power of the worship of the great goddess Diana, (Greek, ARTEMIS.)

Certain disciples—These disciples appear not to be pure Johnites, who had never heard of Jesus; but imperfectly informed Christians, who had never heard of the effusion of the Holy Ghost. Followers of John, unknowing of Jesus, would hardly be called DISCIPLES.

V. 26. 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.

Verse 26. This Paul hath persuaded and turned away much people] Prom the mouth of this heathen we have, in one sentence, a most pleasing account of the success with which God had blessed the labours 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.

Verses 23-27. The same time there arose no small stir — Taracov ouk oligov, no small tumult, about that way — The way of worshipping God, and securing a happy immortality, which Paul taught. For Demetrius, a silversmith — A man of considerable influence; who made silver shrines for Diana — Greek, naouv argurouv Artemidov, literally, silver temples of Diana; that is, silver models, or representations in miniature, of the temple of Diana, and of the image which, as they said, fell down from Jupiter. The tabernacles of Moloch, mentioned Acts 7:43, which the Israelites carried about in the wilderness, seem to have been things of the same kind with Diana’s shrines. See Hammond and Whitby. These little temples, or shrines, were in great request, not only in Ephesus, but in other parts of Asia, as being curious and beautiful ornaments, and used for idolatrous purposes. And in this business, it appears, Demetrius employed a great number of workmen, much to their advantage as well as his own. But, perceiving there would be an end of the trade if Paul’s doctrine were suffered to spread, he called together — Those whom he employed; with the workmen of like occupation — Employed by others; and said, Sirs, ye know that by this craft — This manufacture of silver shrines; we have our wealth — Not only our subsistence, but riches, and, therefore, on no account must we suffer this craft to grow into contempt. 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 employments which are unlawful, how much wealth soever is gotten by them. Moreover, ye see and hear — That is, ye see what is done in Ephesus, and ye have information of the state of things in other places; that this Paul hath persuaded much people — Greek, ou monon Efesou, alla scedon pashv thv Asiav, not only of Ephesus, but of all Asia; and turned them away — From the established religion; saying, that they be no gods which are made with hands — And could any truth be more plain and self-evident than this affirmed by Paul? or any reasoning more cogent and convincing than that of the prophet, The workmen made it, therefore it is not god? The first and most genuine notion that we have of God is, that he has his being of himself, and depends upon none; but that all things have their being from him, and their dependance on him: from which it must follow, that those are no gods which are the creatures of men’s fancy, and the work of men’s hands; and yet, what is here said manifestly shows that the contrary opinion did in those ages generally prevail, namely, that there was a real divinity in the images of their supposed deities; though some of the latter heathen have spoken of them just as the Papists do now. So that not only our craft is in danger to be set at naught — To come into disgrace and be ruined, which must be the necessary consequence of Paul’s success; but also that the temple of the great goddess Diana should be despised — No wonder a discourse should make a deep impression, which was edged both by interest and superstition; and her magnificence, or 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, as the goddess of hunting, of travelling, child-birth, enchantments, &c.; as Luna, Hecate, Lucina, Proserpine, and so on. Under one or other of which views, she had, undoubtedly, a vast number of votaries. Her temple, raised at the expense of all Asia, was two hundred and twenty years in building, and was four hundred and twenty-five feet long, two hundred and twenty broad, and supported by one hundred and twenty-seven marble pillars, erected by so many kings. It was also adorned with many most beautiful statues, and was considered as one of the seven wonders of the world. It was burned down on the day on which Socrates was poisoned; then again on the night when Alexander the Great was born, by Erostratus, purely that he might be remembered in after ages; and destroyed the last time in the reign of Constantine, pursuant to the edict of that emperor, commanding all the heathen temples to be demolished.

26. Not… Ephesus… all Asia—Demetrius doubtless exaggerates: but there is truth enough left after all deductions to impress us with the powerful and broad success of Paul’s assaults. He and his ministers confine themselves not to the hall of Tyrannus, but circuit into adjacent country and city. Dissatisfaction is prevailing through this intellectual region of Ionian Greeks, with their past systems, and the soul is hungry for higher and more cheering truth. How dear to many a heart must have come the welcome message of life and immortality of the incarnate Son of God! No gods… made with hands—But did the pagan really hold the image to be not solely the representative and reminder of the god, but the actual god himself? No doubt, we reply, there were enlightened minds of antiquity who affirmed not only that the image was not the god, but that no image could ever represent the Divine. Passages so affirming can be quoted from different philosophers. But then it is equally true that pages of passages could be quoted identifying the god with the image. Image-makers were called qeopoioi and qeoplastai, god-makers and god-moulders. And Plutarch says that the Greeks were “Neither taught nor accustomed to call brazen, sculptured, or stone figures images or honours of the gods, but gods themselves.” The converted philosopher, Arnobius, assures us of himself, when a pagan, “If ever I saw a lubricated stone, being smeared with olive-oil, I addressed it with adulation, as if a present power dwelt within it, and begged the benefactions of the senseless block.” After Christianity spread its influence, however, paganism itself grew more reflective and more careful of its language.

V. 27. 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.

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 polumastov, 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: panaiolov fusiv pantwn mhthr, 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, &c: 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.

Verses 23-27. The same time there arose no small stir — Taracov ouk oligov, no small tumult, about that way — The way of worshipping God, and securing a happy immortality, which Paul taught. For Demetrius, a silversmith — A man of considerable influence; who made silver shrines for Diana — Greek, naouv argurouv Artemidov, literally, silver temples of Diana; that is, silver models, or representations in miniature, of the temple of Diana, and of the image which, as they said, fell down from Jupiter. The tabernacles of Moloch, mentioned Acts 7:43, which the Israelites carried about in the wilderness, seem to have been things of the same kind with Diana’s shrines. See Hammond and Whitby. These little temples, or shrines, were in great request, not only in Ephesus, but in other parts of Asia, as being curious and beautiful ornaments, and used for idolatrous purposes. And in this business, it appears, Demetrius employed a great number of workmen, much to their advantage as well as his own. But, perceiving there would be an end of the trade if Paul’s doctrine were suffered to spread, he called together — Those whom he employed; with the workmen of like occupation — Employed by others; and said, Sirs, ye know that by this craft — This manufacture of silver shrines; we have our wealth — Not only our subsistence, but riches, and, therefore, on no account must we suffer this craft to grow into contempt. 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 employments which are unlawful, how much wealth soever is gotten by them. Moreover, ye see and hear — That is, ye see what is done in Ephesus, and ye have information of the state of things in other places; that this Paul hath persuaded much people — Greek, ou monon Efesou, alla scedon pashv thv Asiav, not only of Ephesus, but of all Asia; and turned them away — From the established religion; saying, that they be no gods which are made with hands — And could any truth be more plain and self-evident than this affirmed by Paul? or any reasoning more cogent and convincing than that of the prophet, The workmen made it, therefore it is not god? The first and most genuine notion that we have of God is, that he has his being of himself, and depends upon none; but that all things have their being from him, and their dependance on him: from which it must follow, that those are no gods which are the creatures of men’s fancy, and the work of men’s hands; and yet, what is here said manifestly shows that the contrary opinion did in those ages generally prevail, namely, that there was a real divinity in the images of their supposed deities; though some of the latter heathen have spoken of them just as the Papists do now. So that not only our craft is in danger to be set at naught — To come into disgrace and be ruined, which must be the necessary consequence of Paul’s success; but also that the temple of the great goddess Diana should be despised — No wonder a discourse should make a deep impression, which was edged both by interest and superstition; and her magnificence, or 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, as the goddess of hunting, of travelling, child-birth, enchantments, &c.; as Luna, Hecate, Lucina, Proserpine, and so on. Under one or other of which views, she had, undoubtedly, a vast number of votaries. Her temple, raised at the expense of all Asia, was two hundred and twenty years in building, and was four hundred and twenty-five feet long, two hundred and twenty broad, and supported by one hundred and twenty-seven marble pillars, erected by so many kings. It was also adorned with many most beautiful statues, and was considered as one of the seven wonders of the world. It was burned down on the day on which Socrates was poisoned; then again on the night when Alexander the Great was born, by Erostratus, purely that he might be remembered in after ages; and destroyed the last time in the reign of Constantine, pursuant to the edict of that emperor, commanding all the heathen temples to be demolished.

27. Our craft—Literally, our part; that is, our branch or share in the common interests concerned. Temple—With a fine show of religious public spirit Demetrius assumes, in words, that our share of interests is altogether subordinate to the great point of the honour and universal worship of the great Artemis. Our impoverishment is rather an evil; but it is horrible to think of our dishonoured religion!

This temple of Artemis (Diana) was indeed reckoned one of the seven wonders of the world. Central within the whole structure was a small roofed chapel or cella containing the sacred image. The temple itself enclosing the chapel was an immense oblong four hundred and twenty-five feet in length and two hundred and twenty feet in breadth. The whole was without roof, being in fact rows of columns, colonnades, surmounted by a horizontal entablature. The whole was simply an honorary open columnar structure, enclosing the cell that enclosed the goddess.

Verses 28, 29. And when they heard, &c., they were full of wrath — The inflammatory speech of Demetrius, addressed to the superstition and avarice of the multitude, immediately produced the desired effect; the craftsmen, and all who were employed about the temple, were exasperated to the highest degree: and, enraged to think that both their trade and their religion were in danger, they ran about the city; and cried out, with great violence, Great is Diana of the Ephesians — Elsner has shown how frequently this epithet of great was given by the heathen to Jupiter, Diana, and others of their superior deities. And the whole city was filled with confusion — The common and natural effect of an intemperate zeal for a false religion; they rushed with one accord — Demetrius and his company, with the multitude that was gathered about them; 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 Paul had done before.

28. Great—There were in mythology the twelve Dii Majores, Greater Gods, and Artemis was not generally reckoned one of them. Nevertheless Great was the special title applied by her worshippers throughout “the world.” Here, as in many other cases, vociferation supplies the place of argument. Loud and well repeated utterance is sometimes the only effective support of a false cause.

They heard… full of wrath—The oratory of Demetrius takes full effect. Having a common interest, these pagan brethren have a common piety and a common wrath, and their wrath has a common object. Woe to our apostle if he is found in Ephesus!

V. 29. 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.

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 theatre.] 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 theatre 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 theatre at Agrigentum, observes, ubi ex more Græcorum locus consultationi præbebatur; which, according to the custom of the Greeks, is the place for public deliberation. See several examples in Kypke.

Verses 28, 29. And when they heard, &c., they were full of wrath — The inflammatory speech of Demetrius, addressed to the superstition and avarice of the multitude, immediately produced the desired effect; the craftsmen, and all who were employed about the temple, were exasperated to the highest degree: and, enraged to think that both their trade and their religion were in danger, they ran about the city; and cried out, with great violence, Great is Diana of the Ephesians — Elsner has shown how frequently this epithet of great was given by the heathen to Jupiter, Diana, and others of their superior deities. And the whole city was filled with confusion — The common and natural effect of an intemperate zeal for a false religion; they rushed with one accord — Demetrius and his company, with the multitude that was gathered about them; 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 Paul had done before.

29. Gaius—Same name as the Latin Caius. This Gaius, mentioned only here, being a Macedonian, must not be identified with Gaius of Derbe, (Acts 20:4,) and probably not with Gaius of Corinth, (Romans 16:23; 1 Corinthians 1:14.) Aristarchus—Name signifying most excellent ruler. He was a native of Thessalonica, and is here first mentioned as endangered for Paul. He seems to have left Ephesus with Paul for Greece; to have returned with him from Greece to Palestine (Acts 20:4) as one of the seven; to have sailed with him from Palestine to Rome, (Acts 27:2,) and there to have been his “fellow-prisoner” (Colossians 4:10) and “fellow-labourer,” (Philemon 1:24.) In short, he seems to have been Paul’s faithful attendant from this time until his appearance before Nero. How much earlier he joined Paul we know not, as the mentions of him are incidental.

One accord into the theatre—As the ancient theatre was a place not merely of dramatic gatherings, but for public assemblies of all sorts, especially for city affairs, this mob spontaneously, without very well knowing what it is about, moves to the theatre. This was all the more readily done, as the temple where the first assemblage seems to have taken place and the theatre were in sight of each other. The theatre of Ephesus was a structure of immense size. It was semicircular in form, able to hold thirty thousand occupants, with seats receding and ascending back. After they were fairly in the theatre, from the business-like character of the place the mob became an assembly, (verse 32,) though not a very deliberative one, “for the most part knew not wherefore they had come together.”

V. 30. 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.

Verses 30-32. When Paul would have entered in to the people — Being above all fear, to plead the cause of his companions, and prove they were not gods which were made with hands; the disciples suffered him not — Because, if he had gone in, there would have been no possibility of restraining the multitude. And certain of the chief of Asia — Greek, twn Asiarcwn, of the Asiarchs, or principal officers of Asia, probably priests of Diana, who presided over the public games, which, it is thought, they were then celebrating in her honour; who were his friends — Not converts to Christianity, or his disciples, which they could not have been, and yet have remained Diana’s priests; but friendly to him, as an ingenuous, benevolent man. For, although they derived both dignity and profit from the established idolatry, yet their love of order, and attachment to good morals, led them to befriend Paul on this occasion; sent, desiring that he would not adventure himself into the theatre — Since the rage of the people was such, that it would have been with the utmost hazard of his life. Some therefore — As they stood together in the theatre; cried one thing, and some another — According as their passions influenced them, or as the zeal of others prompted them. For the greater part knew not wherefore they were come together — Which is commonly the case in such an assembly.

30. Paul… entered—They had not searched very judiciously for their victim, as it is clear that he was within the excited city. Paul probably believed that on being admitted into the theatre he could so address the assembly as to calm its fury. Such is the spontaneous confidence of great personality endowed with a natural mastery over men. What would have been his success is very doubtful, for the fears of friends, both private and official, prevented the experiment.

V. 31. The principal officers of Asia-The Asian priests, who presided over the public games, which they were then celebrating in honour of Diana.

Verse 31. Certain of the chief of Asia] tinev twn asiarcwn; 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, autw filoi, his friends; and foreseeing that Paul would be exposed to great danger if he went into the theatre, 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? 1 Corinthians 15:32.

Verses 30-32. When Paul would have entered in to the people — Being above all fear, to plead the cause of his companions, and prove they were not gods which were made with hands; the disciples suffered him not — Because, if he had gone in, there would have been no possibility of restraining the multitude. And certain of the chief of Asia — Greek, twn Asiarcwn, of the Asiarchs, or principal officers of Asia, probably priests of Diana, who presided over the public games, which, it is thought, they were then celebrating in her honour; who were his friends — Not converts to Christianity, or his disciples, which they could not have been, and yet have remained Diana’s priests; but friendly to him, as an ingenuous, benevolent man. For, although they derived both dignity and profit from the established idolatry, yet their love of order, and attachment to good morals, led them to befriend Paul on this occasion; sent, desiring that he would not adventure himself into the theatre — Since the rage of the people was such, that it would have been with the utmost hazard of his life. Some therefore — As they stood together in the theatre; cried one thing, and some another — According as their passions influenced them, or as the zeal of others prompted them. For the greater part knew not wherefore they were come together — Which is commonly the case in such an assembly.

31. Chief of Asia—Asiarchs. So the rulers of different provinces were called Syriarchs, Cypriarchs, etc. These were wealthy and honourable citizens who were elected to preside over the sacred rites and to institute public games, which, however, they were to do at their own expense. The president or the college of Asiarchs was styled High Priest, precisely the same title in the Greek as belonged to the supreme Jewish pontiff. The citizen who had once been Asiarch, permanently retained the honorary title, so that these noble friends of Paul may have been only men of Asiarch dignity. It is altogether probable, officials of Artemis as they were, that, like the more elevated minds of the age, they secretly disbelieved the divinity of the goddess; and if they were not Christians, coincided more with Paul’s monotheism than with the superstition of the populace.

V. 32. The greater part did not know for what they were come together-Which is commonly the case in such an assembly.

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] hJ ekklhsia; 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.

Verses 30-32. When Paul would have entered in to the people — Being above all fear, to plead the cause of his companions, and prove they were not gods which were made with hands; the disciples suffered him not — Because, if he had gone in, there would have been no possibility of restraining the multitude. And certain of the chief of Asia — Greek, twn Asiarcwn, of the Asiarchs, or principal officers of Asia, probably priests of Diana, who presided over the public games, which, it is thought, they were then celebrating in her honour; who were his friends — Not converts to Christianity, or his disciples, which they could not have been, and yet have remained Diana’s priests; but friendly to him, as an ingenuous, benevolent man. For, although they derived both dignity and profit from the established idolatry, yet their love of order, and attachment to good morals, led them to befriend Paul on this occasion; sent, desiring that he would not adventure himself into the theatre — Since the rage of the people was such, that it would have been with the utmost hazard of his life. Some therefore — As they stood together in the theatre; cried one thing, and some another — According as their passions influenced them, or as the zeal of others prompted them. For the greater part knew not wherefore they were come together — Which is commonly the case in such an assembly.

32. Cried one thing… confused—The embarrassment of the leaders against Paul was now complete. Could their mob have caught him in the street they could have easily murdered him. Had he entered the theatre, he might have been summarily dispatched. But as the crowd unconsciously moving into the theatre has assumed something of a deliberative form, then coolly to propose and debate any measure to make way with him would have brought the Roman government to say something about it. Nothing takes place now but incoherent and contradictory exclamations. At last a movement is made to put forth a single speaker, namely, Alexander.

V. 33. 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.

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, tw dhmw, 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, 2 Timothy 4:14, and whom, with Philetus, he was obliged to excommunicate, 1 Timothy 1:20. By the Jews putting him forward, we are to understand their earnestness to get him to undertake their defence, 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.

Verses 33, 34. And they — Namely, the artificers and workmen; drew — Greek, proebibasan, thrust forward; Alexander — Probably some well-known Christian whom they saw in the crowd; the Jews — Whom he had offended by embracing the gospel; pushing him forward — To expose him to the enraged multitude, as one who was active in destroying the established religion. And Alexander, beckoning with his hand — In token of desiring silence; would have made a defence — For himself and his brethren. But, when they knew he was a Jew — And consequently an enemy to their religion and the worship of images, they would not suffer him to speak; but all with one voice (the whole multitude uniting as one man) vociferated, Great is Diana of the Ephesians — This was all the cry for two hours together; and it was thought a sufficient confutation of Paul’s doctrine, that they are no gods which are made with hands! and thus the most sacred truths are often run down with nothing else but noise and clamour and popular fury! It was said of old, (Jeremiah 50:38,) 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 her temple there, and therefore they are concerned, by all means possible, to keep up her sinking reputation, and hope to do it effectually with, Great is Diana of the Ephesians!

33. They—A portion of the crowd. That there should be three Alexanders, all of Ephesus, each coming into relation with Paul, and each mentioned as a well known character, is quite inadmissible. The facts were, perhaps, thus: Certain friends of Paul nominated Alexander, a Jewish convert, to make defence for the prisoners, and the Jews, in order to expose the apostate to danger, push him on, but his Jewish features induce the crowd to clamour him down. After that he became a heretic (1 Timothy 1:25) and an enemy of Paul, (2 Timothy 4:14.) The Jews—The Jews pushed him forward after he was prompted by other parties. Those other parties not being Jews, but intending a defence, must have been friends to the prisoners, probably Christians.

V. 34. 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.

Verses 33, 34. And they — Namely, the artificers and workmen; drew — Greek, proebibasan, thrust forward; Alexander — Probably some well-known Christian whom they saw in the crowd; the Jews — Whom he had offended by embracing the gospel; pushing him forward — To expose him to the enraged multitude, as one who was active in destroying the established religion. And Alexander, beckoning with his hand — In token of desiring silence; would have made a defence — For himself and his brethren. But, when they knew he was a Jew — And consequently an enemy to their religion and the worship of images, they would not suffer him to speak; but all with one voice (the whole multitude uniting as one man) vociferated, Great is Diana of the Ephesians — This was all the cry for two hours together; and it was thought a sufficient confutation of Paul’s doctrine, that they are no gods which are made with hands! and thus the most sacred truths are often run down with nothing else but noise and clamour and popular fury! It was said of old, (Jeremiah 50:38,) 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 her temple there, and therefore they are concerned, by all means possible, to keep up her sinking reputation, and hope to do it effectually with, Great is Diana of the Ephesians!

Ver. 34. Great is Diana of the Ephesians. The Greek mythology disguises the origin of their gods, and makes both gods and men the descendants of Jupiter. Our Saxon kings were all descended from Odin. Strabo, book 12., collects from fabulous history, that Diana was daughter of Jupiter and Latona, and sister of Apollo, born in the island of Delos. In youth, she made a vow of perpetual virginity, and shunned the company of men. Addicting herself to pleasures of the chase, she was surnamed huntress, and the guardian of forests and mountains. She is represented as a nymph, with a bow and a quiver of arrows at her side, and accompanied by young nymphs. Sometimes they represent her in a car, drawn by white stags, holding a torch in her left hand. She is called in heaven Lucina, on earth Diana, in hell Proserpine, or Hecata. Her attributes were much varied by different nations. Sometimes she is represented as a woman with three heads; the right a horse, the middle a boar, and the left a dog. The Sabeans, Job 1:15, in their celestial worship, regard her as the moon, justifying the words of Christ, “Ye worship ye know not what.” Diana of Ephesus was the goddess of nature, whose symbols were the sun and moon; and whom, in one form or another, Asia and the [gentile] world worshipped.

PAUL AT EPHESUS, 1-41.

Rebaptism of the Twelve. John’s Disciples, 1-7.

1. Upper coasts—From his visit to Jerusalem, (Acts 18:22-23,) and brief residence at Antioch, Paul had taken the circuit of his Churches in Asia Minor, and was now ready, according to his promise, (Acts 18:21,) to fulfil his apostolic mission in the illustrious city of EPHESUS. Four great city Churches had been formed by him in Asia Minor, four in Europe, and between these Ephesus was to stand, a tall observatory, from which both fours could be contemplated, as at a bird’s eye view—a central medium of communication, through which the Churches of the East and West, Asia and Europe, could maintain the communion of saints as one great Christian republic. His success in this purpose was very complete. Here a holy Church of Christ was built, to which a most loving epistle was addressed. Over this Church a Timothy first presided. Then a John here resided, wrote probably here his epistles, and laid here his earthly remains. Here, too, tradition affirms the mother of Jesus lived, died, and was entombed. To this as the head of the “Seven Churches of Asia,” is made the first Apocalyptic address. (Revelation 2:1.) Descending from the upper coasts, that is, the Phrygian and Galatian highlands, near the high sources whence the Meander and Cayster flow down to the sea, on both sides of Ephesus, as Paul moved down from the east, he would behold the city lying on a plateau, less than five miles square, flanked on the left by the long mountain ridges of the Coressus and the Prion, along whose summit the city wall extended, with the buildings lining the lower slopes. Nearer at hand, on the margin of the slope, stood the theatre, so memorable in Paul’s history, whose remains are the largest of the kind extant. More distant, and near the harbour, was the temple of Diana, one of the wonders of the world. Beyond was the blue AEgean, which Paul had so lately crossed on his voyage from Corinth. and which he was soon to re-cross on a brief visit to that same Corinth. The great religious characteristic which Paul was to encounter in Ephesus was the overwhelming power of the worship of the great goddess Diana, (Greek, ARTEMIS.)

Certain disciples—These disciples appear not to be pure Johnites, who had never heard of Jesus; but imperfectly informed Christians, who had never heard of the effusion of the Holy Ghost. Followers of John, unknowing of Jesus, would hardly be called DISCIPLES.

V. 35. 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.

Verse 35. When the town-clerk] oJgrammateuv, Literally, the scribe. The Syriac has [Syriac] 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, Acts 19:35, 36. 2. That the persons accused were not guilty of any public offence, nor of any breach of the laws of the city, Acts 19:37. 3. That, if they were, this was not a legal method of prosecuting them, Acts 19:38, 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, Acts 19:40. See Dodd.

Is a worshipper of the great goddess Diana] The word newkorov, 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 honour 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 Clarke on “Acts 19:27”) 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 diopetev agalma, 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.

Verses 35-41. And when the town-clerk — Greek, o grammateuv, the scribe; probably the proconsul’s secretary, to whom the direction of the affairs of the city was committed; had appeased the people — So far as to produce a degree of silence, the rioters, by their violent outcries so long continued, having spent their rage; he said, What man is there in the world, that has any intelligence of things at all, that knoweth not that the city of the Ephesians is a worshipper — Greek, newkoron, the temple-keeper, of the great goddess Diana — The expression is compounded of words which, taken together, signify to sweep or clean a temple, being used of a priest or priestess, or other person, whose business it was to look after the temple of any god or goddess, and see that it was not only kept in good repair, but also neat and clean, and beautified in a proper manner. This title was given also to those cities which had the care of the games celebrated in honour of any god or goddess. And of the image which fell down from Jupiter — They believed that very image of Diana, which stood in their temple, fell down from Jupiter in heaven. Perhaps this town-clerk, or secretary, designed to intimate that this image, as falling down from Jupiter, was not made with hands, and so was not of that sort of idols which Paul had said were no gods. Seeing then these things cannot be denied — But are plainly incontestable; ye ought to be quiet — Gentle in your proceedings; and to do nothing rashly — By which you may run yourselves into vast inconveniences and dangers before you are aware. In this speech, the secretary took hold of the multitude by their prejudices; for without speaking any thing concerning Paul’s doctrine, that images made with hands were no gods, he desired the Ephesians to consider that their privileges, as keepers of the temple of Diana, and of her heaven-descended image, were so universally acknowledged, that there was no danger of their losing that honour through any thing Paul had spoken. For ye have brought these men, Gaius and Aristarchus, hither, which are neither robbers of churches — Greek, ierosulouv, robbers of temples, or sacrilegious persons; nor yet blasphemers of your goddess — The apostles had simply preached the one God, and the vanity of idols in general. The secretary further told them, that the men whom they had brought into the theatre were not yet proved to be guilty of those crimes which they appeared to lay to their charge; because, though they might have spoken against the images made by the craftsmen, they had said nothing against the image which Jupiter had given them: and added, that if Demetrius and the craftsmen had these, or any other crimes, to lay to their charge, of which they could prove them guilty, there were deputies. — Roman proconsuls, to whom they might apply, as the proper judges in such cases; and the courts of law were open — Where the matters might be fairly tried. But if ye inquire any thing concerning other matters — If ye inquire whether the temple of Diana or her worship be in danger, or what persons or religions should be tolerated in the city, these are public matters, which should be determined in a lawful assembly — An assembly regularly appointed, and such as has authority to judge in religious and political affairs. For we are in danger to be called in question by the Romans for this day’s uproar — Greek, egkaleisqai stasewv, to be accused of sedition; there being no cause — No sufficient cause; whereby we may give an account of — May justify; this concourse — He wisely calls it by an inoffensive name. Fire, inundations, the sudden invasion of enemies, &c., might have excused a sudden concourse of people rushing together with some violence: but the secretary, with great propriety, observes that there was no such cause, nor any other adequate one, to be assigned in this instance. It must be observed, there was a Roman law which made it capital to raise a riot: Qui cœtum et concursum fecerit capite puniatur. And when he had thus spoken, he dismissed the assembly — And set Gaius and Aristarchus at liberty. The secretary’s conduct on this occasion shows that he had a good opinion of the Christian preachers. We may therefore believe, that in preaching against the established worship, Paul and his assistants had spoken nothing against Diana in particular, though their doctrine struck at all the heathen deities in the general: and even that in speaking against the established idolatry, they had used a becoming decency of language. The secretary, therefore, observing their prudence, entertained a good opinion of the cause they were engaged in.

Ver. 35. The town clerk: ‘Ogrammateuv, the registrar, or clerk of the peace, a man who knew how to seize on the assembled multitude. He joined their tumultuous voices, that the goddess was great, and was worshipped in all Asia; if that would please them, he gave it in full; but he acquitted the apostles, that they were not robbers of churches, [temples] nor yet blasphemers of the great goddess. To Demetrius, if he had any wrongs, he promised redress in a legal way, and dismissed the assembly, lest the Roman legion should be called in. Truly wisdom is better than might.

35. Townclerk—The keeper of the city records—city recorder. Coins exist, associating the title with that of the proconsul, and so indicating a high rank. The townclerk here performs the duties of a modern mayor. He said—The tact, moderation, and good sense of the townclerk’s speech have been much applauded since its delivery. But perhaps his administration would have been more commendable had his interference taken place two or three hours earlier. Worshipper—Literally, temple-sweeper, expressing a servile office. But so great a goddess was Artemis that it was a proud prerogative for Ephesus, among the cities of Asia, to be her humble servitor, and wear the title as a badge of honour. Fell down from Jupiter—Literally, the Jove-fallen. Pliny says that there was a modern image of Artemis at Ephesus which had outlasted seven rebuildings of the temple. The pretence of having fallen from heaven was made in favour of other idols of antiquity, as the Palladium of Troy, the ancile at Rome, and the image of Cybele at Pessinus. The notion may have arisen from the descent of meteoric stones; but in fact this image of Artemis seems to have been of wood. It bore more resemblance to the rude images of Hindooism than to Greek statuary, and was probably a remnant of an old eastern idolatry found by the Greeks when they colonized Ionia.

Verses 35-41. And when the town-clerk — Greek, o grammateuv, the scribe; probably the proconsul’s secretary, to whom the direction of the affairs of the city was committed; had appeased the people — So far as to produce a degree of silence, the rioters, by their violent outcries so long continued, having spent their rage; he said, What man is there in the world, that has any intelligence of things at all, that knoweth not that the city of the Ephesians is a worshipper — Greek, newkoron, the temple-keeper, of the great goddess Diana — The expression is compounded of words which, taken together, signify to sweep or clean a temple, being used of a priest or priestess, or other person, whose business it was to look after the temple of any god or goddess, and see that it was not only kept in good repair, but also neat and clean, and beautified in a proper manner. This title was given also to those cities which had the care of the games celebrated in honour of any god or goddess. And of the image which fell down from Jupiter — They believed that very image of Diana, which stood in their temple, fell down from Jupiter in heaven. Perhaps this town-clerk, or secretary, designed to intimate that this image, as falling down from Jupiter, was not made with hands, and so was not of that sort of idols which Paul had said were no gods. Seeing then these things cannot be denied — But are plainly incontestable; ye ought to be quiet — Gentle in your proceedings; and to do nothing rashly — By which you may run yourselves into vast inconveniences and dangers before you are aware. In this speech, the secretary took hold of the multitude by their prejudices; for without speaking any thing concerning Paul’s doctrine, that images made with hands were no gods, he desired the Ephesians to consider that their privileges, as keepers of the temple of Diana, and of her heaven-descended image, were so universally acknowledged, that there was no danger of their losing that honour through any thing Paul had spoken. For ye have brought these men, Gaius and Aristarchus, hither, which are neither robbers of churches — Greek, ierosulouv, robbers of temples, or sacrilegious persons; nor yet blasphemers of your goddess — The apostles had simply preached the one God, and the vanity of idols in general. The secretary further told them, that the men whom they had brought into the theatre were not yet proved to be guilty of those crimes which they appeared to lay to their charge; because, though they might have spoken against the images made by the craftsmen, they had said nothing against the image which Jupiter had given them: and added, that if Demetrius and the craftsmen had these, or any other crimes, to lay to their charge, of which they could prove them guilty, there were deputies. — Roman proconsuls, to whom they might apply, as the proper judges in such cases; and the courts of law were open — Where the matters might be fairly tried. But if ye inquire any thing concerning other matters — If ye inquire whether the temple of Diana or her worship be in danger, or what persons or religions should be tolerated in the city, these are public matters, which should be determined in a lawful assembly — An assembly regularly appointed, and such as has authority to judge in religious and political affairs. For we are in danger to be called in question by the Romans for this day’s uproar — Greek, egkaleisqai stasewv, to be accused of sedition; there being no cause — No sufficient cause; whereby we may give an account of — May justify; this concourse — He wisely calls it by an inoffensive name. Fire, inundations, the sudden invasion of enemies, &c., might have excused a sudden concourse of people rushing together with some violence: but the secretary, with great propriety, observes that there was no such cause, nor any other adequate one, to be assigned in this instance. It must be observed, there was a Roman law which made it capital to raise a riot: Qui cœtum et concursum fecerit capite puniatur. And when he had thus spoken, he dismissed the assembly — And set Gaius and Aristarchus at liberty. The secretary’s conduct on this occasion shows that he had a good opinion of the Christian preachers. We may therefore believe, that in preaching against the established worship, Paul and his assistants had spoken nothing against Diana in particular, though their doctrine struck at all the heathen deities in the general: and even that in speaking against the established idolatry, they had used a becoming decency of language. The secretary, therefore, observing their prudence, entertained a good opinion of the cause they were engaged in.

PAUL AT EPHESUS, 1-41.

Rebaptism of the Twelve. John’s Disciples, 1-7.

1. Upper coasts—From his visit to Jerusalem, (Acts 18:22-23,) and brief residence at Antioch, Paul had taken the circuit of his Churches in Asia Minor, and was now ready, according to his promise, (Acts 18:21,) to fulfil his apostolic mission in the illustrious city of EPHESUS. Four great city Churches had been formed by him in Asia Minor, four in Europe, and between these Ephesus was to stand, a tall observatory, from which both fours could be contemplated, as at a bird’s eye view—a central medium of communication, through which the Churches of the East and West, Asia and Europe, could maintain the communion of saints as one great Christian republic. His success in this purpose was very complete. Here a holy Church of Christ was built, to which a most loving epistle was addressed. Over this Church a Timothy first presided. Then a John here resided, wrote probably here his epistles, and laid here his earthly remains. Here, too, tradition affirms the mother of Jesus lived, died, and was entombed. To this as the head of the “Seven Churches of Asia,” is made the first Apocalyptic address. (Revelation 2:1.) Descending from the upper coasts, that is, the Phrygian and Galatian highlands, near the high sources whence the Meander and Cayster flow down to the sea, on both sides of Ephesus, as Paul moved down from the east, he would behold the city lying on a plateau, less than five miles square, flanked on the left by the long mountain ridges of the Coressus and the Prion, along whose summit the city wall extended, with the buildings lining the lower slopes. Nearer at hand, on the margin of the slope, stood the theatre, so memorable in Paul’s history, whose remains are the largest of the kind extant. More distant, and near the harbour, was the temple of Diana, one of the wonders of the world. Beyond was the blue AEgean, which Paul had so lately crossed on his voyage from Corinth. and which he was soon to re-cross on a brief visit to that same Corinth. The great religious characteristic which Paul was to encounter in Ephesus was the overwhelming power of the worship of the great goddess Diana, (Greek, ARTEMIS.)

Certain disciples—These disciples appear not to be pure Johnites, who had never heard of Jesus; but imperfectly informed Christians, who had never heard of the effusion of the Holy Ghost. Followers of John, unknowing of Jesus, would hardly be called DISCIPLES.

V. 37. Nor blasphemers of your goddess-They simply declared the one God, and the vanity of idols in general.

Verse 37. These men-are neither robbers of churches] iJresulouv; 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 endeavoured 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.

Verses 35-41. And when the town-clerk — Greek, o grammateuv, the scribe; probably the proconsul’s secretary, to whom the direction of the affairs of the city was committed; had appeased the people — So far as to produce a degree of silence, the rioters, by their violent outcries so long continued, having spent their rage; he said, What man is there in the world, that has any intelligence of things at all, that knoweth not that the city of the Ephesians is a worshipper — Greek, newkoron, the temple-keeper, of the great goddess Diana — The expression is compounded of words which, taken together, signify to sweep or clean a temple, being used of a priest or priestess, or other person, whose business it was to look after the temple of any god or goddess, and see that it was not only kept in good repair, but also neat and clean, and beautified in a proper manner. This title was given also to those cities which had the care of the games celebrated in honour of any god or goddess. And of the image which fell down from Jupiter — They believed that very image of Diana, which stood in their temple, fell down from Jupiter in heaven. Perhaps this town-clerk, or secretary, designed to intimate that this image, as falling down from Jupiter, was not made with hands, and so was not of that sort of idols which Paul had said were no gods. Seeing then these things cannot be denied — But are plainly incontestable; ye ought to be quiet — Gentle in your proceedings; and to do nothing rashly — By which you may run yourselves into vast inconveniences and dangers before you are aware. In this speech, the secretary took hold of the multitude by their prejudices; for without speaking any thing concerning Paul’s doctrine, that images made with hands were no gods, he desired the Ephesians to consider that their privileges, as keepers of the temple of Diana, and of her heaven-descended image, were so universally acknowledged, that there was no danger of their losing that honour through any thing Paul had spoken. For ye have brought these men, Gaius and Aristarchus, hither, which are neither robbers of churches — Greek, ierosulouv, robbers of temples, or sacrilegious persons; nor yet blasphemers of your goddess — The apostles had simply preached the one God, and the vanity of idols in general. The secretary further told them, that the men whom they had brought into the theatre were not yet proved to be guilty of those crimes which they appeared to lay to their charge; because, though they might have spoken against the images made by the craftsmen, they had said nothing against the image which Jupiter had given them: and added, that if Demetrius and the craftsmen had these, or any other crimes, to lay to their charge, of which they could prove them guilty, there were deputies. — Roman proconsuls, to whom they might apply, as the proper judges in such cases; and the courts of law were open — Where the matters might be fairly tried. But if ye inquire any thing concerning other matters — If ye inquire whether the temple of Diana or her worship be in danger, or what persons or religions should be tolerated in the city, these are public matters, which should be determined in a lawful assembly — An assembly regularly appointed, and such as has authority to judge in religious and political affairs. For we are in danger to be called in question by the Romans for this day’s uproar — Greek, egkaleisqai stasewv, to be accused of sedition; there being no cause — No sufficient cause; whereby we may give an account of — May justify; this concourse — He wisely calls it by an inoffensive name. Fire, inundations, the sudden invasion of enemies, &c., might have excused a sudden concourse of people rushing together with some violence: but the secretary, with great propriety, observes that there was no such cause, nor any other adequate one, to be assigned in this instance. It must be observed, there was a Roman law which made it capital to raise a riot: Qui cœtum et concursum fecerit capite puniatur. And when he had thus spoken, he dismissed the assembly — And set Gaius and Aristarchus at liberty. The secretary’s conduct on this occasion shows that he had a good opinion of the Christian preachers. We may therefore believe, that in preaching against the established worship, Paul and his assistants had spoken nothing against Diana in particular, though their doctrine struck at all the heathen deities in the general: and even that in speaking against the established idolatry, they had used a becoming decency of language. The secretary, therefore, observing their prudence, entertained a good opinion of the cause they were engaged in.

37. Robbers of churches—The Greek pagan phrase signifies temple-pillagers or blasphemers. Some have supposed the townclerk here, in giving the Christians so quiet a character, to have slipped into a smooth untruth. But it must be remembered that Paul was not present; and the two who were apprehended may have been, for-all that appeared, as innocent as the townclerk made them.

V. 38. There are proconsuls-One in every province. There was one at Ephesus.

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, agoraioi agontai; 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, anqupatoi, 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.

Verses 35-41. And when the town-clerk — Greek, o grammateuv, the scribe; probably the proconsul’s secretary, to whom the direction of the affairs of the city was committed; had appeased the people — So far as to produce a degree of silence, the rioters, by their violent outcries so long continued, having spent their rage; he said, What man is there in the world, that has any intelligence of things at all, that knoweth not that the city of the Ephesians is a worshipper — Greek, newkoron, the temple-keeper, of the great goddess Diana — The expression is compounded of words which, taken together, signify to sweep or clean a temple, being used of a priest or priestess, or other person, whose business it was to look after the temple of any god or goddess, and see that it was not only kept in good repair, but also neat and clean, and beautified in a proper manner. This title was given also to those cities which had the care of the games celebrated in honour of any god or goddess. And of the image which fell down from Jupiter — They believed that very image of Diana, which stood in their temple, fell down from Jupiter in heaven. Perhaps this town-clerk, or secretary, designed to intimate that this image, as falling down from Jupiter, was not made with hands, and so was not of that sort of idols which Paul had said were no gods. Seeing then these things cannot be denied — But are plainly incontestable; ye ought to be quiet — Gentle in your proceedings; and to do nothing rashly — By which you may run yourselves into vast inconveniences and dangers before you are aware. In this speech, the secretary took hold of the multitude by their prejudices; for without speaking any thing concerning Paul’s doctrine, that images made with hands were no gods, he desired the Ephesians to consider that their privileges, as keepers of the temple of Diana, and of her heaven-descended image, were so universally acknowledged, that there was no danger of their losing that honour through any thing Paul had spoken. For ye have brought these men, Gaius and Aristarchus, hither, which are neither robbers of churches — Greek, ierosulouv, robbers of temples, or sacrilegious persons; nor yet blasphemers of your goddess — The apostles had simply preached the one God, and the vanity of idols in general. The secretary further told them, that the men whom they had brought into the theatre were not yet proved to be guilty of those crimes which they appeared to lay to their charge; because, though they might have spoken against the images made by the craftsmen, they had said nothing against the image which Jupiter had given them: and added, that if Demetrius and the craftsmen had these, or any other crimes, to lay to their charge, of which they could prove them guilty, there were deputies. — Roman proconsuls, to whom they might apply, as the proper judges in such cases; and the courts of law were open — Where the matters might be fairly tried. But if ye inquire any thing concerning other matters — If ye inquire whether the temple of Diana or her worship be in danger, or what persons or religions should be tolerated in the city, these are public matters, which should be determined in a lawful assembly — An assembly regularly appointed, and such as has authority to judge in religious and political affairs. For we are in danger to be called in question by the Romans for this day’s uproar — Greek, egkaleisqai stasewv, to be accused of sedition; there being no cause — No sufficient cause; whereby we may give an account of — May justify; this concourse — He wisely calls it by an inoffensive name. Fire, inundations, the sudden invasion of enemies, &c., might have excused a sudden concourse of people rushing together with some violence: but the secretary, with great propriety, observes that there was no such cause, nor any other adequate one, to be assigned in this instance. It must be observed, there was a Roman law which made it capital to raise a riot: Qui cœtum et concursum fecerit capite puniatur. And when he had thus spoken, he dismissed the assembly — And set Gaius and Aristarchus at liberty. The secretary’s conduct on this occasion shows that he had a good opinion of the Christian preachers. We may therefore believe, that in preaching against the established worship, Paul and his assistants had spoken nothing against Diana in particular, though their doctrine struck at all the heathen deities in the general: and even that in speaking against the established idolatry, they had used a becoming decency of language. The secretary, therefore, observing their prudence, entertained a good opinion of the cause they were engaged in.

38. Law is open—Literally, the court days are going on. Deputies—In regular succession appointed, though but one at a time. By deputies are meant Roman proconsuls. Implead—Contest in law with.

V. 39. In a lawful assembly-In such a regular assembly as has authority to judge of religious and political affairs.

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, en th ennomw ekklhsia, one legally constituted, and properly authorized to hear and determine on the subject.

Verses 35-41. And when the town-clerk — Greek, o grammateuv, the scribe; probably the proconsul’s secretary, to whom the direction of the affairs of the city was committed; had appeased the people — So far as to produce a degree of silence, the rioters, by their violent outcries so long continued, having spent their rage; he said, What man is there in the world, that has any intelligence of things at all, that knoweth not that the city of the Ephesians is a worshipper — Greek, newkoron, the temple-keeper, of the great goddess Diana — The expression is compounded of words which, taken together, signify to sweep or clean a temple, being used of a priest or priestess, or other person, whose business it was to look after the temple of any god or goddess, and see that it was not only kept in good repair, but also neat and clean, and beautified in a proper manner. This title was given also to those cities which had the care of the games celebrated in honour of any god or goddess. And of the image which fell down from Jupiter — They believed that very image of Diana, which stood in their temple, fell down from Jupiter in heaven. Perhaps this town-clerk, or secretary, designed to intimate that this image, as falling down from Jupiter, was not made with hands, and so was not of that sort of idols which Paul had said were no gods. Seeing then these things cannot be denied — But are plainly incontestable; ye ought to be quiet — Gentle in your proceedings; and to do nothing rashly — By which you may run yourselves into vast inconveniences and dangers before you are aware. In this speech, the secretary took hold of the multitude by their prejudices; for without speaking any thing concerning Paul’s doctrine, that images made with hands were no gods, he desired the Ephesians to consider that their privileges, as keepers of the temple of Diana, and of her heaven-descended image, were so universally acknowledged, that there was no danger of their losing that honour through any thing Paul had spoken. For ye have brought these men, Gaius and Aristarchus, hither, which are neither robbers of churches — Greek, ierosulouv, robbers of temples, or sacrilegious persons; nor yet blasphemers of your goddess — The apostles had simply preached the one God, and the vanity of idols in general. The secretary further told them, that the men whom they had brought into the theatre were not yet proved to be guilty of those crimes which they appeared to lay to their charge; because, though they might have spoken against the images made by the craftsmen, they had said nothing against the image which Jupiter had given them: and added, that if Demetrius and the craftsmen had these, or any other crimes, to lay to their charge, of which they could prove them guilty, there were deputies. — Roman proconsuls, to whom they might apply, as the proper judges in such cases; and the courts of law were open — Where the matters might be fairly tried. But if ye inquire any thing concerning other matters — If ye inquire whether the temple of Diana or her worship be in danger, or what persons or religions should be tolerated in the city, these are public matters, which should be determined in a lawful assembly — An assembly regularly appointed, and such as has authority to judge in religious and political affairs. For we are in danger to be called in question by the Romans for this day’s uproar — Greek, egkaleisqai stasewv, to be accused of sedition; there being no cause — No sufficient cause; whereby we may give an account of — May justify; this concourse — He wisely calls it by an inoffensive name. Fire, inundations, the sudden invasion of enemies, &c., might have excused a sudden concourse of people rushing together with some violence: but the secretary, with great propriety, observes that there was no such cause, nor any other adequate one, to be assigned in this instance. It must be observed, there was a Roman law which made it capital to raise a riot: Qui cœtum et concursum fecerit capite puniatur. And when he had thus spoken, he dismissed the assembly — And set Gaius and Aristarchus at liberty. The secretary’s conduct on this occasion shows that he had a good opinion of the Christian preachers. We may therefore believe, that in preaching against the established worship, Paul and his assistants had spoken nothing against Diana in particular, though their doctrine struck at all the heathen deities in the general: and even that in speaking against the established idolatry, they had used a becoming decency of language. The secretary, therefore, observing their prudence, entertained a good opinion of the cause they were engaged in.

39. Lawful assembly—An assembly regularly called and legally authorized; as this was not. To move an unlawful tumult was a capital offence, and Demetrius was now quite as much in danger as Paul.

V. 40. This concourse-He wisely calls it by an inoffensive name.

Verse 40. For we are in danger, &c.] 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 cætum 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.

Verses 35-41. And when the town-clerk — Greek, o grammateuv, the scribe; probably the proconsul’s secretary, to whom the direction of the affairs of the city was committed; had appeased the people — So far as to produce a degree of silence, the rioters, by their violent outcries so long continued, having spent their rage; he said, What man is there in the world, that has any intelligence of things at all, that knoweth not that the city of the Ephesians is a worshipper — Greek, newkoron, the temple-keeper, of the great goddess Diana — The expression is compounded of words which, taken together, signify to sweep or clean a temple, being used of a priest or priestess, or other person, whose business it was to look after the temple of any god or goddess, and see that it was not only kept in good repair, but also neat and clean, and beautified in a proper manner. This title was given also to those cities which had the care of the games celebrated in honour of any god or goddess. And of the image which fell down from Jupiter — They believed that very image of Diana, which stood in their temple, fell down from Jupiter in heaven. Perhaps this town-clerk, or secretary, designed to intimate that this image, as falling down from Jupiter, was not made with hands, and so was not of that sort of idols which Paul had said were no gods. Seeing then these things cannot be denied — But are plainly incontestable; ye ought to be quiet — Gentle in your proceedings; and to do nothing rashly — By which you may run yourselves into vast inconveniences and dangers before you are aware. In this speech, the secretary took hold of the multitude by their prejudices; for without speaking any thing concerning Paul’s doctrine, that images made with hands were no gods, he desired the Ephesians to consider that their privileges, as keepers of the temple of Diana, and of her heaven-descended image, were so universally acknowledged, that there was no danger of their losing that honour through any thing Paul had spoken. For ye have brought these men, Gaius and Aristarchus, hither, which are neither robbers of churches — Greek, ierosulouv, robbers of temples, or sacrilegious persons; nor yet blasphemers of your goddess — The apostles had simply preached the one God, and the vanity of idols in general. The secretary further told them, that the men whom they had brought into the theatre were not yet proved to be guilty of those crimes which they appeared to lay to their charge; because, though they might have spoken against the images made by the craftsmen, they had said nothing against the image which Jupiter had given them: and added, that if Demetrius and the craftsmen had these, or any other crimes, to lay to their charge, of which they could prove them guilty, there were deputies. — Roman proconsuls, to whom they might apply, as the proper judges in such cases; and the courts of law were open — Where the matters might be fairly tried. But if ye inquire any thing concerning other matters — If ye inquire whether the temple of Diana or her worship be in danger, or what persons or religions should be tolerated in the city, these are public matters, which should be determined in a lawful assembly — An assembly regularly appointed, and such as has authority to judge in religious and political affairs. For we are in danger to be called in question by the Romans for this day’s uproar — Greek, egkaleisqai stasewv, to be accused of sedition; there being no cause — No sufficient cause; whereby we may give an account of — May justify; this concourse — He wisely calls it by an inoffensive name. Fire, inundations, the sudden invasion of enemies, &c., might have excused a sudden concourse of people rushing together with some violence: but the secretary, with great propriety, observes that there was no such cause, nor any other adequate one, to be assigned in this instance. It must be observed, there was a Roman law which made it capital to raise a riot: Qui cœtum et concursum fecerit capite puniatur. And when he had thus spoken, he dismissed the assembly — And set Gaius and Aristarchus at liberty. The secretary’s conduct on this occasion shows that he had a good opinion of the Christian preachers. We may therefore believe, that in preaching against the established worship, Paul and his assistants had spoken nothing against Diana in particular, though their doctrine struck at all the heathen deities in the general: and even that in speaking against the established idolatry, they had used a becoming decency of language. The secretary, therefore, observing their prudence, entertained a good opinion of the cause they were engaged in.

PAUL AT EPHESUS, 1-41.

Rebaptism of the Twelve. John’s Disciples, 1-7.

1. Upper coasts—From his visit to Jerusalem, (Acts 18:22-23,) and brief residence at Antioch, Paul had taken the circuit of his Churches in Asia Minor, and was now ready, according to his promise, (Acts 18:21,) to fulfil his apostolic mission in the illustrious city of EPHESUS. Four great city Churches had been formed by him in Asia Minor, four in Europe, and between these Ephesus was to stand, a tall observatory, from which both fours could be contemplated, as at a bird’s eye view—a central medium of communication, through which the Churches of the East and West, Asia and Europe, could maintain the communion of saints as one great Christian republic. His success in this purpose was very complete. Here a holy Church of Christ was built, to which a most loving epistle was addressed. Over this Church a Timothy first presided. Then a John here resided, wrote probably here his epistles, and laid here his earthly remains. Here, too, tradition affirms the mother of Jesus lived, died, and was entombed. To this as the head of the “Seven Churches of Asia,” is made the first Apocalyptic address. (Revelation 2:1.) Descending from the upper coasts, that is, the Phrygian and Galatian highlands, near the high sources whence the Meander and Cayster flow down to the sea, on both sides of Ephesus, as Paul moved down from the east, he would behold the city lying on a plateau, less than five miles square, flanked on the left by the long mountain ridges of the Coressus and the Prion, along whose summit the city wall extended, with the buildings lining the lower slopes. Nearer at hand, on the margin of the slope, stood the theatre, so memorable in Paul’s history, whose remains are the largest of the kind extant. More distant, and near the harbour, was the temple of Diana, one of the wonders of the world. Beyond was the blue AEgean, which Paul had so lately crossed on his voyage from Corinth. and which he was soon to re-cross on a brief visit to that same Corinth. The great religious characteristic which Paul was to encounter in Ephesus was the overwhelming power of the worship of the great goddess Diana, (Greek, ARTEMIS.)

Certain disciples—These disciples appear not to be pure Johnites, who had never heard of Jesus; but imperfectly informed Christians, who had never heard of the effusion of the Holy Ghost. Followers of John, unknowing of Jesus, would hardly be called DISCIPLES.

Verse 41. He dismissed the assembly.] thn ekklhsian. Another proof that the word ekklhsia, 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.

ACTS

Verses 35-41. And when the town-clerk — Greek, o grammateuv, the scribe; probably the proconsul’s secretary, to whom the direction of the affairs of the city was committed; had appeased the people — So far as to produce a degree of silence, the rioters, by their violent outcries so long continued, having spent their rage; he said, What man is there in the world, that has any intelligence of things at all, that knoweth not that the city of the Ephesians is a worshipper — Greek, newkoron, the temple-keeper, of the great goddess Diana — The expression is compounded of words which, taken together, signify to sweep or clean a temple, being used of a priest or priestess, or other person, whose business it was to look after the temple of any god or goddess, and see that it was not only kept in good repair, but also neat and clean, and beautified in a proper manner. This title was given also to those cities which had the care of the games celebrated in honour of any god or goddess. And of the image which fell down from Jupiter — They believed that very image of Diana, which stood in their temple, fell down from Jupiter in heaven. Perhaps this town-clerk, or secretary, designed to intimate that this image, as falling down from Jupiter, was not made with hands, and so was not of that sort of idols which Paul had said were no gods. Seeing then these things cannot be denied — But are plainly incontestable; ye ought to be quiet — Gentle in your proceedings; and to do nothing rashly — By which you may run yourselves into vast inconveniences and dangers before you are aware. In this speech, the secretary took hold of the multitude by their prejudices; for without speaking any thing concerning Paul’s doctrine, that images made with hands were no gods, he desired the Ephesians to consider that their privileges, as keepers of the temple of Diana, and of her heaven-descended image, were so universally acknowledged, that there was no danger of their losing that honour through any thing Paul had spoken. For ye have brought these men, Gaius and Aristarchus, hither, which are neither robbers of churches — Greek, ierosulouv, robbers of temples, or sacrilegious persons; nor yet blasphemers of your goddess — The apostles had simply preached the one God, and the vanity of idols in general. The secretary further told them, that the men whom they had brought into the theatre were not yet proved to be guilty of those crimes which they appeared to lay to their charge; because, though they might have spoken against the images made by the craftsmen, they had said nothing against the image which Jupiter had given them: and added, that if Demetrius and the craftsmen had these, or any other crimes, to lay to their charge, of which they could prove them guilty, there were deputies. — Roman proconsuls, to whom they might apply, as the proper judges in such cases; and the courts of law were open — Where the matters might be fairly tried. But if ye inquire any thing concerning other matters — If ye inquire whether the temple of Diana or her worship be in danger, or what persons or religions should be tolerated in the city, these are public matters, which should be determined in a lawful assembly — An assembly regularly appointed, and such as has authority to judge in religious and political affairs. For we are in danger to be called in question by the Romans for this day’s uproar — Greek, egkaleisqai stasewv, to be accused of sedition; there being no cause — No sufficient cause; whereby we may give an account of — May justify; this concourse — He wisely calls it by an inoffensive name. Fire, inundations, the sudden invasion of enemies, &c., might have excused a sudden concourse of people rushing together with some violence: but the secretary, with great propriety, observes that there was no such cause, nor any other adequate one, to be assigned in this instance. It must be observed, there was a Roman law which made it capital to raise a riot: Qui cœtum et concursum fecerit capite puniatur. And when he had thus spoken, he dismissed the assembly — And set Gaius and Aristarchus at liberty. The secretary’s conduct on this occasion shows that he had a good opinion of the Christian preachers. We may therefore believe, that in preaching against the established worship, Paul and his assistants had spoken nothing against Diana in particular, though their doctrine struck at all the heathen deities in the general: and even that in speaking against the established idolatry, they had used a becoming decency of language. The secretary, therefore, observing their prudence, entertained a good opinion of the cause they were engaged in.

41. Dismissed the assembly—The movement of Demetrius had suddenly miscarried; his victim had escaped, and the Church stood intact under Roman law. Yet, on the other hand, the supremacy of Artemis had been reasserted, and the lost ground was so far recovered as that Ephesus felt herself as unanimously as ever pagan and Artemisian. But the words before which the religion, the idol, and the temple should wane away into ruin had been spoken. The spot where the edifice once stood cannot now be identified, and its very materials have been embodied into some of the churches of Christendom.