PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
|
UBS4 |
NKJV |
NRSV |
TEV |
NJB |
| Paul at Ephesus | Paul at Ephesus | Paul’s Long Ministry in Ephesus | Paul in Ephesus | The Disciples of John at Ephesus |
| 19:1-7 | 19:1-10 | 19:1-7 | 19:1-2a | 19:1-7 |
| 19:2b | ||||
| 19:3a | ||||
| 19:3b | ||||
| 19:4 | Foundation of the Church at Ephesus | |||
| 19:5-7 | ||||
| 19:8-10 | 19:8-10 | 19:8-10 | 19:8-10 | |
| The Sons of Sceva | Miracles Glorify Christ | The Sons of Sceva | The Jewish Exorcists | |
| 19:11-20 | 19:11-20 | 19:11-20 | 19:11-14 | 19:11-12 |
| 19:13-17 | ||||
| 19:15 | ||||
| 19:16-20 | ||||
| 19:18-19 | ||||
| 19:20 | ||||
| The Riot at Ephesus | The Riot at Ephesus | The Riot in Ephesus | Paul’s Plans | |
| 19:21-27 | 19:21-41 | 19:21-22 | 19:21-22 | 19:21-22 |
| Ephesus: The Silversmiths’ Riot | ||||
| 19:23-27 | 19:23-27 | 19:23-31 | ||
| 19:28-41 | 19:28-41 | 19:28-34 | ||
| 19:32-41 | ||||
| 19:35-41 |
READING CYCLE THREE (from “A Guide
to Good Bible Reading“)
FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL
This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects.
Compare your subject divisions with the five modern translations. Paragraphing
is not inspired, but it is the key to following the original author’s intent,
which is the heart of interpretation. Every paragraph has one and only one main
subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 19:1-7
1It happened that while
Apollos was at Corinth, Paul passed through the upper country and came to
Ephesus, and found some disciples. 2He said to them, “Did you receive
the Holy Spirit when you believed?” And they said to him, “No, we have
not even heard whether there is a Holy Spirit.”
3And he said, “Into what then were you baptized?” And they said,
“Into John’s baptism.” 4Paul said, “John baptized with the baptism of
repentance, telling the people to believe in Him who was coming after him, that
is, in Jesus.” 5When they heard this, they were baptized in the name
of the Lord Jesus. 6And when Paul had laid his hands upon them, the
Holy Spirit came on them, and they began speaking with tongues and
prophesying. 7There were in all about twelve men.
19:1 “upper country” This refers to an
alternate route through the higher (i.e., elevation) country and to the churches
started on Paul’s previous missionary activity in South Galatia.
▣ “Ephesus” Michael Magill, NT
TransLine, p. 413, #25, has an informative note.
“This was the capital city of Asia, where Paul was forbidden to go in 16:6.
He stopped there briefly in 18:19-21, planning to return. Now he spends over two
years here, 19:10.”
▣ “disciples” The term implies they
were believers (cf. v. 2, “when you believed,” see Special Topics at 3:16 and
6:5) in Jesus as the Messiah through John the Baptist’s messages or possibly
through Apollos’ preaching.
The Spirit apparently sent Paul by this upper route for the very purpose of
helping these “disciples” know and experience the full truth of the gospel.
19:2 “Did you receive the Holy Spirit when
you believed” The fact that they are called “disciples” (v. 1) and the
statement “when you believed” imply they were believers. This question links (1)
the personal reception of the Spirit at the time one believed (aorist
active indicative and aorist
active participle) and (2) the Spirit’s preparatory action, without which
no one could even believe (cf. John 6:44,65; Rom. 8:9). There are levels and
stages of the Spirit’s work (cf. Acts 8:11, 15-17). The book of Acts itself
should warn modern interpreters not to be dogmatic in the “necessary” elements
and order of salvation. Acts records what occurred, not what should occur every
time. Salvation is a personal relationship which involves the whole person, but
often this is a progressive experience as the relationship deepens and more
scriptural information is understood. See Special Topic at 2:40.
▣ “No, we have not even heard whether there
is a Holy Spirit” John’s preaching could
not have produced spiritual effect without the Spirit (cf. Rom. 8:6-11; I
Cor. 12:3; I John 4:2). John mentioned the Spirit in his preaching (cf. Matt.
3:11; Mark 1:8; Luke 3:16; John 1:32-33), but it must be remembered that his was
a message of preparation, not fulfillment (cf. Isa. 40:3; Matt. 3:3). John was
the last OT prophet and transitional preacher and preparer for the coming of the
Messiah. He pointed people to Jesus (cf. John 1:19-42).
19:3 “Into what then were you baptized”
They were followers of John the Baptist. Apparently they were faithful to the
light they had, but needed further clarification about the life, death,
resurrection, and ascension (i.e., the gospel) of Jesus, just like Apollos (cf.
18:24-28).
19:3-4 “John’s baptism” John’s baptism
involved repentance and expectation (cf. Matt. 3:11; Mark 1:15). However, it
must be consummated by faith in Jesus. From history we know that there were
several heretical groups that formed in the first century claiming to be
followers of John the Baptist (Recognitions of Clement, chapter 60).
Recording this account may have been Luke’s way of nullifying the effect of
these groups. John’s ministry pointed away from himself and to Jesus (cf. John
1:19-42).
19:4 “believer in Him” See Special
Topics: Believe at 3:16 and 6:5.
19:5 “They were baptized” See Special
Topic at 2:38.
▣ “in the name of the Lord Jesus” Luke
describes baptism as “in the name of Jesus” (cf. 2:38; 8:12,16; 10:48). See
SPECIAL TOPIC: THE NAME OF THE LORD at 2:21. Matthew describes baptism as
“in the name of the Father and the Son and the Holy Spirit” (cf. Matt. 28:19).
The baptism formula is not the key to salvation, but the heart of the person
being baptized. To view the formula as the key is to place the emphasis in the
wrong place. Salvation is not the sacramental correctness of a rite, but an
entering into a repentant/faith relationship with Jesus. See note at 2:38.
As far as we know, Apollos, who also only knew the baptism of John, was not
rebaptized! The Spirit was obvious in his powerful preaching and teaching.
19:6 “Paul had laid his hands upon them, the
Holy Spirit came on them” The laying on of hands is often mentioned in
connection with the Spirit (cf. 8:16-17; 9:17), but not always (cf. 10:44, see
Special Topic at 6:6). The Bible links the Spirit with the believer in three
different ways:
1. at the time of belief
2. at the time of baptism
3. with laying on of hands
This diversification should warn us against dogmatism in the matter. Acts is
not intended to teach a set pattern, but to describe the dynamic movement of the
Spirit.
I must admit that these twelve disciples of John speaking in tongues is
surprising to me. Usually in Acts tongues are evidence for the believing Jewish
proclaimers that God
1. has accepted a new group or
2. broken down a geographical barrier (see full note at 2:4b)
What new group did these men represent? They were already disciples (cf. v.
1). Why did Luke choose to record this event? He chooses to introduce it with
Apollos in chapter 18. This just does not fit the pattern, which probably means
that modern interpreters are trying to fit an agenda or interpretive grid over
Luke’s writing that just does not fit! Maybe this event of speaking in tongues
is more like those in Corinth!
There is an interesting variety in the way the NT describes the coming of the
Spirit to individuals.
1. came upon (erchomai plus epi), cf. Matt. 3:16; Luke 19:6
[just epi, 2:25]
2. baptized with, cf. Matt. 3:11; Mark 1:8; Luke 3:16; 11:16; John 1:33; Acts
1:5
3. descended upon, cf. Matt. 3:16; Mark 1:10; Luke 3:22
4. coming upon (eperchomai plus epi), cf. Luke 1:35; Acts 1:8
5. filled with, cf. Luke 1:15,41,67; Acts 2:4; 4:8,31; 9:17; 13:9,52
6. poured out (ekcheō), cf. Acts 2:17-18,33; 10:45; Titus 3:6
7. received, cf. Acts 2:33,38; 8:15,17,19; 10:47; 19:2
8. given, Acts 5:32; 10:45; 15:8
9. fallen upon (epipiptō), cf. Acts 8:16; 10:44; 11:15
▣ “and prophesying” This term has OT
connotations of ecstatic behavior (cf. I Sam. 10:10-12; 19:23-24). The context
may support this interpretation. However, this term in I & II Corinthians (cf. I
Cor. 11:4,5,9; 14:1,3,4,5,24,31,39) implies a bold proclamation of the gospel.
It is difficult to define prophecy in the NT. Since the filling of the Spirit is
often linked with a bold proclamation of the gospel, this may be the intent of
this context also. See
SPECIAL TOPIC: NEW TESTAMENT PROPHECY at 11:27.
19:7 “There were in all about twelve men”
Twelve is one of several numbers often used symbolically in the Bible, but here
it seems to be historical. See Special Topics: Twelve at 1:22 and Symbolic
Numbers in Scripture at 1:3.
NASB (UPDATED) TEXT: 19:8-10
8And he entered the synagogue
and continued speaking out boldly for three months, reasoning and persuading
them about the kingdom of God. 9But when some were becoming
hardened and disobedient, speaking evil of the Way before the people, he
withdrew from them and took away the disciples, reasoning daily in the school of
Tyrannus. 10This took place for two years, so that all who lived in
Asia heard the word of the Lord, both Jews and Greeks.
19:8 “he entered the synagogue” This
was his standard pattern (cf. 9:20; 13:5,14; 14:1; 17:2, 10; 18:4,19,26).
▣
“speaking out boldly” This is a
perfect middle indicative. It was one of the results of being “Spirit
filled” (cf. 4:13,29,31; 9:28,29; 14:3; 18:26). Paul prays for this very thing
in Eph. 6:19.
▣
“three months” This synagogue at Ephesus apparently allowed Paul to
preach, teach, and reason with them for many Sabbaths. This in itself shows a
degree of openness to the gospel and is a tribute to Paul’s God-given abilities.
▣ “the kingdom of God” This is the
central theme of Jesus’ preaching. It refers to the reign of God in human lives
now that will one day will be consummated over all the earth, as it is in heaven
(cf. Matt. 6:10). See Special Topic at 1:3.
19:9 “some were becoming hardened and
disobedient” All who hear the gospel have a choice (cf. 17:32, 34). This
reflects the parable of the sower (cf. Matthew 13; Mark 4). It is the mystery of
the iniquity (cf. II Cor. 4:4).
The term “hardened” (sklērunō) is an
imperfect passive indicative (disobedient is an
Imperfect active indicative), which implies the beginning of an action or
a repeated action in past time. This is the very word used in Rom. 9:18 to
describe God’s hardening of Israel’s heart and also the repeated
verb in Hebrews 3 and 4 (cf. 3:8,13,15; 4:7) dealing with Israel’s
hardness of heart during the Wilderness Wandering Period. God does not actively
harden the hearts of humans whom He loves and are made in His image, but He does
allow human rebellion to manifest itself (cf. Rom. 1:24,26,28) and personal evil
to influence His created ones (cf. Eph. 2:1-3; 4:14; 6:10-18).
▣ “speaking evil of the Way before the
people” The gospel is so radically different from the exclusivism and
performance-oriented mind set of Judaism that there was no common ground
possible if the basic tenets of the gospel were rejected.
Luke’s recurrent pattern of aggressive Jewish opposition to the gospel
continues (cf. 13:46-48; 18:5-7; 19:8-10; 28:23-28).
▣ “the Way” See the notes at 18:25 and
19:23.
▣ “the school of Tyrannus” The codex
Bezae, D, from the fifth century, adds that Paul taught from 11:00 a.m. to 4:00
p.m., when most of the city had a rest period and the building was available.
This may be an item of oral tradition. Paul would work at his trade during
regular business hours and then teach during the rest period (cf. 20:34).
There have been several theories as to the identification of Tyrannus.
1. He was a sophist mentioned by Suidas. Suidas wrote in the tenth century,
but used reputable sources back to classical times. His literary work is like an
encyclopedia of political, literary, and ecclesiastical persons.
2. He was a Jewish rabbi (Meyer) who operated a private school for teaching
the law of Moses, but there is no textual evidence for this position.
3. This was a building which was originally a gymnasium but later a lecture
hall owned by or named after Tyrannus.
Paul had to leave the synagogue and apparently there were too many converts
to use a house, so he rented a lecture hall. This allowed him some contact with
the population of Ephesus.
19:10 “two years” In 20:31 Paul states
the length of his entire time in the province (three years).
▣ “all
who lived in Asia heard”
This is an obvious hyperbole. Jesus often spoke in overstatements. It is simply
part of the idiomatic nature of eastern literature.
SPECIAL TOPIC: EASTERN LITERATURE
NASB (UPDATED) TEXT: 19:11-20
11God was performing
extraordinary miracles by the hands of Paul,
12so that handkerchiefs or aprons were even carried from his body to
the sick, and the diseases left them and the evil spirits went out. 13But
also some of the Jewish exorcists, who went from place to place, attempted to
name over those who had the evil spirits the name of the Lord Jesus, saying, “I
adjure you by Jesus whom Paul preaches.” 14Seven sons of one Sceva, a
Jewish chief priest, were doing this. 15And the evil spirit answered
and said to them, “I recognize Jesus, and I know about Paul, but who are you?”
16And the man, in whom was the evil spirit, leaped on them and subdued all
of them and overpowered them, so that they fled out of that house naked and
wounded. 17This became known to all, both Jews and Greeks, who lived
in Ephesus; and fear fell upon them all and the name of the Lord Jesus was being
magnified. 18Many also of those who had believed kept coming,
confessing and disclosing their practices. 19And many of those who
practiced magic brought their books together and began burning them in
the sight of everyone; and they counted up the price of them and found it fifty
thousand pieces of silver. 20So the word of the Lord was growing
mightily and prevailing.
19:11 This is not the first time God
used extraordinary miracles to confirm His truth and His speaker (cf. 3:1-10;
5:15; 8:6,13; 9:40-42; 13:11-12; 14:8-11). Superstition and occult practices
were widespread and entrenched in Ephesus. God, being rich in mercy, allowed His
supernatural power and authority, resident in His Messiah, to express itself
through Paul to these Satanic-bound people. Oh, the mercy of God!
19:12 “handkerchiefs” These were
possibly sweat bands tied around the head during work.
▣ “aprons” This refers to work aprons,
somewhat like carpenters’ aprons. These healings showed God’s compassion, power,
and confirmed the gospel and the ministry of Paul.
▣ “the evil spirits went out” Here
these demons (cf. Luke 10:17) are called “evil spirits” (cf. Matt. 12:45; Luke
7:21; 8:2; 11:26; Acts 19:12,13,15,16). But Luke also calls them “unclean
spirits” (cf. 5:16; 8:7; see Special Topics at 5:3 and 5:16). In Acts 16:16 the
demon is called “the spirit of python (divination).” All of these phrases seem
to be synonymous.
Paul often speaks of demonic categories like “all rule and authority and
power and dominion” (Eph. 1:21), “the rulers and the authorities in heavenly
places” (Eph. 3:10), or “against the rulers, against the power, against the
world forces of this darkness, against the spiritual forces of wickedness
in the heavenly places” (Eph. 6:12). These must refer to some levels of
organized demonic spirits. But how, why, where, and who are all speculative
because the Bible does not choose to reveal a detailed description of the
spiritual realm. It does clearly reveal Christ’s power (and His Apostles’) over
Satan and his kingdom of darkness and death. Jesus’ “name” is above every name!
Knowing Him brings salvation, peace, wholeness, restoration, and health.
SPECIAL TOPIC: ANGELS IN PAUL’S WRITINGS
19:13-16 “Jewish exorcists” Jewish
exorcists were common (cf. Luke 11:19). This context clearly shows that exorcism
is not by magic formula (names), but by personal relationship with Jesus. If
this passage were not so sad it would be funny! Josephus tells of a Jewish
exorcism rite in Antiq. 8.2.5 by one Eleazar, using Solomon’s
incantations.
19:13 “evil spirits” This refers to
the demonic. The NT speaks often of this spiritual reality, but does not discuss
its origin or details about its organization or activities. Curiosity, fear, and
practical ministry needs have caused much speculation. There is never a gift of
exorcism listed in the NT, but the need is obvious. Some helpful books are
1. Christian Counseling and the Occult by Kouch
2. Biblical Demonology and Demons in the World Today by Unger
3. Principalities and Powers by Montgomery
4. Christ and the Powers by Hendrik Berkhof
5. Three Crucial Questions About Spiritual Warfare by Clinton E.
Arnold
See Special Topic: The Demonic at 5:16.
19:14 “Sceva, a Jewish chief priest”
Modern scholars cannot find this name in any other writings. It is problematic
for a Jewish high priest (archiereus) to be in Ephesus. There was a local
synagogue, but the only Jewish temple was in Jerusalem. Luke uses this very word
several times in his Gospel and Acts for the High Priest and his family in
Jerusalem.
Some speculate that this man was somehow connected to the family of the High
Priest, or possibly head of one of the twenty-four orders of priests set up by
David (cf. I Chr. 24:7-19).
If this man and his sons were priests, it is surprising they did not use YHWH
as the powerful name to control the spirits as does the magic or occult.
19:15 “I recognize Jesus, and I know about
Paul” This first verb is ginōskō; the second is
epistamai. They are somewhat synonymous. Both are used often in Acts, but in
this context there is obviously a distinction made between this demon’s
knowledge of Jesus as the Christ and Paul as His spokesperson.
19:17 Luke records this account to
show how the Spirit was magnifying (imperfect
passive indicative) Jesus (cf. John 14:25; 16:13-14).
19:18 “those who had believed” This is
a perfect passive participle. The question is,
were they believers in the occult or does this phrase refer to their new belief
in the gospel? It is also possible that new believers in the gospel still were
initially influenced by their past superstitions. See Special Topic: Greek Verb
Tenses Used for Salvation at 2:40.
Previous occultists may have been convinced by what happened to the Jewish
exorcists in vv. 13-16. The message of this incident, which showed the power of
the person/name of Jesus, spread rapidly (cf. v. 17). These people would have
been very conscious of the power of “the name.”
▣ “kept coming” This is an imperfect middle indicative.
▣ “confessing and disclosing their practices”
The ancient Mediterranean was awash in the occult. It was common belief that
revealing one’s magical formula made it ineffective. This was their way of
repudiating their past occultic activities. There is a type of magic literature
famous in the ancient world called “Ephesian writings”! This incident shows the
gospel’s superiority over the occult (cf. v. 20).
19:19 “magic” See Special Topic at
8:9.
The “books” (biblous) could refer to large books or small scrolls of
papyri on which oaths or curses were written. These were worn as amulets. The
huge price shows (1) how superstitious these people were and (2) how the gospel
had set them free!
▣ “burning them in the sight of everyone”
These were very expensive and sought after books and parchments. Their burning
was these new believers’ public repentance and profession of faith in Christ,
not “the powers”!
19:20 The gospel message is
personified (i.e., the word of the Lord) and summarized. Luke’s summaries help
us divide Acts into six sections (cf. 6:7; 9:31; 12:24; 16:5; 19:20; 28:31).
NASB (UPDATED) TEXT: 19:21-22
21Now after these things were
finished, Paul purposed in the spirit to go to Jerusalem after he had passed
through Macedonia and Achaia, saying, “After I have been there, I must also see
Rome.” 22And having sent into Macedonia two of those who ministered
to him, Timothy and Erastus, he himself stayed in Asia for a while.
19:21
NASB“Paul purposed in the spirit”
NKJV“Paul purposed in the Spirit”
NRSV“Paul resolved in the Spirit”
TEV, NJB“Paul made up his mind”
TEV (footnote)“Paul, led by the Spirit, decided”
Here is a combination of God’s sovereignty and mankind’s freewill. It is
uncertain whether this use of the term “spirit” refers to:
1. the Holy Spirit or
2. the human spirit (cf. 7:59; 17:16; 18:25; Rom. 1:9; 8:16; I Cor. 2:11;
5:4; 16:18; II Cor. 2:11; 7:13; 12:18; Gal. 6:18; Phil. 4:23).
If it is the Holy Spirit, this is another example of divine leadership
combined with appropriate human response.
Luke often has a brief comment to introduce events which occur later in his
account. It is surely possible that Luke has Paul deciding to go to Jerusalem as
a result of God’s leading (i.e., die, v. 21; see full note at 1:16), not
as the result of the riot caused by Demetrius and the guild of silversmiths in
Ephesus (cf. vv. 23-41).
▣ “I must also see Rome” Paul needed (dei)
to visit the church at Rome (cf. 9:15; Rom. 1:10) on his way to Spain (cf. Rom.
15:24, 28). He wanted them to know him and support his mission work. He also
wanted to add his blessing/gift to their situation.
19:22 “Erastus” There is a man by this
name mentioned in Rom. 16:23. He is called the city treasurer of Corinth. This
name occurs again in II Tim. 4:20. It may refer to the same person, but this is
uncertain.
▣ “he
himself stayed in Asia for a while” The gospel had gloriously spread,
affecting and converting the province (cf. I Cor. 16:9).
NASB (UPDATED) TEXT: 19:23-27
23About that time there
occurred no small disturbance concerning the Way. 24For a man named
Demetrius, a silversmith, who made silver shrines of Artemis, was bringing no
little business to the craftsmen; 25these he gathered together with
the workmen of similar trades, and said, “Men, you know that our
prosperity depends upon this business. 26“You see and hear that not
only in Ephesus, but in almost all of Asia, this Paul has persuaded and turned
away a considerable number of people, saying that gods made with hands are no
gods at all. 27“Not only is there danger that this trade of
ours fall into disrepute, but also that the temple of the great goddess Artemis
be regarded as worthless and that she whom all of Asia and the world worship
will even be dethroned from her magnificence.”
19:23 “the Way” This was the earliest
designation for Christianity. It speaks of the OT concept (ex. Ps. 1:1,6; 5:8;
25:4,8,9,12; 27:11; 37:5,7,23,34; 119:101, 105) of lifestyle faith (cf. Acts
9:2; 19:9,23; 22:4; 24:14,22; also possibly 18:25-26).
19:24 “silver shrines” This refers to
small silver images (1) of the Temple of Artemis or (2) the meteorite which
looked like a multi-breasted woman. Archaeology has found many silver images of
this goddess, but none of the shrine (temple) itself. It was one of the seven
wonders of the world. See note at 18:19, #4.
▣ “Artemis” The Artemis who was
worshiped at Ephesus is not to be identified with Diana of the Roman pantheon.
This goddess is closer to Cybele, the mother goddess. This religious practice
had much in common with the fertility cults of Canaan (see M. R. Vincent,
Word Studies, vol. 1, p. 271).
▣ “was no little business” This
persecution had an economic basis (cf. vv. 25,27). See full note on Luke’s
purposeful understatements (i.e., litotes) at 12:18.
▣ “craftsmen” From this Greek word we
get the English word “technician.” In the ancient Mediterranean world guilds or
associations of craftsmen were very popular and powerful. Paul would have been a
part of the tent-making guild.
19:26-27 This gives us an insight into
the success and permeation of Paul’s ministry in Asia.
▣ “that gods made with hands are not gods
at all“ This reflects the OT concept of the vanity of idolatry (cf.
Deut. 4:28; Ps. 115:4-8; 135:15-18; Isa. 44:9-17; Jer. 10:3-11).
19:27 There are numerous passages in
Greek literature of the first century that mention Artemis of the Ephesians.
Apparently there were thirty-nine separate cities of the Mediterranean world
which were involved in the fertility worship of this mother goddess.
NASB (UPDATED) TEXT: 19:28-41
28When they heard this
and were filled with rage, they
began crying out, saying, “Great is Artemis of the Ephesians!” 29The
city was filled with the confusion, and they rushed with one accord into the
theater, dragging along Gaius and Aristarchus, Paul’s traveling companions from
Macedonia. 30And when Paul wanted to go into the assembly, the
disciples would not let him.
31Also some of the Asiarchs who were friends of his sent to him and
repeatedly urged him not to venture into the theater. 32So then, some
were shouting one thing and some another, for the assembly was in confusion and
the majority did not know for what reason they had come together. 33Some
of the crowd concluded it was Alexander, since the Jews had put him
forward; and having motioned with his hand, Alexander was intending to make a
defense to the assembly. 34But when they recognized that he was a
Jew, a single outcry arose from them all as they shouted for about two
hours, “Great is Artemis of the Ephesians!” 35After quieting the
crowd, the town clerk said, “Men of Ephesus, what man is there after all who
does not know that the city of the Ephesians is guardian of the temple of the
great Artemis and of the image which fell down from heaven?
36So, since these are undeniable facts, you ought to keep calm and to
do nothing rash. 37For you have brought these men here who are
neither robbers of temples nor blasphemers of our goddess. 38So then,
if Demetrius and the craftsmen who are with him have a complaint against any
man, the courts are in session and proconsuls are available; let them
bring charges against one another. 39But if you want anything beyond
this, it shall be settled in the lawful assembly. 40For indeed we are
in danger of being accused of a riot in connection with today’s events, since
there is no real cause for it, and in this connection we will be unable
to account for this disorderly gathering.” 41After saying this he
dismissed the assembly.
19:28 This verse shows how closely the
ancient world held religion and local traditions. Many people made their daily
living in ways connected to the local pagan temples.
▣
“Great is Artemis of the Ephesians” This fertility goddess was often
called “the Great.” This may have been the temple’s worship slogan.
19:29 “rushed. . .into the theater”
The ruins of this very large Roman amphitheater still remain today. It held
between 25 and 56 thousand people (estimates differ).
▣
“with one accord” Acts often uses the phrase “one accord” to describe the
unity and fellowship of believers (cf. 1:14; 2:1,46; 4:24; 5:12; 8:6; 15:25),
but also of how evil can unite (cf. 7:57; 12:20; 18:12). Unity itself is not the
goal. It is the purpose of the unity which is crucial!
▣ “Gaius” He was from Derbe (cf.
20:4). This was a very common name, so definite identification is difficult (cf.
I Cor. 1:14; III John 3).
▣ “Aristarchus” He was from
Thessalonica (cf. 20:4; 27:2; Col. 4:10-11; Phil. 2:4).
19:30 “the disciples would not let him”
Paul was a strong-willed man! However, he allowed other believers to influence
some decisions (cf. v. 31).
19:31 “some of the Asiarchs” This term
means “local elected officials,” but was used in several senses. This is another
technical term for local political officials used so accurately by Luke.
Apparently they had become believers also, or at least friends of Paul. Again
Luke shows that Christianity was not a threat to the local governmental
authorities. It is verses like this one that cause some commentators to surmise
that Acts was written to be read at Paul’s trial in Rome. Again and again the
church came into conflict with Jews, but not with government!
19:32 “the assembly” This is the same
Greek word (ekklesia) used for the church. In Acts 19:32,39, and 41 it
refers to an assembly of townspeople.
The early church chose this term because of its use in the Septuagint for
“the assembly of Israel.” See Special Topic: Church (ekklesia) at 5:11.
▣ “the majority did not know for what reason
they had come together” It was a typical mob scene.
19:33 “Alexander” The local Jews
wanted it to be understood that they were a separate group from these itinerant
Christian missionaries, but it backfired on them. Whether this is the same man
mentioned in II Tim. 4:14 is uncertain, but I Tim. 1:20 makes it doubtful.
▣ “having motioned with his hand” This
was a cultural way of seeking silence so that one could speak (cf. 12:17; 13:16;
19:33; 21:40).
▣ “a defense” We get the English term
“apology” from this Greek term, which referred to a legal defense. Luke used
this verb often (cf. Luke 12:11;
21:14; Acts 19:32; 24:10; 25:8; 26:1,2,24) and the
noun in Acts 22:1 and 25:16.
19:34 This shows either (1) the
anti-Semitism of the Greco-Roman world or (2) this crowd’s anger at Paul’s
ministry.
19:35 “the town clerk” This was the
chief civil official, who acted as liaison with the Roman government in these
cities with famous temples. The term is grammateus. It is used most often
in Acts for Jewish scribes (cf. 4:5; 6:12; 23:9). In the Septuagint it referred
to Egyptian leaders who submitted records to higher authorities (cf. Exod. 5:6)
and to Jewish officers (cf. Deut. 20:5).
▣ “city of the Ephesians is guardian of the
temple” The word for guardian is literally “temple sweeper” (neōkos,
temple warden). This had become an honorific title, although originally it
referred to the lowest temple servants.
▣ “the image which fell down from
heaven” It was apparently a meteor shaped like a woman with many breasts.
This was a perfect idol for a fertility cult. The term “heaven” is literally
“which fell from Zeus (dios).”
19:37 The cause of the riot had no
true basis and, therefore, was liable for Roman judicial discipline (cf. v. 40).
19:38-39 “let them bring charges against one
another” Let them go through the proper channels provided for complaints.
These two verses also have two first
class conditional sentences.
19:38 “proconsuls” There were two
kinds of Roman provinces, those controlled by the Emperor and those controlled
by the Senate (Augustus, Acts of Settlement, 27 b.c.). The Roman provinces were governed by
1. senatorial provinces governed by proconsuls or propraetors
2. imperial provinces governed by legatus pro proetors
3. other lesser or problem provinces governed by praefectus
4. free cities governed by local leaders, but under Roman guidelines
5. client states like Palestine governed by local leaders, but with limits
and restrictions
Ephesus was in a Senatorial province and thereby had a “proconsul.”
Proconsuls are mentioned three times:
1. Sergius Paulus, Cyprus, Acts 13:7-8,12
2. Annaeus Gallio, Achaia, Acts 18:12
3. no specific name, but the category, Ephesus, Acts 19:38
19:39-41 “assembly” This is the word
ekklesia, which was used by the Greek city-states for a town assembly. It
came to be used for the gathered church because in the Septuagint it translated
the Hebrew term for “assembly” (Qahal).
DISCUSSION QUESTIONS
This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.
These discussion questions are provided to help you
think through the major issues of this section of the book. They are meant to be
thought-provoking, not definitive.
1. Are we to view vv. 2-6 as a proof-text for
a. rebaptism of some believers
b. the laying on of hands to receive the subsequent blessing of speaking in
tongues?
2. Define prophesying (v. 6).
3. Why does Acts record Paul’s encounter with both Apollos and these twelve
disciples of John the Baptist?
4. Are vv. 11-12 normative for the church in all ages and cultures? Why/why
not?
5. Why is exorcism not included in the lists of spiritual gifts?
6. Why are believers not given more biblical information on this subject?
7. What was the purpose of these miraculous events? (cf. v. 17)
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