Exegetical and Hermeneutical Commentary of Acts 19:21
After these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome.
21, 22. St Paul’s Plans for his Journey from Ephesus
21. After these things were ended ] The foundations of the Ephesian Church seemed fully laid, when sacrifices of such a kind had been made by the converts, and so St Paul feels that he may leave the seed sown in good hope that it will grow.
Paul purposed in the spirit ] i.e. had settled it in his own mind.
when he had passed through Macedonia and Achaia ] Intending, no doubt, as was his wont, to visit the churches which had been founded on his previous mission (chapp. 16 18) from Philippi to Corinth.
to go to Jerusalem ] With contributions, as we know, collected throughout the other churches for the needs of the central organization of the Christian movement. See 1Co 16:1-3. There this intended journey through Macedonia and to Corinth is alluded to, and the reason assigned for the Apostle’s lingering in Ephesus (Act 19:8-9) “I will tarry at Ephesus until Pentecost, for a great door and effectual is opened unto me, and there are many adversaries.” The opening of the door was manifest in the burning piles of magic books, of the many adversaries we read in this chapter in a description which might justify the Apostle in using the language of the Psalmist, “Great bulls of Bashan close me in on every side.” Perhaps such a thought was in his mind when he wrote of “fighting with beasts at Ephesus” (1Co 15:32).
saying. After I have been there, I must also see Rome ] Of the long cherished desire which he had to visit the Imperial City, the Apostle speaks Rom 1:13, in which passage he intimates that the purpose had been often entertained, but hitherto disappointed.
Fuente: The Cambridge Bible for Schools and Colleges
After these things were ended – After the gospel was firmly established at Ephesus, so that his presence there was no longer necessary.
Purposed in the spirit – Resolved in his mind.
When he had passed through Macedonia and Achaia – In these places he had founded flourishing churches. It is probable that his main object in this visit was to take up a collection for the poor saints at Jerusalem. See the notes on Rom 15:25-26.
To go to Jerusalem – To bear the contribution of the Gentile churches to the poor and oppressed Christians in Judea.
I must also see Rome – See the notes on Rom 15:24. He did go to Rome, but he went in chains, as a prisoner.
Fuente: Albert Barnes’ Notes on the Bible
Act 19:21-22
After these things were ended Paul purposed in the spirit.
Characteristics of Christianity
Note–
I. A practical beneficence in its spirit. There is distress in Jerusalem. Paul feels that something must be done for its relief. He communicates it to Timotheus and Erastus, and they feel the same; they go to the Churches of Macedonia and Achaia; they feel also, and relief comes as a matter of course. It was not a subject in those days requiring argument and declamation. In the letter which Paul wrote at this time he indicates the order in which the collection should be made, but uses no argument to enforce the duty (1Co 16:1-9). This is as it should be. True Christians are all members of one spiritual body; and the feeling of one member should be participated in by the whole.
II. An heroic aggressiveness in its disciples. I must also see Rome. What for? Merely to see it, in order to gratify curiosity, to study the institutions and habits of a wonderful people, to enrich his experience of life, to increase his acquaintance with men and things? No, but to carry the gospel there. His purpose indicates–
1. That Christianity could stand the scrutiny of the most enlightened people.
2. That no intellectual or social advancement can supersede the necessity of the gospel.
3. That evangelisation should have a special regard to the most influential centres of population.
III. An official authority amongst its minsters. Here are Paul, Timotheus, and Erastus, and there is a manifest subordination. Paul is the superior. He sent into Macedonia two of them that ministered unto him. The authority was not legal or prescriptive, but simply moral. In a society where all minds are spiritually pure, the simple wish of the greatest soul is the greatest law.
IV. An incidental argument for its genuineness. In the account which is here given of Pauls purpose to visit Rome, and that which he gives himself years afterwards, there is one of those undesigned coincidences which constitute an incontrovertible argument for the truth of Christianity. (D. Thomas, D. D.)
I must see Rome.—
Pauls ambition
(to young men):–
I. Pauls ambition was to see Rome, which meant seeing the world in epitome, and every young man who is worth his salt has a similar desire. This ambition–
1. Was of long standing, perhaps formed at school, and developed by intercourse with Priscilla and Aquila, who had lived in Rome. So doubtless it has been your desire ever since you have heard of lifes prospects and opportunities.
2. Was strong, and strengthened with the lapse of years. Soon after this he leaves Ephesus for Macedonia, where he hopes (2Co 10:16) to be able to preach the gospel in the regions beyond. Opportunity served, and he stood at Illyricum with the Adriatic between himself and his ambition, as previously he had stood with the AEgean between himself and Macedonia. But this time there was no call for help. Reaching Corinth, he writes to florae, and chaps, 1 and 16 show how strong his ambition had become. And so your ambition, so far from being weakened by disappointment, has grown deeper with every rebuff.
3. Natural. Consider what Rome was. The mistress of the world: the centre of the most potent civilisation the world has ever known. Even in its ruin nine educated men out of every ten hope to see it before they die. What, then, must Paul, a cultured gentleman of the first century, and withal a Roman citizen, have felt when it was in all its glory? And so it is natural that you should wish to see life, to know something of its business, to influence by speech and vote its politics and to contribute to its thought.
4. Was sanctioned by God. Generally at his conversion, more definitely just before his first missionary journey (Act 22:21), but the direct sanction was delayed till, strange to say, he was imprisoned at Jerusalem (Act 23:11), nor was it confirmed until near its actual realisation (Act 27:24). Twice in his Epistle does he say that it was subordinate to Gods will. So it was not mere human craving; what was human in it was by Gods approval, and Pauls self- restraint, made Divine. So it is not Gods will, perhaps, that you should move in a narrow sphere. Like Paul, make your ambition a matter of earnest prayer, both as to the time and to the method of its achievement.
5. Was subordinated to present duty. He had obligations to discharge in the shape of apostolic visitation, and the collection of funds for the poor, all which was indirectly helpful to the alternate realisation of his wish. Let no young man be in a hurry. An object gained prematurely, and without fitness to handle it, becomes a curse rather than a blessing.
6. Was achieved in an apparently roundabout way. Paul little thought that the path to Rome lay through Jerusalem. God moves in a mysterious way, and that way is always the nearest, although we may attempt short cuts. And see to it that you take Jerusalem on your way, and, like Paul, identify yourself with the Church. Life is a perilous place without the fear of God, a pronounced profession, and religious associates.
II. Pauls motives. Yours, of course, cannot be quite as simple. But there is nothing wrong in seeking personal gain provided something higher is contemplated with and through this. Paul wanted to see Rome that he might–
1. Preach the gospel there. How much this was necessary we see from Rom 1:1-32; how much it is still necessary we know. Look, then, upon life as affording an opportunity for testimony for God. Dont be ashamed of your mothers religion in the warehouse or the barracks. Paul was not ashamed of it in wicked, scoffing, cruel Rome.
2. Impart some spiritual gift (Rom 1:11). Act as salt in this corrupt world. Impart to business the spiritual gifts of genuineness and honesty; to literature cleanness and truth; to politics righteousness and the golden role.
3. Fell upon a wider world (Rom 15:24). He felt that if he could regulate the pulsations, and cleanse the diseases of that great heart, a new life current would flow through the worlds moral veins. Occupy every new centre as a means of wider usefulness. You will become an employer–let your influence be felt by your employes; you will marry–set up a family altar; when you join a Church dont be a useless log in it.
III. Pauls realisations. He saw Rome–but as a prisoner. And there are disappointing circumstances connected with the realisation of the loftiest human ambition. Life will not be all that you expect. You may win station, wealth, and fame, but you will win a cross as well. Did. Paul repine? No.
1. He accepted the circumstances as ordained of God.
2. He regarded them as most favourable for the accomplishment of his supreme desire. Paul might have preached in synagogue or public hall for many years without exerting a tithe of the influence which his military jailers, to whom he spoke one by one, carried through the city (Php 1:12-13; Php 4:22).
3. He utilised his enforced leisure in a correspondence which has ever since been amongst the foremost moral forces of the world. Conclusion: Your ambition is to see life. With Christ this ambition is perfectly safe, and the result, though disappointing in some respects, will be of the most glorious character; without Christ the whole result will be disaster, for what shall it profit a man, etc. (J. W. Burn.)
Dreamland
Context of the passage. This has been evidently for a long time in the apostles mind. Some months, possibly eighteen months, later it is repeated in the Epistle to the Romans (Rom 1:13-15; Rom 15:23-28). It no doubt first took root some six or seven years before, when he worked in the workshop of Aquila and. Priscilla at Corinth. These (Aquila and Priscilla) had come, we know, straight from Rome; and no doubt the glowing account which these devoted friends of his had given Paul, of the little Christian colony of Rome, their stories of the mighty city, of the perpetual influx of strangers, of the freedom which a great capital always affords for the dissemination of new ideas, of the influence which anything emanating from Rome would probably have on provincial cities–all these determined Paul eventually to go to Rome, and perhaps make it his headquarters.
1. This Roman journey and work no doubt for years entered into Pauls prayers. With each year the purpose evidently grew more intense. The work could never be complete till a Pauline Church flourished at Rome. It was well that his great doctrine of free salvation to all men–to Gentile equally with the Jew–should be accepted in Macedonia, in Corinth, in the wealthy Asian cities like Ephesus and. Colesse, in luxurious, pleasure loving, Syrian Antioch. But to be a doctrine of the world it must be received at Rome, the new Jerusalem of the Christian world.
2. And Pauls prayer was granted. The long agony and wrestling with the Holy Spirit was successful. The Lord heard His servants wish. Paul found himself at Rome; but how, in what position? He dreamed of the warm welcome from the poor but devoted Christians of the Suburra quarter across the Tiber, of the secret support of many a noble Roman lady, of many a patrician who had heard of him from the Chamberlain of Corinth, the Asiarch of Ephesus, possibly from a Sergius Paulus or a Gallio; but what was the reality? He found himself at Rome; but a prisoner, guarded, chained to a soldier; perhaps with a weary captivity, with a life-long slavery in the mines, perhaps with a cruel, violent death before him. These things were Pauls lot in the queen city. But his life dream was realised. He saw Rome, but disappointed. His earnest prayer granted, his life wishes realised, but all so altered with him. Let me anticipate some of the lessons I mean to draw. Many a one of us win our hearts desire, and find it so different to what we hoped, dreamed of, longed for. The man may win his post–the coveted post; he probably will find it full of anxieties, perplexities, cares, even disappointment. He may win wealth, station, high consideration, all those things once he thought so desirable; and with these, perhaps, he will find the hour of health and strength gone, the power of enjoying and even of using the much-coveted possession. Rank, consideration, wealth–gone, hopelessly gone. At Rome, the longed for Rome, like Paul: but, like Paul, a captive, hemmed in, hampered, hindered, bearing about a dying body. Like Paul, he must forget himself; he must set to with the weary work, the restless anxieties, the weak and fading health, and do his best for his Master and his Brother. He must never lose heart, but bravely struggle on. He must, as did Paul, remember it is the Lords hand leading him. Perhaps he himself has been unwise in coveting the higher post, but he must take up his heavier cross bravely and carry it to the end for his Masters sake uncomplainingly, as did Paul. Are there no women among our worshippers who, in past years, have longed for another, a more stirring, a brighter life; have longed for a home, as it is called, of their own; for husband and children, for a so-called independent life; and finding these, have found many a trouble, many a care, many a sorrow? The Rome they found is very different to the Rome of their girl dreams. How did Paul behave under his heavy sorrow? As a brave Christian should. He braced himself up to new and fresh work. Debarred from those missionary circuits which had done so much in old days, when Ephesus was his headquarters, now comparatively alone and friendless, he did his best. He gathered new congregations as best he could–soldiers, camp followers, court attendants–and spoke his Masters words to these. So passed two years, perhaps more, at Rome–his dream city. Yes; God had heard his prayer. Once more free. Contrary to his expectation evidently, from his sad words in the Philippian letter. He leaves the city associated with so much grief and dread. He had seen Rome, but in chains. Once more free, he hastens away; again the free missionary, but now aged and worn. Three more years of earnest, self-denying, gallant toil for his loved Master. But the shadow of imperial Rome still hangs over the devoted life. The suspicious government now watched him. They looked on him as a ringleader of a dangerous and fanatical sect; as a concealed enemy of the empire. So they seized him again, and again brought him to Rome–after three years. What must have been the aged prisoners thoughts when a second time he catered the city he has so desired to dwell in and to see–again in chains? Shall we trace his second residence? It only lasted a few months in close and weary captivity. He probably, save on the days of his trial, never saw the blue heavens, till that morning when they led him out beyond the gates to die. Thus Pauls hearts desire was granted, and he saw Rome.
(1) This strange fulfilment of a prayer almost suggests to us that Pauls earnest wish to see Rome, to lay the ground storeys of a mighty Pauline Church in the great capital, was hardly in accordance with his Masters will; seems as though Paul had not in this particular subordinated his will to his Lords; for though the prayer was granted it was a fulfilment very different to the end Paul looked for. He won his prayer; but the fulfilment was accompanied with sorrow and anguish.
(2) With us we, too, long to see Rome; aye, all of us, from the school girl to the grown, trained man, in the power and vigour of his manhood. We all, I think, long to see. Do we not? On in front we see, like Paul, a dream city, far different to the one in which our lot is cast. What do we want there? Is it gold, or leisure, or power, or pleasure? Do we, in our plans for the future, in our hopes for what will happen after long years, at all think of the kingdom of God, of the advancement of His glory, of the being able better to help our sister and our brother in their need and trouble, in their sickness and sorrow? Or in our dreamcity of the future do we only, or even chiefly, see our future–ourselves?
(3) But then there is another point to consider. Are we wise and prudent? Was Paul wise and prudent, so to pray, so to desire? Could he not have worked on, quiet and contented, doing his Fathers business, in the comparative retirement of a provincial city? I will not try and answer this. Each man and woman must put the question to their own hearts and God will whisper to each the answer.
(4) The grand lesson which we draw from these little words, which throw, however, so strong a light over many a page of Pauls eventful life is–If you long for great things, for power and opportunity to do great things, see well, look carefully, why you want this power, these opportunities. If the reason be indeed a noble one (but be sure first that it is), then pray for it, live for it, train for it, as did Paul. But remember, it may come to you as it did to Paul, most probably with anxiety, care, trouble, weariness, painfulness. Think well, ye discontented servants of high God, who long for greater things and nobler chances, whether at the price it is worth while to covet other things than those in the midst of which God has fixed your lot. Or whether the wiser, the more prudent, perhaps the better part even in Gods eyes, is not to make the best of what you are and where you are. This is to do indeed your Fathers business with quiet contentment; and such a life will in the glad end be crowned with the crown He has promised.
(5) I must see Rome. Better, oh, young toiler for bread or honour, better say–far better pray–I must see Jerusalem. Not the desecrated buildings now piled over the shapeless ruins of the old Sion, once the joy of the earth; but I must see the glorious city, the city of God, where the river of life flows from the throne of God and the Lamb; the city where shall be no more curse; the city of eternal day–for the Lord God giveth it light–where His saints shall reign for ever and ever. Pray for this city, agonise for this home. Your Lord has made it ready; your Lord has washed His pilgrims robes in His own dear blood, that they may enter in forgiven, clothed in white; and then, oh, blessed thought, these will go no more out. (Dean Spence.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
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 1Co 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. (1Co 16:8) And he resolved, if possible, to see Rome, which had been the object of his wishes for a considerable time. See Ro 1:10, Ro 1:13; Ro 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, 1Co 16:17; 1Co 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Paul purposed in the spirit; resolved with himself, or purposed in his heart, as Dan 1:8. Yet in this his determination he had the influence and guidance of the Holy Ghost, and that in a more than ordinary manner; as we may see by the continued series of this history, how he came to all these places here mentioned. Paul travelled through these countries, and went to these cities, because he hoped for a greater harvest, where he might scatter the seed so far abroad.
Fuente: English Annotations on the Holy Bible by Matthew Poole
21, 22. After these things wereendedcompleted, implying something like a natural finish tohis long period of labor at Ephesus.
Paul purposed . . . when hehad passed through Macedonia and Achaia, to go to Jerusalem . . .After I have been there, I must also see RomeMark here thevastness of the apostle’s missionary plans. They were all fulfilled,though he “saw Rome” only as a prisoner.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
After these things were ended,…. After that the apostle had disputed with the Jews in their synagogue, for the space of three months, and in the school of Tyrannus about two years; and after many souls had been converted at Ephesus, and were formed into a church state, and were established in the faith:
when he had passed through Macedonia and Achaia: in the former of which were the cities of Philippi, Thessalonica, and Berea, and in the latter, Corinth; where the apostle had already been, and preached the Gospel with success, and had laid the foundation of a Gospel church state in each place; but was willing to visit them again, both to confirm them in the doctrines of the Gospel, and, if it was the will of God, that he might be the instrument of converting others, and adding them to them, as well as to make some collections among them, for the poor saints at Jerusalem: for through these places he intended
to go to Jerusalem; to visit the church there, and distribute to the poor what he had gathered, or should gather for them among the Gentile churches:
saying, after I have been there, I must also see Rome; the metropolis of the empire, and the glory of the whole world; and which to see was one of Austin’s three wishes: but the apostle’s desire was not so much to see the magnificence of the city, as the saints in it; and that he might impart some spiritual gift unto them, and have some fruit among them; and be a means of quickening and comforting them, and of gaining others to them; and it was the will of God that he should go there; and this he spake by a prophetic spirit, and as being under the impulse of the Spirit of God; see Ac 23:11.
Fuente: John Gill’s Exposition of the Entire Bible
| The Tumult at Ephesus. |
| |
21 After these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome. 22 So he sent into Macedonia two of them that ministered unto him, Timotheus and Erastus; but he himself stayed in Asia for a season. 23 And the same time there arose no small stir about that way. 24 For a certain man named Demetrius, a silversmith, which made silver shrines for Diana, brought no small gain unto the craftsmen; 25 Whom he called together with the workmen of like occupation, and said, Sirs, ye know that by this craft we have our wealth. 26 Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands: 27 So that not only this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth. 28 And when they heard these sayings, they were full of wrath, and cried out, saying, Great is Diana of the Ephesians. 29 And the whole city was filled with confusion: and having caught Gaius and Aristarchus, men of Macedonia, Paul’s companions in travel, they rushed with one accord into the theatre. 30 And when Paul would have entered in unto the people, the disciples suffered him not. 31 And certain of the chief of Asia, which were his friends, sent unto him, desiring him that he would not adventure himself into the theatre. 32 Some therefore cried one thing, and some another: for the assembly was confused; and the more part knew not wherefore they were come together. 33 And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made his defence unto the people. 34 But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians. 35 And when the town clerk had appeased the people, he said, Ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a worshipper of the great goddess Diana, and of the image which fell down from Jupiter? 36 Seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly. 37 For ye have brought hither these men, which are neither robbers of churches, nor yet blasphemers of your goddess. 38 Wherefore if Demetrius, and the craftsmen which are with him, have a matter against any man, the law is open, and there are deputies: let them implead one another. 39 But if ye enquire any thing concerning other matters, it shall be determined in a lawful assembly. 40 For we are in danger to be called in question for this day’s uproar, there being no cause whereby we may give an account of this concourse. 41 And when he had thus spoken, he dismissed the assembly.
I. Paul is here brought into some trouble at Ephesus, just when he is forecasting to go thence, and to cut out work for himself elsewhere. See here,
1. How he laid his purpose of going to other places, Act 19:21; Act 19:22. He was a man of vast designs for God, and was for making his influences as widely diffusive as might be. Having spent above two years at Ephesus, (1.) He designed a visit to the churches of Macedonia and Achaia, especially of Philippi and Corinth, the chief cities of those provinces, v. 21. There he had planted churches, and now is concerned to visit them. He purposed in the spirit, either in his own spirit, not communicating his purpose as yet, but keeping it to himself; or by the direction of the Holy Spirit, who was his guide in all his motions, and by whom he was led. He purposed to go and see how the work of God went on in those places, that he might rectify what was amiss and encourage what was good. (2.) Thence he designed to go to Jerusalem, to visit the brethren there, and give an account to them of the prospering of the good pleasure of the Lord in his hand; and thence he intended to go to Rome, to go and see Rome; not as if he designed only the gratifying of his curiosity with the sight of that ancient famous city, but because it was an expression people commonly used, that they would go and see Rome, would look about them there, when that which he designed was to see the Christians there, and to do them some service, Rom. i. 11. The good people at Rome were the glory of the city which he longed for a sight of. Dr. Lightfoot supposes that it was upon the death of the emperor Claudius, who died the second year of Paul’s being at Ephesus, that Paul thought of going to Rome, because while he lived the Jews were forbidden Rome, ch. xviii. 2. (3.) He sent Timothy and Erastus into Macedonia, to give them notice of the visit he intended them, and to get their collection ready for the poor saints at Jerusalem. Soon after he wrote the first epistle to the Corinthians, designing to follow it himself, as appears 1Co 4:17; 1Co 4:19, I have sent to you Timotheus; but I will myself come to you shortly, if the Lord will. For the present, he staid in Asia, in the country about Ephesus, founding churches.
2. How he was seconded in his purpose, and obliged to pursue it by the troubles which at length he met with at Ephesus. It was strange that he had been quiet there so long; yet it should seem he had met with trouble there not recorded in this story, for in his epistle written at this time he speaks of his having fought with beasts at Ephesus (1 Cor. xv. 32), which seems to be meant of his being put to fight with wild beasts in the theatre, according to the barbarous treatment they sometimes gave the Christians. And he speaks of the trouble which came to them in Asia, near Ephesus, when he despaired of life, and received a sentence of death within himself,2Co 1:8; 2Co 1:9.
II. But, in the trouble here related, he was worse frightened than hurt. In general, there arose no small stir about that way, v. 23. Some historians say that the famous impostor Apollonius Tyanus, who set up for a rival with Christ, and gave out himself, as Simon Magus, to be some great one, was at Ephesus about this time that Paul was there. But it seems the opposition he gave to the gospel was so insignificant that St. Luke did not think it worth taking notice of. The disturbance he gives an account of was of another nature: let us view the particulars of it. Here is,
1. A great complaint against Paul and the other preachers of the gospel for drawing people off from the worship of Diana, and so spoiling the trade of the silversmiths that worked for Diana’s temple.
(1.) The complainant is Demetrius, a silversmith, a principal man, it is likely, of the trade, and one that would be thought to understand and consult the interests of it more than others of the company. Whether he worked in other sorts of plate or no we are not told; but the most advantageous branch of his trade was making silver shrines for Diana, v. 24. Some think these were medals stamped with the effigies of Diana, or her temple, or both; others think they were representations of the temple, with the image of Diana in it in miniature, all of silver, but so small that people might carry them about with them, as the papists do their crucifixes. Those that came from far to pay their devotions at the temple of Ephesus, when they went home bought these little temples or shrines, to carry home with them, for the gratifying of the curiosity of their friends, and to preserve in their own minds the idea of that stately edifice. See how craftsmen, and crafty men too above the rank of silversmiths, make an advantage to themselves of people’s superstition, and serve their worldly ends by it.
(2.) The persons he appeals to are not the magistrates, but the mob; he called the craftsmen together, with the workmen of like occupation (a company of mechanics, who had no sense of any thing but their worldly interest), and these he endeavoured to incense against Paul, who would be actuated as little by reason and as much by fury as he could desire.
(3.) His complaint and representation are very full. [1.] He lays it down for a principle that the art and mystery of making silver shrines for the worshippers of Diana was very necessary to be supported and kept up (v. 25): “You know that by this craft we have not only our subsistence, and our necessary food, but our wealth. We grow rich, and raise estates. We live great, and have wherewithal to maintain our pleasures; and therefore, whatever comes of it, we must not suffer this craft to grow into contempt.” Note, It is natural for men to be jealous for that, whether right or wrong, by which they get their wealth; and many have, for this reason alone, set themselves against the gospel of Christ, because it calls men off from those crafts which are unlawful, how much wealth soever is to be obtained by them. [2.] He charges it upon Paul that he had dissuaded men from worshipping idols. The words, as they are laid in the indictment, are, that he had asserted, Those are no gods which are made with hands, v. 26. Could any truth be more plain and self-evident than this, or any reasoning more cogent and convincing than that of the prophets, The workman made it, therefore it is not God? The first and most genuine notion we have of God is, that he had his being of himself, and depends upon none; but that all things have their being from him, and their dependence on him: and then it must follow that those are no gods which are the creatures of men’s fancy and the work of men’s hands. Yet this must be looked upon as an heretical and atheistical notion, and Paul as a criminal for maintaining it; not that they could advance any thing against this doctrine itself, but that the consequence of it was that not only at Ephesus, the chief city, but almost throughout all Asia, among the country people, who were their best customers, and whom they thought they were surest of, he had persuaded and turned away much people from the worship of Diana; so that there was not now such a demand for the silver shrines as had been, nor were such good rates given for them. There are those who will stickle for that which is most grossly absurd and unreasonable, and which carries along with it its own conviction of falsehood, as this does, that those are gods which are made with hands, if it have but human laws, and worldly interest and prescription, on its side. [3.] He reminds them of the danger which their trade was in of going to decay. Whatever touches this touches them in a sensible tender part: “If this doctrine gains credit, we are all undone, and may even shut up shop; this our craft will be set at nought, will be convicted, and put into an ill name as superstition, and a cheat upon the world, and every body will run it down. This our part” (so the word is), “our interest or share of trade and commerce,” kindyneuei hemin to meros, “will not only come into danger of being lost, but it will bring us into danger, and we shall become not only beggars, but malefactors.” [4.] He pretends a mighty zeal for Diana, and a jealousy for her honour: Not only this our craft is in danger; if that were all, he would not have you think that he would have spoken with so much warmth, but all his care is lest the temple of the great goddess Diana should be despised, and her magnificence should be destroyed; and he would not, for all the world, see the diminution of the honour of that goddess, whom all Asia and the world worship. See what the worship of Diana had to plead for itself, and what was the utmost which the most zealous bigots for it had to say in its behalf. First, That it had pomp on its side; the magnificence of the temple was the thing that charmed them, the thing that chained them; they could not bear the thoughts of any thing that tended to the diminution, much less to the destruction, of that. Secondly, That it had numbers on its side; All Asia and the world worship it; and therefore it must needs be the right way of worship, let Paul say what he will to the contrary. Thus, because all the world wonders after the beast, therefore the dragon, the devil, the god of this world, gives him his power, and his seat, and great authority,Rev 13:2; Rev 13:3.
2. The popular resentment of this complaint. The charge was managed by a craftsman, and was framed to incense the common people, and it had the desired effect; for on this occasion they showed, (1.) A great displeasure against the gospel and the preachers of it. They were full of wrath (v. 28), full of fury and indignation, so the word signifies. The craftsmen went stark mad when they were told that their trade and their idol were both in danger. (2.) A great jealousy for the honour of their goddess: They cried out, “Great is Diana of the Ephesians; and we are resolved to stand by her, and live and die in the defence of her. Are there any that expose her to contempt, or threaten her destruction? Let us alone to deal with them. Let Paul say ever so much to prove that those are no gods which are made with hands, we will abide by it that, whatever becomes of other gods and goddesses, Great is Diana of the Ephesians. We must and will stand up for the religion of our country, which we have received by tradition from our fathers.” Thus all people walked every one in the name of his god, and all thought well of their own; much more should the servants of the true God do so, who can say, This God is our God for ever and ever. (3.) A great disorder among themselves (v. 29): The whole city was full of confusion–the common and natural effect of intemperate zeal for a false religion; it throws all into confusion, dethrones reason, and enthrones passion; and men run together, not only not knowing one another’s minds, but not knowing their own.
3. The proceedings of the mob under the power of these resentments, and how far they were carried.
(1.) They laid hands on some of Paul’s companions, and hurried them into the theatre (v. 29), some think with design there to make them fight with beasts, as Paul had sometimes done; or perhaps they intended only to abuse them, and to make them a spectacle to the crowd. Those whom they seized were Gaius and Aristarchus, of both of whom we read elsewhere. Gaius was of Derbe, ch. xx. 4. Aristarchus is also there spoken of, and Col. iv. 10. They came with Paul from Macedonia, and this was their only crime, that they were Paul’s companions in travel, both in services and sufferings.
(2.) Paul, who had escaped being seized by them, when he perceived his friends in distress for his sake, would have entered in unto the people, to sacrifice himself, if there were no other remedy, rather than his friends should suffer upon his account; and it was an evidence of a generous spirit, and that he loved his neighbour as himself.
(3.) He was persuaded from it by the kindness of his friends, who overruled him. [1.] The disciples suffered him not, for it better became him to offer it than it would have become them to suffer it. They had reason to say to Paul, as David’s servants did to him, when he was for exposing himself in a piece of public service, Thou art worth ten thousand of us, 2 Sam. xviii. 3. [2.] Others of his friends interposed, to prevent his throwing himself thus into the mouth of danger. They would treat him much worse than Gaius and Aristarchus, looking upon him as the ringleader of the party; and therefore better let them bear the brunt of the storm than that he should venture into it, v. 31. They were certain of the chief of Asia, the princes of Asia—Asiarchai. The critics tell us they were the chief of their priests; or, as others, the chief of their players. Whether they were converts to the Christian faith (and some such there were even of their priests and governors), or whether they were only well-wishers to Paul, as an ingenuous good man, we are not told, only that they were Paul’s friends. Dr. Lightfoot suggests that they kept up a respect and kindness for him ever since he fought with beasts in their theatre, and were afraid he should be abused so again. Note, It is a friendly part to take more care of the lives and comforts of good men than they do themselves. It would be a very hazardous adventure for Paul to go into the theatre; it was a thousand to one that it would cost him his life; and therefore Paul was overruled by his friends to obey the law of self-preservation, and has taught us to keep out of the way of danger as long as we can without going out of the way of duty. We may be called to lay down our lives, but not to throw away our lives. It would better become Paul to venture into a synagogue than into a theatre.
(4.) The mob was in a perfect confusion (v. 32): Some cried one thing and some another, according as their fancies and passions, and perhaps the reports they received, led them. Some cried, Down with the Jews; others, Down with Paul; but the assembly was confused, as not understanding one another’s minds. They contradicted one another, and were ready to fly in one another’s faces for it, but they did not understand their own; for the truth was the greater part knew not wherefore they had come together. They knew not what began the riot, nor who, much less what business they had there; but, upon such occasions, the greatest part come only to enquire what the matter is: they follow the cry, follow the crowd, increase like a snow-ball, and where there are many there will be more.
(5.) The Jews would have interested themselves in this tumult (in other places they had been the first movers of such riots) but now at Ephesus they had not interest enough to raise the mob, and yet, when it was raised, they had ill-will enough to set in with it (v. 35): They drew Alexander out of the multitude, called him out to speak on the behalf of the Jews against Paul and his companions: “You have heard what Demetrius and the silversmiths have to say against them, as enemies to their religion; give us leave now to tell you what we have to say against him as an enemy to our religion.” The Jews put him forward to do this, encouraged him, and told him they would stand by him and second him; and this they looked upon as necessary in their own defence, and therefore what he designed to say is called his apologizing to the people, not for himself in particular, but for the Jews in general, whom the worshippers of Diana looked upon to be as much their enemies as Paul was. Now they would have them know that they were as much Paul’s enemies as they were; and those who are thus careful to distinguish themselves from the servants of Christ now, and are afraid of being taken for them, shall have their doom accordingly in the great day. Alexander beckoned with the hand, desiring to be heard against Paul; for it had been strange if a persecution had been carried on against the Christians and there were not Jews at one end or the other of it: if they could not begin the mischief, they would help it forward, and so make themselves partakers of other men’s sins. Some think this Alexander had been a Christian, but had apostatized to Judaism, and therefore was drawn out as a proper person to accuse Paul; and that he was the Alexander the coppersmith that did Paul so much evil (2 Tim. iv. 14), and whom he had delivered unto Satan, 1 Tim. i. 20.
(6.) This occasioned the prosecutors to drop the prosecution of Paul’s friends, and to turn it into acclamations in honour of their goddess (v. 34): When they knew that he was a Jew, and, as such, an enemy to the worship of Diana (for the Jews had now an implacable hatred to idols and idolatry), whatever he had to say for Paul or against him, they were resolved not to hear him, and therefore set the mob a shouting, “Great is Diana of the Ephesians; whoever runs her down, be he Jew or Christian, we are resolved to cry her up. She is Diana of the Ephesians, our Diana; and it is our honour and happiness to have her temple with us; and she is great, a famous goddess, and universally adored. There are other Dianas, but Diana of the Ephesians is beyond them all, because her temple is more rich and magnificent than any of theirs.” This was all the cry for two hours together; and it was thought a sufficient confutation of Paul’s doctrine, that those are not gods which are made with hands. Thus the most sacred truths are often run down with nothing else but noise and clamour and popular fury. It was said of old concerning idolaters that they were mad upon their idols; and here is an instance of it. Diana made the Ephesians great, for the town was enriched by the vast concourse of people from all parts to Diana’s temple there, and therefore they are concerned by all means possible to keep up her sinking reputation with, Great is Diana of the Ephesians.
4. The suppressing and dispersing of these rioters, by the prudence and vigilance of the town-clerk; he is called, grammateus—the scribe, or secretary, or recorder; “the register of their games,” the Olympic games (so others), whose business it was to preserve the names of the victors and the prizes they won. With much ado he, at length, stilled the noise, so as to be heard, and then made a pacific speech to them, and gave us an instance of that of Solomon, The words of wise men are heard in quiet more than the cry of him that rules among fools, as Demetrius did. Eccl. ix. 17.
(1.) He humours them with an acknowledgment that Diana was the celebrated goddess of the Ephesians, v. 35. They needed not to be so loud and strenuous in asserting a truth which nobody denied, or could be ignorant of: Every one knows that the city of the Ephesians is a worshipper of the great goddess Diana; is neokoros; not only that the inhabitants were worshippers of this goddess, but the city, as a corporation, was, by its charter, entrusted with the worship of Diana, to take care of her temple, and to accommodate those who came thither to do her homage. Ephesus is the ditua (they say that is the most proper word), or the sacrist, of the great goddess Diana. The city was more the patroness and protectress of Diana than Diana was of the city. Such great care did idolaters take for the keeping up of the worship of gods made with hands, while the worship of the true and living God is neglected, and few nations or cities glory in patronizing and protecting that. The temple of Diana at Ephesus was a very rich and sumptuous structure, but, it should seem, the image of Diana in the temple, because they thought it sanctified the temple, was had in greater veneration than the temple, for they persuaded the people that it fell down from Jupiter, and therefore was none of the gods that were made with men’s hands. See how easily the credulity of superstitious people is imposed upon by the fraud of designing men. Because this image of Diana had been set up time out of mind, and nobody could tell who made it, they made the people believe it fell down from Jupiter. “Now these things,” says the town-clerk very gravely (but whether seriously or no, and as one that did himself believe them, may be questioned), “cannot be spoken against; they have obtained such universal credit that you need not fear contradiction, it can do you no prejudice.” Some take it thus: “Seeing the image of Diana fell down from Jupiter, as we all believe, then what is said against gods made with hands does not at all affect us.”
(2.) He cautions them against all violent and tumultuous proceedings, which their religion did not need, nor could receive any real advantage from (v. 36): You ought to be quiet, and to do nothing rashly. A very good rule this is to be observed at all times, both in private and public affairs; not to be hasty and precipitate in our motions, but to deliberate and take time to consider: not to put ourselves or others into a heat, but to be calm and composed, and always keep reason in the throne and passion under check. This word should be ready to us, to command the peace with, when we ourselves or those about us are growing disorderly: We ought to be quiet, and to do nothing rashly; to do nothing in haste, which we may repent of at leisure.
(3.) He wipes off the odium that had been cast upon Paul and his associates, and tells them, they were not the men that they were represented to them to be (v. 37): “You have brought hither these men, and are ready to pull them to pieces; but have you considered what is their transgression and what is their offence? What can you prove upon them? They are not robbers of churches, you cannot charge them with sacrilege, or the taking away of any dedicated thing. They have offered no violence to Diana’s temple or the treasures of it; nor are they blasphemers of your goddess; they have not given any opprobrious language to the worshippers of Diana, nor spoken scurrilously of her or her temple. Why should you prosecute those with all this violence who, though they are not of your mind, yet do not inveigh with any bitterness against you? Since they are calm, why should you be hot?” It was the idol in the heart that they levelled all their force against, by reason and argument; if they can but get that down, the idol in the temple will fall of course. Those that preach against idolatrous churches have truth on their side, and ought vigorously to maintain it and press it on men’s consciences; but let them not be robbers of those churches (on the prey laid they not their hand,Est 9:15; Est 9:16), nor blasphemers of those worships; with meekness instructing, not with passion and foul language reproaching, those that oppose themselves; for God’s truth, as it needs not man’s lie, so it needs not man’s intemperate heat. The wrath of man worketh not the righteousness of God.
(4.) He turns them over to the regular methods of the law, which ought always to supersede popular tumults, and in civilized well-governed nations will do so. A great mercy it is to live in a country where provision is made for the keeping of the peace, and the administration of public justice, and the appointing of a remedy for every wrong; and herein we of this nation are as happy as any people. [1.] If the complaint be of a private injury, let them have recourse to the judges and courts of justice, which are kept publicly at stated times. If Demetrius and the company of the silversmiths, that have made all this rout, find themselves aggrieved, or any privilege they are legally entitled to infringed or entrenched upon, let them bring their action, take out a process, and the matter shall be fairly tried, and justice done: The law is open, and there are deputies; there is a proconsul and his delegate, whose business it is to hear both sides, and to determine according to equity; and in their determination all parties must acquiesce, and not be their own judges, nor appeal to the people. Note, The law is good if a man use it lawfully, as the last remedy both for the discovery of a right disputed and the recovery of a right denied. [2.] If the complaint be of a public grievance, relating to the constitution, it must be redressed, not by a confused rabble, but by a convention of the states (v. 39): If you enquire any thing concerning other matters, that are of common concern, it shall be determined in a lawful assembly of the aldermen and common-council, called together in a regular way by those in authority. Note, Private persons should not intermeddle in public matters, so as to anticipate the counsels of those whose business it is to take cognizance of them; we have enough to do to mind our own business.
(5.) He makes them sensible of the danger they are in, and of the premunire they have run themselves into by this riot (v. 40): “It is well if we be not called in question for this day’s uproar, if we be not complained of at the emperor’s court, as a factious and seditious city, and if a quo warranto be not brought against us and our charter taken away; for there is no cause whereby we may give an account of this concourse, we have nothing to say in excuse of it. We cannot justify ourselves in breaking the peace by saying that others broke it first, and we only acted defensively; we have no colour for any such plea, and therefore let the matter go no further, for it has gone too far already.” Note, Most people stand in awe of men’s judgment more than of the judgment of God. How well were it if we would thus still the tumult of our disorderly appetites and passions, and check the violence of them, with the consideration of the account we must shortly give to the Judge of heaven and earth for all these disorders! We are in danger to be called in question for this day’s uproar in our hearts, in our houses; and how shall we answer it, there being no cause, no just cause, or no proportionable one, whereby we may give an account of this concourse, and of this heat and violence? As we must repress the inordinacy of our appetites, so also of our passions, with this, that for all these things God will bring us unto judgment (Eccl. xi. 9), and we are concerned to manage ourselves as those that must give account.
(6.) When he has thus shown them the absurdity of their riotous meeting, and the bad consequences that might follow from it, he advises them to separate with all speed (v. 41): he dismissed the assembly, ordered the crier perhaps to give notice that all manner of persons should peaceably depart and go about their own business, and they did so. See here, [1.] How the overruling providence of God preserves the public peace, by an unaccountable power over the spirits of men. Thus the world is kept in some order, and men are restrained from being as the fishes of the sea, where the greater devour the less. Considering what an impetuous furious thing, what an ungovernable untameable wild beast the mob is, when it is up, we shall see reason to acknowledge God’s goodness that we are not always under the tyranny of it. He stills the noise of the sea, noise of her waves, and (which is no less an instance of his almighty power) the tumult of the people, Ps. lxv. 7. [2.] See how many ways God has of protecting his people. Perhaps this town-clerk was no friend at all to Paul, nor to the gospel he preached, yet his human prudence is made to serve the divine purpose. Many are the troubles of the righteous, but the Lord delivereth them out of them all.
Fuente: Matthew Henry’s Whole Bible Commentary
Purposed in the spirit ( ). Second aorist middle indicative for mental action and “spirit” expressed also. A new stage in Paul’s career begins here, a new division of the Acts.
Passed through (). Word () used ten times in Acts (cf. 19:1) of missionary journeys (Ramsay).
Macedonia and Achaia ( ). This was the way that he actually went, but originally he had planned to go to Achaia (Corinth) and then to Macedonia, as he says in 2Co 1:15f., but he had now changed that purpose, perhaps because of the bad news from Corinth. Already when he wrote I Corinthians he proposed to go first to Macedonia (1Co 16:5-7). He even hoped to spend the winter in Corinth “if the Lord permit” and to remain in Ephesus till Pentecost, neither of which things he did.
I must also see Rome ( ). This section of Acts begins with Rome in the horizon of Paul’s plans and the book closes with Paul in Rome (Rackham). Here he feels the necessity of going as in Ro 1:15 he feels himself “debtor” to all including “those in Rome” (Ro 1:16). Paul had long desired to go to Rome (Rom 1:10), but had been frequently hindered (Ro 1:13), but he has definitely set his face to go to Rome and on to Spain (Ro 15:23-29). Paley calls sharp attention to this parallel between Ac 19:21 and Rom 1:10-15; Rom 15:23-29. Rome had a fascination for Paul as the home of Aquila and Priscilla and numerous other friends (Ro 16), but chiefly as the capital of the Roman Empire and a necessary goal in Paul’s ambition to win it to Jesus Christ. His great work in Asia had stirred afresh in him the desire to do his part for Rome. He wrote to Rome from Corinth not long after this and in Jerusalem Jesus in vision will confirm the necessity () that Paul see Rome (Acts 23:11).
Fuente: Robertson’s Word Pictures in the New Testament
1) “After these things were ended,” (hos de eplerothe tauta) “Then when these things were fulfilled,” ended or finished, had settled down, after the book-burning-sin-confessing, life-reformation of many students and practitioners of the magic arts, and sorcery promoters among the Jews in Ephesus.
2) “Paul purposed in the spirit,” (etheto ho Paulos ento pneumati) “Paul purposed, resolved, or determined in the (his) spirit,” with regards to the will of God, for his course of ministry, Act 20:22; Rom 8:14; Eph 5:16-17.
3) “When he passed through Macedonia and Achaia,” (dielthon ten Makedonian kai Achaian) “Passing through the territory of Macedonia and Achaia,” and when this purposed short tour was completed, he had further purposed to return to Judea. In Macedonia and Achaia, from the European continent, and from the Gentile churches, he gathered and carried a gift to the needy saints in Judea, Rom 15:25-29.
4) “To go to Jerusalem,” (poreuesthai eis lerosoluma) “To go into Jerusalem,” because he wanted to, thought it to be the proper, fitting thing to do, to touch base with the home church and show his affections for them, Rom 9:1-5.
5) “Saying, after I have been there,” (eipon hoti meta to genesthai me ekei) “Saying that after I have come to be (have arrived) there,” in Jerusalem, to carry a gift of charity from the churches of the Gentiles, to help the poor, needy saints, thru which he hoped to reach some of the law-bound Jews, to open the gospel of grace to them, Rom 15:25; Rom 15:29; Act 20:24.
6) “1 must also see Rome.” (dei me kai Romen edein) “It behooves me (it becomes me) to see Rome also,” Rom 1:13-15; Rom 15:22-29. This desire to go to Rome may have been motivated from his friendship with Aquila and Priscilla who had been driven from Rome, in whose home and trade craft of tent-making, Paul had stayed and labored near two years in Corinth, Act 18:1-3; Act 18:18; Act 18:24-28.
Fuente: Garner-Howes Baptist Commentary
−
21. He purposed in spirit. His meaning is, that Paul purposed to take his journey through the instinct and motion of the Spirit; that we may know that all his whole life was framed according to God’s will and pleasure. And therefore hath he the Spirit to be the governor of his actions, because he did both give over himself by him to be ruled, and did also depend upon his government. Neither skilleth that which followeth, that he had not that success in his journey which he did hope for; for God doth oftentimes govern and rule his faithful servants, suffering them to be ignorant of the end. − (381) For he will have them so far forth addicted to him, that they follow that which he hath showed them by his Spirit, even shutting their eyes when matters be doubtful. Moreover, it is certain that he was wholly addicted to profit the churches, omitting and foreslowing [neglecting] his own commodity, in that he had rather deprive himself of Timotheus, a most excellent to him of all, most faithful, most dear, finally, a most fit companion, than not to provide for the Macedonians.
(381) −
“
De exitu ipsos celans,” concealing the issue from them.
Fuente: Calvin’s Complete Commentary
AN OFFENSE TO BIG BUSINESS
Act 19:21-41.
After these things were ended. Pauls work, like a womanswas never ended. There were pauses in it; there were breathing spaces; there were times for tightening girth, but they were always employed with a view to the next task. Paul was a man of plans. He wasnt drifting with tides; he was making and carrying out programs instead. He thought through and then determined what next. Macedonia and Achaia should have a visit. In his passing, Jerusalem, the Jewish capitol was his objective, and after that Rome, the capital of the world.
It is amazing how many of our modern methods are ancient. Mr. Moody was the American evangelist who conceived the idea of an advance man, and since Moodys time, most of the prominent evangelists have employed such forerunnersmen who go on and get things ready for the coming conqueror. But thats not modern. Paul sent into Macedonia two of his associates, Timotheus and Erastus, and he sent them to make ready for his coming, to open the way, to advertise, to call a crowd. And according to the text, they accomplished it all, for the twenty-third verse tells us, And the same time there arose no small stir.
I want you to think with me in the study of these twenty verses about The Big Stir, The Loud Cry and The Quieting Voice.
THE BIG STIR
There arose no small stir about that way (Act 19:23).
This stir was occasioned by Pauls presence. Timotheus and Erastus, his forerunners, were not the subjects of the excitement. When Demetrius, the silversmith, the manufacturer of shrines for Diana, called together his workmen and fellow-craftsmen, he did not attack Timotheus or Erastus. He selected a larger target. He struck straight at the man higher up. Paul hath persuaded and turned away much people, was his charge. There are some men who never disturb anything. They come and go and the family hardly know when they arrive or leave. They are in the social circle, but are largely overlooked. They walk the streets of the city, but quiet is in their wake. There are other men whose presence is vibrant. The home is alert when they come in; street passengers turn their heads when they pass by; the city stirs at their arrival, and this attention is not a question of regal station. It is far more often the effect of personality.
Some weeks ago the Crown Prince of Sweden toured America. Throngs gathered along the highways over which his limousine passed. The rich gathered at the hotel tables when he was a dinner guest, and even the crowds filled the amphitheaters where he spake. Later his brother camea younger man, without immediate prospect, at least, of any accession to the throne, and yet his very virility moved large circles, affected wide newspaper notice and aroused great popular response.
Pauls reception was both popular and unpopular. His arrival meant the rise of opponents, but it also meant the rallying of friends. That was because the Apostle was not there to deliver a lecture that would please and bring a plethoric return, but rather to discuss the philosophy of life, exalt the right and condemn the wrong; and every man who does that effectively will make his presence felt. He will warm the hearts of the righteous and attract them to him, and he will excite the wrath of the unrighteous add set them against him. Just how hot this anger was we are not told, but writing to the Corinthians (1Co 1:15-31), Paul says, If after the manner of men I have fought with beasts at Ephesus, what advantageth it me? Doubtless he referred to this very opposition. We have no history to the effect that Paul was actually thrown into a pit and with the sword was compelled to slay attacking lions; but we have his judgment of the character of the men with whom he battled at Ephesus, and in the same Epistle, 1:4-17, he tells us his purpose in sending Timothy as his advance agent. Paul did not care to pass through those countries unknown. Paul was not the sort of a preacher that was simply looking for smooth paths or easy passage. He was there to arouse the public, to preach the Gospel, to make converts, and, incidentally, to battle every bestial enemy, and his presence was, in itself, a stir.
This stir was headed by a leading business man. Demetrius, the silversmith, was no common laborer. He was a manufacturer, instead. He was an employer of many people and he was providing the public the commodity that the public demandedsilver shrines for Dianaand his returns were no small gain. It takes a few sentences from a facile pen to set full before us the picture of the successful man. Demetrius was the chief man of the community. The smallest village has one man to whom the rest of the populace look up, and upon whom a large proportion of the same depend. We are ashamed to confess it, but he is not commonly the man of mightiest intellect in the community. He is generally the man of the most moneythe man with the biggest business interests. Communities dont closely question, as a rule, the character of the business. The fact that it is big and successful settles the question of honors for its head. Sometimes the biggest man in the community engages in the business that by nature is small. Sometimes the biggest business man in the community engages in business that is questionable, and sometimes in business that is flagrantly wrong, and even immoral. But the mere fact that he is in big business often gives him the preeminence, and almost uniformly he feels his station. Often he assumes the role of spokesman for the town, and in nine cases out of ten he takes the wrong side of any subject. To such men too often the financial question is the only question. They see everything through gold-rimmed glasses. They study everything only as shining silver reflects it. They think that a community has but one occasion of existence, and that occasion is the accumulation of wealth. We make bold to suggest that if all the church quarrels and divisions that have characterized and cursed the twenty centuries of Christianity were faithfully written up, it would be found that in a majority of cases the chief bone of contention has been between church men who made gold the touchstone of every phase of life, and the minister who preached a pure Gospel, or the church members who believed that the chief end of man was to glorify God.
A successful man can be, and sometimes is, the life of the church. If he generously leads in its activities and in its giving, he lends zest and hopefulness for every phase of the work. If, on the other hand, he is niggardly and domineering, he is the destruction of the church. Unfortunately, there are thousands of instances where the latter condition obtains, and thousands of churches are torn to pieces in consequence. The successful Mr. Demetrius is often death to the spirituality of the church of which he is an official. I have known the big business man to be the smallest and most contemptible of Christians.
This stir involves an excitable multitude. Business men uniformly have their followers. Comparatively recent excavations have uncovered a temple in Ephesus and also a long buried theatre, both of which prove the veracity of this New Testament report. The inscriptions found, the silver images of Diana, running in weight from three to seven pounds each, illustrated both the truth of the text and the source of Demetrius profit.
Most manufacturers have their multitudinous dependentsmen who work for them and who are somewhat at their mercy, and must, on that account, back up the boss in any debate in which he finds himself involved. Then there is a larger class, still, of social satelliteslittle figures that delight to float around the larger central one, much after the manner of satellites in solar systems. The natural disposition of men tends to make them independent, but the power of the attraction of a big body converts their tangent into a circle and they never get outside of the same. That seems to have been the exact situation here. Demetrius called the craftsmen * * * * together with the workmen of like occupation, and by his crafty speech converted them into a mob, raging against Paul on the ground that he was destroying their trade (Act 19:26-27).
Alas! Thats the tender spot with many a man! It is not unusual to see an individual pass through the sorrow of losing a son, a daughter; and yet, in the consolations of the Word, and under the conscious influence of the Spirit, keep sweet and hopefulyea, even cheerful. But how few men there are that can lose their material fortune and retain their faith; that can see a big business tottering and yet continue to believe God; that can go from riches to poverty and retain both self-respect and a jovial spirit! Mammonism has been the curse of men. The love of money is a root of evil. When the God of gold comes in, the God of heaven is often driven out.
But we pass from The Big Stir to
THE LOUD CRY
And when they heard these sayings, they were full of wrath, and cried out, saying, Great is Diana of the Ephesians.
And the whole city was filled with confusion: and having caught Gaius and Aristarchus, men of Macedonia, Pauls companions in travel, they rushed with one accord into the theatre.
And when Paul would have entered in unto the people, the disciples suffered him not.
And certain of the chief of Asia, which were his friends, sent unto him, desiring him that he would not adventure himself into the theatre.
Some therefore cried one thing, and some another: for the assembly was confused; and the more part knew not wherefore they were come together.
And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made his defence unto the people.
But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians (Act 19:28-34).
This cry voiced the worship of Diana. She was a false goddess, utterly futile and faithless; but that mattered not. The worshippers at false shrines are seldom disturbed by the circumstance that there is no God there, and no source of power, of revelation, of inspiration! It is a strange freak of human nature that it is often more devoted to the false than to the true. Christian Science, so-called, has secured the allegiance of some who repudiate both Christianity and science. In the true they are not interested; for the false they have an unbounded affection, and like the Ephesians, they are ready to shout themselves hoarse, Great is Mary Baker Eddy! and when it comes to worship at false shrines, there are folks who have not departed so far from the Word of the Lord, but who give an equally undue and indefensible allegiance to a person and a propaganda. At the present moment this is illustrated in America in the whole Pentecostal movement.
This phrase became the rallying cry for a mob.
This report is full of touches that tell the mob story. The crowd was filled with wrath; the whole city was filled with confusion. They caught Gains and Aristarchus and rushed with one accord into the theatre.
Some therefore cried one thing, and some another: and the assembly was confused; and the more part knew not wherefore they were come together, and they drew Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made his defence unto the people. But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians? (Act 19:32-34).
The University of my State has much to say in its classroom and through its text-books of mob psychology, believing the teaching that man is evoluted from the lower animals. They see in the flocks of birds, the drove of hogs, the pack of wolves, a social instinctthe basis of mob psychology. A leader acts and the less independent follow. That they are right about it has been recently illustrated on their own campus by shouting, Great is the Diana of evolution; by getting up three hundred petitions and putting them into the hands of rabid Jewish and materialistic students; by calling a mass meeting with the brass band addenda; by visiting the room of every individual student, every single class in the University, every sorority and fraternity house. They have secured five thousand names, many of them said to be repetitions opposing legislation against evolutionary teaching. It would be hard to find a finer illustration of mob psychology. False statements have been used with which to fan the feeling; fake illustrations have been employed to excite ardor, and the hue and cry that academic freedom and vested interests are jeopardized, has produced a duplicate of the Ephesian experience. It is not a difficult task, nor as a rule does it turn out to be a particularly profitable or promising procedure.
No one making intelligent observation upon the present course of Christianity in America can possibly escape a comparison between the conduct at Ephesus and the trend of events in the States and Canada. The Diana of the present day, in my country at least, is denominationalism. The uniform cry is, Great is our organization, and the uniform alarm of people, who are profiting through present-day denominational organization, is lest their craft be touched. Practically every one of the big denominational bodies is now so organized that it has hundreds of salaried servants, and the majority of them receive a better compensation than they were ever able to get on the ground of individual merit. Their jealousy, therefore, in behalf of denominationalism is natural.
In earlier studies of this incident we marvelled that these people could sing the praises of Diana for so long. The two hour chorus is rather exhausting, particularly when it has no greater subject than a false god. But now we marvel that they quit so soon, since they were not shouting so much to praise their goddess as they were to protect their incomes. The animus here was not a creed; it was cash! The loyalty was not so much to the object of their worship as to the interests of the purse! Human nature remains ever the same.
The cry has spent itself in meaningless speech. Think of two hours on one sentence, Great is Diana of the Ephesians. Imagine full-grown men, with brains in their heads, bleating out a sentence like that for one hundred and twenty successive minutes, and at the first opportunity to rest, falling into silence, having accomplished nothing of value; having spoken nothing of meaning; having not even done any particular damage to anybody. Such is a mob! If you ever saw one and heard one, you expected to read in the newspapers the next morning that there were hundreds of people murdered and hundreds of houses destroyed. Its fury, its raging, its vociferous cries impressed you as a cyclone might, and you expected everything to fall before it and death and destruction to stalk after it, and you hid yourself, and you crept out next morning to get the newspaper and read of the awful tragedy, and you found that they had broken out five window-panes, and had left a scalp-wound on a poor defenseless man; and that when the police appeared and arrested the three leaders, the remainder quietly disbursed. The average mob is a joke! It almost always ends as it did here.
THE QUIETING VOICE
And when the town clerk had appeased the people [how sudden this surcease], he said, Ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a worshipper of the great goddess Diana, and of the image which fell down from Jupiter?
Seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly.
For ye have brought hither these men, which are neither robbers of churches, nor yet blasphemers of your goddess.
Wherefore if Demetrius, and the craftsmen which are with him, have a matter against any man, the law is open, and there are deputies: let them implead one another.
But if ye enquire any thing concerning other matters, it shall be determined in a lawful assembly.
For we are in danger to be called in question for this days uproar, there being no cause whereby we may give an account of this concourse.
And when he had thus spoken, he dismissed the assembly (Act 19:35-41).
Give attention to the tact of the true politician.
He appeased the people. He eloquently praised Diana and complimented her worshippers. He defended, also, her origin. The image came down from Jupiter. Doubtless the original image of Diana had been made out of a meteor that had fallen to earth, and the inhabitant, seeing it come down, naturally concluded it was from another world some messenger sent to this earth in mans behalf; and they would do what was done in Tennessee in my boyhood days, dig up this great meteor and preserve the same. And in that far-off day when gods were easily created, they made a Diana out of it. The town-clerk either believed that this image represented a goddess coming from another world, or else accommodated himself to the substitution for the sake of policy, and by his language created the impression upon the auditors that he was absolutely with them in their worship of Diana, and in the certainty of her divine origin, and in the assurance that no speech to the contrary could ever mark progress or unmake this fact; hence that calmness was justified, and composure as to their object of worship would show at once their faith and the opponents folly. It was a master stroke and it brought its immediate result of quiet.
Then this town-clerk revealed his further familiarity with human nature. He took up the side of the Apostles and spoke next in their behalf.
Ye have brought hither these men, which are neither robbers of churches, nor yet blasphemers of your goddess, Wherefore if Demetrius, and the craftsmen which are with him, have a matter against any man, the law is open, and there are deputies: let them implead one another.
But if ye enquire any thing concerning other matters, it shall be determined in a lawful assembly.
For we are in danger to be called in question for this days uproar, there being no cause whereby we may give an account of this concourse (Act 19:37-40).
Speaking of men as types, here you have one. I know this man personally. I heard him speak last night. He is still doing what he did at Ephesus.
He is taking both sides of controverted subjects. He tells the wrong crowd that they are right, but he tells them that they are making a mistake in their methods. The thing they want is wholly correct, but there is another and better way of getting it. His real intention is to effect a delay that will eventuate in the dissipation of the crowd; but his ostensible meaning is, You can get justice if you take another course. Yes, I have known him. He is in every assembly. He particularly delights to attend upon debates and show where both parties are wrong, and how compromise and mutual consideration is a better adjustment of difficulties than the discovery of truth itself and the actual defense of the same.
We need not elaborate this further. You know such folks, and they are in your thought now.
He accomplished his purpose and dismissed the crowd. When he had thus spoken, he dismissed the assembly. It was not a bad result! Absurd assemblies ought to be dismissed, even though you have to feed them candied compliments to hush their cries. But the chief result of this speech was not so much the safety of the Apostles, nor even yet the peaceable breaking up of what promised to be a bad company, but the smug sense of the clerk himself.
There are men in the world who know one passage of Scripture and live in it. Blessed are the peacemakers. To them there is no difference between black and white. They harmonize by adopting grey. The thing to do is to compromise and be through with your difficulties. To them there is no difference between night and day. The thing to do is to enjoy the twilight. To them there is no difference whether you worship Diana or Jehovah if only you are conscientious; whether you believe in the Scriptures or Science and Health by Mary Baker Eddy, if only you wont bother over the differences; whether you worship Christ or Creation, if only you will avoid controversy. Peace is their slogan; quiet is their objective; a graveyard is their ideal!
Fuente: The Bible of the Expositor and the Evangelist by Riley
CRITICAL REMARKS
Act. 19:22. Timothy.See on Act. 16:1. Erastus.Whether the city treasurer of Corinth (Rom. 16:23) or Pauls helper in Rome (2Ti. 4:20), or whether both were the same individual is debated. For the nature of this mission of Timothy and Erastus see 1Co. 4:17-19, and compare Hints.
HOMILETICAL ANALYSIS.Act. 19:21-22
Pauls Last Days in Ephesus; or, Contemplating New Plans
I. A run through Macedonia and Achaia.These the main divisions, northern and southern, into which Greece under Roman rule was divided. The apostles object in this second crossing into Europe was to visit the Churches which had there been established, as e.g., in the towns of Philippi
(16), Thessalonica and Bera
(17), and Corinth
(18), for the twofold purpose of first establishing them in the faith, and correcting such disorders as he knew had crept in among them, and secondly of bringing to a close the collection for the poor saints at Jerusalem, which had for upwards of a year been going on among the Churches there. This part of the apostles plan was subsequently carried out (Act. 20:1-2); but in the meanwhile he remained in Ephesus, and sent over Timothy and Erastus to Macedonia.
II. A visit to Jerusalem.As the Redeemer, when He had fulfilled His course, set His face steadfastly to go to Jerusalem (Luk. 9:51), so Paul also turns back to that city where the Lord was crucified, and where He had founded His first Church (Lechler). Why he wished again to journey to Jerusalem is not stated by Luke, but from the Epistles to the Romans (Act. 15:26) and Corinthians (1 Act. 16:1-4, Act. 8:1), it may be inferred that he contemplated bearing to the poor saints there the above mentioned munificent contribution from the Churches of Macedonia and Achaia. That he carried out this his fifth and last visit to Jerusalem is reported by Luke (Act. 20:16, Act. 21:17).
III. A journey to Rome.The first notice of any desire on the apostles part to visit the metropolis of the Gentile world. That he actually had this desire and really used the words ascribed to him by Luke is confirmed by his letters to the Romans (Act. 1:10-15, Act. 15:23). The necessity which constrained him does not appear to have been any externally revealed intimation of the divine will, but a strong inward impulse in this direction which had been imparted to his spirit, doubtless by the Holy Spirit. The plan projected by himself was after visiting Jerusalem to start upon a fourth missionary tour, proceed to Rome and travel westward as far as Spain. How different this was from Gods plan for him will afterwards appear.
Learn.
1. The propriety of forming purposes always in subordination to the divine will (Jas. 4:15).
2. The wisdom of avoiding undue haste in carrying out our plans.
3. The advantage of always waiting upon God to direct ones path.
HINTS AND SUGGESTIONS
Act. 19:21. After I have been there, I must also see Rome. Compare with Rom. 1:13; Rom. 15:23-28. The conformity between the history and the epistle is perfect. In the first quotation from the Epistle we find that a design of visiting Rome had long dwelt in the apostles mind; in the quotation from the Acts we find that design expressed a considerable time before the Epistle was written. In the history we find that the plan which Paul had formed was to pass through Macedonia and Achaia; after that to go to Jerusalem; and when he had finished his visit there to sail for Rome. When the Epistle was written, he had executed so much of his plan as to have passed through Macedonia and Achaia, and was preparing to pursue the remainder of it by speedily setting out towards Jerusalem; and in this point of his travels he tells his friends at Rome that when he had completed the business which carried him to Jerusalem he would come to them, when he should make his journey into Spain. Also the very inspection of the passages will satisfy us that they were not made up from one another. If the passage in the Epistle was taken from the Acts, why was Spain put in? If the passage in the Acts was taken from the Epistle, why was Spain left out? If the two passages were unknown to each other, nothing can account for their conformity but truth.Paley, Hor Paulin, chap. II., iii.
Act. 19:22. The Mission of Timothy and Erastus into Macedonia.Of Timothys special mission in Macedonia we know nothing, but from 1Co. 4:17-19, we learn that this trusted companion of the Gentile apostle was directed to pass on to Corinth to prepare the Church there for the approaching visit of the apostle. Erastus was most likely the same as the person alluded to in Rom. 16:23, as the chamberlain of Corinth, and was not improbably chosen as the companion of Timothy on this difficult and delicate mission with which he was charged, on the supposition that his rank and station among the citizens would be a support to Timothy, who was the bearer of Pauls stern, grave message to his well-loved Church.Spence.
Presumption or PietyWhich?After I have been there I must also see Rome.
I. Presumption.This Pauls utterance might have been had he formed the resolution it expresses in his own mind and with dependence for carrying it out in his own strength. In this case, the signs of sinful arrogance would have been
1. The double use of the pronoun I, whereas he should have remembered God and connected his purpose with Him, who alone orders and guides mans ways.
2. The taking for granted that he would ever reach Jerusalem, which he might never have done, and certainly could not have done without the divine help and protection.
3. The self-confident assertion that he must see Rome, whereas again he ought to have said, If the Lord will! remembering that there can be no must in any plan or purpose outside of Gods arrangement or permission.
II. Piety.This Pauls utterance was because
1. The purpose to which it referred was
(1) Formed under the guidance of the Holy Ghost. Though not expressly stated this may be inferred.
2. Indicative of his love for the brethrenat least if his motive in desiring to visit Jerusalem was to carry gifts to the poor saints residing there.
3. Expressive of ardent zeal for the extension of the gospel. In this way must the desire and resolution to visit Rome be regarded.
4. Perhaps also suggestive of the loftiness of Pauls faith, which confided in the divine assistance and support until these great desires of his heart were accomplished.
Timothy and Erastus.
I. Diverse.
1. In race. Timothy a half Jew and half Greek: Erastus either a whole Jew or a whole Greek.
2. In birthplace. Timothy a native of Lystra: Erastus most likely of Corinth (Rom. 16:23), or perhaps of Ephesus.
3. In station. Timothy the son of an obscure father: Erastus, if of Corinth, the treasurer of the city.
II. United.
1. In Christian discipleship. Both believers and adherents of the way.
2. In relationship to Paul. Both numbered among his helpers.
3. In missionary service. Both sent into Macedonia.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(21) Paul purposed in the spirit.Better, perhaps, in spirit. The Greek word, however, implies a reference to something more than human volition. The spirit which formed the purpose was in communion with the Divine Spirit. (See Notes on Act. 17:16; Act. 18:5.)
We learn from the First Epistle to the Corinthians what were the chief antecedents of this purpose. There had been intercourse, we may believe, more or less frequent, with the churches of both Macedonia and Achaia during the two years which St. Paul had spent at Ephesus; and there was much to cause anxiety. It had been necessary for him to send a letter, not extant, to warn the Corinthians against their besetting impurity (1Co. 5:9). The slaves or freed-men of Chloe had brought tidings of schisms, and incestuous adulteries, and grave disorders in ritual and discipline. (See Introduction to the First Epistle to the Corinthians.) These things called for the Apostles presence. With these was joined another purpose. He wished to revisit Jerusalem, and to appear there as the bearer of a munificent contribution from the Gentile churches to the suffering church of the Hebrews. (See Notes to 1Co. 16:1; 2Co. 8:1.)
After I have been there, I must also see Rome.This is the first recorded expression of a desire which we learn from Rom. 1:13; Rom. 15:23, had been cherished for many years, possibly from the time when he was first told that he was to be sent far off unto the Gentiles (Act. 22:21). It was doubtless strengthened by personal contact with the numerous disciples from that city whom he met at Corinth, some of them dating their conversion from a time anterior to his own (Rom. 16:7), and by the report which he heard from them of the faith and constancy of their brethren (Rom. 1:8). His work would not seem to him complete until he had borne his witness in the great capital of the empire.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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, (Act 18:23,) his plan was, after an orderly revisitation of his Galatian and Phrygian Churches, to fulfil his promise (Act 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, (Act 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 Luk 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 Act 11:29.) Toward the apostle of the Gentiles their face was repulsive. (See note on Act 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 Act 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.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Now after these things were ended (were fulfilled), Paul purposed in the Spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, “After I have been there, it is necessary also for me to see Rome.” ’
‘After these things were fulfilled’ probably refers to the whole section from Act 12:25 – Act 19:20. He has ministered throughout Asia Minor, Macedonia and Greece. Now all that remains for him is to testify in Jerusalem and in Rome.
As suggested above ‘he purposed in the Spirit’ must probably be seen as indicating the inner compulsion of the Spirit. It is by the Spirit’s impulsion that he now goes forward. And this interpretation is supported by the ‘it is necessary’ which regularly indicates the divine compulsion. Yet even if we took it to mean ‘purposed in (his own) spirit’ our conclusion must be little different, for our knowledge of Paul is such as to recognise that he would only have this purpose if he believed it to be of God. Prior to his visit, however, it was his intention first to visit the European churches that he had founded in Macedonia and Achaia.
Fuente: Commentary Series on the Bible by Peter Pett
Paul Purposes To Go To Jerusalem and Then To Rome. Satan Counterattacks at Ephesus (19:21-20:1).
Paul’s purpose to go to Jerusalem in spite of warnings raises an interesting question. If the Spirit was giving him warnings, why did he proceed? In answering this question we need to recognise that part of Luke’s purpose here may well be in order to give encouragement to those facing persecution by stressing Paul’s steadfastness of purpose in the face of known adversity.
The section commences in Act 19:21 where we are told that ‘Paul purposed in the Spirit — to go to Jerusalem’ and that ‘ it was necessary for him to see Rome’, and we will soon learn that he was determined if at all possible to reach Jerusalem in time for Pentecost (Act 20:16). On the way there he tells the Ephesians that he is going up to Jerusalem ‘bound in the Spirit’ so that bonds await him in Jerusalem (Act 20:23) and that he does not know what future awaits him, but that he is ready for martyrdom, twice telling them that they will see his face no more (Act 20:25; Act 20:38). This latter makes it clear that he is already aware of what his future will be and is convinced that it is of the Holy Spirit. In the light of what follows we have thus to assume that God has in some way spoken to him, and indicated that his going there is of His will. This then gives positive meaning to the statement, ‘The will of the Lord be done’ (Act 21:14).
At Tyre he is again warned by some who receive a message through the Spirit and say that ‘he should not set foot in Jerusalem’ (Act 21:4). Reaching Caesarea the prophet Agabus comes from Jerusalem and indicates that he will be bound in Jerusalem and handed over to the Gentiles, so that all plead with him not to go to Jerusalem (Act 21:10-12), at which he declares that he is ready to die for Christ.
Unless we are to see Paul as totally disobedient we must see the purpose of these revelations as in order to demonstrate Paul’s faithfulness in the face of coming martyrdom, rather than as an indication that the Spirit was actually seeking to dissuade him from going. This may be seen as confirmed by the fact that once he is in chains the Lord appears to him and tells him to be of good cheer, because as he has testified in Jerusalem, so he will in Rome (Act 23:11). There is no rebuke and thus the Lord is clearly content with the situation. This would serve to confirm that ‘purposed in spirit’ in Act 19:21 should be translated ‘purposed in the Spirit.’ Paul, Luke informs us, is following a course determined by the Lord.
We will consider these verses in more detail later in their context.
Fuente: Commentary Series on the Bible by Peter Pett
PAUL’S JOURNEY TO JERUSALEM AND THEN TO ROME (19:21-28:31).
Here we begin a new section of Acts. It commences with Paul’s purposing to go to Jerusalem, followed by an incident, which, while it brings to the conclusion his ministry in Ephesus, very much introduces the new section. From this point on all changes. Paul’s ‘journey to Jerusalem’ and then to Rome has begun, with Paul driven along by the Holy Spirit.
The ending of the previous section as suggested by the closing summary in Act 19:20 (see introduction), together with a clear reference in Act 19:21 to the new direction in which Paul’s thinking is taking him, both emphasise that this is a new section leading up to his arrival in Rome. Just as Jesus had previously ‘changed direction’ in Luke when He set His face to go to Jerusalem (Luk 9:51), so it was to be with Paul now as he too sets his face towards Jerusalem. It is possibly not without significance that Jesus’ ‘journey’ also began after a major confrontation with evil spirits, which included an example of one who used the name of Jesus while not being a recognised disciple (compare Act 19:12-19 with Luk 9:37-50).
From this point on Paul’s purposing in the Spirit to go to Jerusalem on his way to Rome takes possession of the narrative (Act 19:21; Act 20:16; Act 20:22-23; Act 21:10-13; Act 21:17), and it will be followed by the Journey to Rome itself. And this whole journey is deliberately seen by Luke as commencing from Ephesus, a major centre of idolatry and the of Imperial cult, where there is uproar and Paul is restricted from preaching, and as, in contrast, deliberately ending with the triumph of a pure, unadulterated Apostolic ministry in Rome where all is quiet and he can preach without restriction. We can contrast with this how initially in Section 1 the commission commenced in a pure and unadulterated fashion in Jerusalem (Act 1:3-9) and ended in idolatry in Caesarea (Act 12:20-23). This is now the reverse the same thing in reverse.
Looked at from this point of view we could briefly summarise Acts in three major sections as follows:
The Great Commission is given in Jerusalem in the purity and triumph of Jesus’ resurrection and enthronement as King. The word powerfully goes out to Jerusalem and to its surrounding area, and then in an initial outreach to the Gentiles. Jerusalem reject their Messiah and opt for an earthly ruler whose acceptance of divine honours results in judgment (Act 19:1-12).
The word goes out triumphantly to the Dispersion and the Gentiles and it is confirmed that they will not be required to be circumcised or conform to the detailed Jewish traditions contained in what is described as ‘the Law of Moses’ (Act 13:1 to Act 19:20).
Paul’s journey to Rome commences amidst rampant idolatry and glorying in the royal rule of Artemis and Rome, and comes to completion with Paul, the Apostle, triumphantly proclaiming Jesus Christ and the Kingly Rule of God from his own house in Rome (Act 19:21 to Act 28:31).
It will be seen by this that with this final section the great commission has in Luke’s eyes been virtually carried out. Apostolic witness has been established in the centre of the Roman world itself and will now reach out to every part of that world, and the command ‘You shall be my witnesses both in Jerusalem, and in all Judaea and Samaria, and to the uttermost part of the earth’ is on the point of fulfilment.
This final section, in which Paul will make his testimony to the resurrection before kings and rulers, may be analysed as follows.
a Satan counterattacks against Paul’s too successful Ministry in Ephesus and throughout Asia Minor and causes uproar resulting in his ministry being unsuccessfully attacked by the worshippers of ‘Artemis (Diana) of the Ephesians’. This city, with its three ‘temple-keepers’ for the Temple of Artemis and the two Imperial Cult Temples, is symbolic of the political and religious alliance between idolatry and Rome which has nothing to offer but greed and verbosity. It expresses the essence of the kingly rule of Rome. And here God’s triumph in Asia over those Temples has been pictured in terms of wholesale desertion of the Temple of Artemis (mention of the emperor cult would have been foolish) by those who have become Christians and will in the parallel below be contrasted and compared with Paul freely proclaiming the Kingly Rule of God in Rome (Act 19:21-41).
b Paul’s progress towards Jerusalem is diverted because of further threats and he meets with disciples for seven days at Troas (Act 20:1-6).
c The final voyage commences and a great sign is given of God’s presence with Paul. Eutychus is raised from the dead (Act 20:7-12).
d Paul speaks to the elders from the church at Ephesus who meet him at Miletus and he gives warning of the dangers of spiritual catastrophe ahead and turns them to the word of His grace. If they obey Him all will be saved (Act 20:13-38).
e A series of maritime stages, and of prophecy (Act 19:4; Act 19:11), which reveals that God is with Paul (Act 21:1-16).
f Paul proves his true dedication in Jerusalem and his conformity with the Law and does nothing that is worthy of death but the doors of the Temple are closed against him (Act 21:17-30).
g Paul is arrested and gives his testimony of his commissioning by the risen Jesus (Act 21:31 to Act 22:29).
h Paul appears before the Sanhedrin and points to the hope of the resurrection (Act 22:30 to Act 23:9).
i He is rescued by the chief captain and is informed by the Lord that as he has testified in Jerusalem so he will testify in Rome (Act 23:11).
j The Jews plan an ambush, which is thwarted by Paul’s nephew (Act 23:12-25).
k Paul is sent to Felix, to Caesarea (Act 23:26-35).
l Paul makes his defence before Felix stressing the hope of the resurrection (Act 24:1-22).
k Paul is kept at Felix’ pleasure for two years (with opportunities in Caesarea) (Act 24:23-27).
j The Jews plan to ambush Paul again, an attempt which is thwarted by Festus (Act 25:1-5).
i Paul appears before Festus and appeals to Caesar. To Rome he will go (Act 25:6-12).
h Paul is brought before Agrippa and gives his testimony stressing his hope in the resurrection (Act 25:23 to Act 26:8).
g Paul gives his testimony concerning his commissioning by the risen Jesus (Act 26:9-23).
f Paul is declared to have done nothing worthy of death and thus to have conformed to the Law, but King Herod Agrippa II closes his heart against his message (Act 26:28-32).
e A series of maritime stages and of prophecy (Act 19:10; Act 19:21-26) which confirms that God is with Paul (27.l-26).
d Paul speaks to those at sea, warning of the dangers of physical catastrophe ahead unless they obey God’s words. If they obey Him all will be delivered (Act 27:27-44).
c Paul is delivered from death through snakebite and Publius’ father and others are healed, which are the signs of God’s presence with him, and the voyage comes to an end after these great signs have been given (Act 28:1-13).
b Paul meets with disciples for seven days at Puteoli and then at the Appii Forum (Act 28:14-15).
a Paul commences his ministry in Rome where, living in quietness, he has clear course to proclaim the Kingly Rule of God (Act 28:16-31).
Thus in ‘a’ the section commences at the very centre of idolatry which symbolises with its three temples (depicted in terms of the Temple of Artemis) the political and religious power of Rome, the kingly rule of Rome, which is being undermined by the Good News which has ‘almost spread throughout all Asia’ involving ‘much people’. It begins with uproar and an attempt to prevent the spread of the Good News and reveals the ultimate emptiness of that religion. All they can do is shout slogans including the name of Artemis, but though they shout it long and loud that name has no power and results in a rebuke from their ruler. In the parallel the section ends with quiet effectiveness and the Good News of the Kingly Rule of God being given free rein. This is in reverse to section 1 which commenced with the call to proclaim the Good News of the Kingly Rule of God (Act 1:3) and ended with the collapse of the kingly rule of Israel through pride and idolatry (Act 12:20-23).
In ‘b’ Paul meets with God’s people for ‘seven days, the divinely perfect period, at the commencement of his journey, and then in the parallel he again meets with the people of God for ‘seven days’ at the end of his journey. Wherever he goes, there are the people of God.
In ‘c’ God reveals that His presence is with Paul by the raising of the dead, and in the parallel His presence by protection from the Snake and the healing of Publius.
In ‘d’ we have a significant parallel between Paul’s warning of the need for the church at Ephesus to avoid spiritual catastrophe through ‘the word of His grace’ and in the parallel ‘d’ the experience of being saved from a great storm through His gracious word, but only if they are obedient to it, which results in deliverance for all.
In ‘e’ and its parallel we have Paul’s voyages, each accompanied by prophecy indicating God’s continuing concern for Paul.
In ‘f’ Paul proves his dedication and that he is free from all charges that he is not faithful to the Law of Moses, and in the parallel Agrippa II confirms him to be free of all guilt.
In ‘g’ Paul give his testimony concerning receiving his commission from the risen Jesus, and in the parallel this testimony is repeated and the commission expanded.
In ‘h’ Paul proclaims the hope of the resurrection before the Sanhedrin, and in the parallel he proclaims the hope of the resurrection before Felix, Agrippa and the gathered Gentiles.
In ‘i’ the Lord tells him that he will testify at Rome, while in the parallel the procurator Festus declares that he will testify at Rome. God’s will is carried out by the Roman power.
In ‘ j’ a determined plan by the Jews to ambush Paul and kill him is thwarted, and in the parallel a further ambush two years later is thwarted. God is continually watching over Paul.
In ‘k’ Paul is sent to Felix, to Caesarea, the chief city of Palestine, and in the parallel spends two years there with access given to the ‘his friends’ so that he can freely minister.
In ‘l’ we have the central point around which all revolves. Paul declares to Felix and the elders of Jerusalem the hope of the resurrection of both the just and the unjust in accordance with the Scriptures.
It will be noted that the central part of this chiasmus is built around the hope of the resurrection which is mentioned three times, first in ‘h’, then centrally in ‘l’ and then again in ‘h’, and these are sandwiched between two descriptions of Paul’s commissioning by the risen Jesus (in ‘g’ and in the parallel ‘g’). The defeat of idolatry and the proclamation of the Kingly Rule of God have as their central cause the hope of the resurrection and the revelation of the risen Jesus.
We must now look at the section in more detail.
Fuente: Commentary Series on the Bible by Peter Pett
The Riot at Ephesus Act 19:21-41 gives us the account of the riot at Ephesus. It is important to gain some historical insight of the history and culture of the city of Ephesus so that someone can understand why the people of the city became so upset over their goddess Diana and it temple. The city of Ephesus boasted the great Temple of Artemis, which is considered one of the Seven Wonders of the Ancient World. It boasted 127 columns, each being 60 meters in height. The Greek goddess Artemis was the daughter of Zeus and twin sister of Apollo and was known as the moon goddess, the goddess of hunting, and the patroness of young girls. We learn from Act 19:21-41 that the Ephesians were very proud of their great Temple and of their goddess Artemis, whom they called by the name of Diana in this passage of Scripture. Because of its mythological heritage, Ephesus hosted a vast number of religious pilgrims annually. The local craftsmen found much profit in manufacturing images of the goddess Diana, which they sold to these pilgrims and other strangers. This gained Ephesus its religious role in the Greek society, so much so that an ancient Roman coin was stamped “Diana of Ephesus”. This is the reason that Demetrius and his fellow craftsmen were so threatened by the ministry of Paul the apostle. Their wealthy livelihood became threatened and their reputation as a city that worshipped their goddess Diana was being spoiled. If word spread abroad that the people of Ephesus were turning to this new religion called Christianity, its commercial, political, cultural, and religious importance in the Roman Empire would be diminished. Therefore, these craftsmen, who stood the most to lose, felt compelled to react and try to stop the ministry of Paul and his fellow workers. But since Paul had done nothing unlawful, the town clerk was forced to stop the madness of the riot that these craftsmen started.
Act 19:21 “After these things were ended, Paul purposed in the spirit” Comments – Paul was a man who had learned to be led by the Holy Spirit. Act 19:21 tells us that Paul decided in his spirit that it was time to make plans to travel back to Macedonia and Achaia to strengthen the churches he has planted there. We read in Act 19:23, “And the same time there arose no small stir about that way,” This refers to an event was about to take place that would make it necessary for Paul’s departure, which was the riot in Ephesus. Paul was not taken by surprise. Although God had not revealed to him the details of this upcoming riot, the Holy Spirit was prompting him to prepare himself for this forced departure.
Act 19:22 Comments – Robert Gundry tells us that a first century inscription was discovered in Corinth reading, “Erastus, the commissioner of public works, laid this pavement at his own expense.” He acknowledges to that a commissioner is not the same as city treasurer, they could be “roughly Synonymous.” Therefore, it is possible that the Erastus of Act 19:22 is the same individual of the so-called “Erastus inscription” found at Corinth. [255] In addition, Erastus is mentioned two other times in the New Testament, where he is associated with Macedonia and Corinth. Thus, he is considered by scholars as the chamberlain of the city of Corinth.
[255] Robert H. Gundry, A Survey of the New Testament, revised edition (Grand Rapids, Michigan: Zondervan Publishing House, c1970, 1981), 278.
It was about this time that Paul wrote 1 Corinthians and sent it by the hands of Stephanas and Fortunatus and Achaicus (1Co 16:17). Scholars believe that Paul then sent Timotheus and Erastus (who was from Corinth) to the church at Corinth in order to see how the church was responding to his letter. In fact he tells them in 1Co 16:10 to receive Timothy if he comes. Paul would soon make a quick visit in what is called the “painful visit” ( 2Co 2:1 ; 2Co 12:14; 2Co 13:1). So, evidently Timothy did not find the situation favorable upon his arrival and reported to Paul these problems.
Act 19:21-22 Comments – Paul’s Travel Plans In Act 19:21-22 Luke records Paul’s decision to travel soon into Macedonia and Achaia. We see how he sends Timotheus and Erastus ahead of him to make preparations for him in the cities where he will stay. This event very likely corresponds to 1 Cor. 19:21-22; for we know that Paul wrote 1 Corinthians from Ephesus.
1Co 4:17-19, “For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church. Now some are puffed up, as though I would not come to you. But I will come to you shortly, if the Lord will, and will know, not the speech of them which are puffed up, but the power.”
Act 19:27 Word Study on “magnificence” Strong says the Greek word “megaleiotes” ( ) (G3168) means, “superbness, i.e. glory or spendor.” BDAG defines it as “grandeur, sublimity, or majesty.” The Enhanced Strong says it is used only 3 times in the New Testament, being translated in the KJV as, “mighty power 1, magnificence 1, majesty 1.” The other two uses are found in Luk 9:43 and 2Pe 1:16.
Luk 9:43, “And they were all amazed at the mighty power of God. But while they wondered every one at all things which Jesus did, he said unto his disciples,”
2Pe 1:16, “For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty .”
Act 19:33 Comments – We do have a Jew named Alexander mentioned in Act 19:33, who was apparently a leader of the Jewish community in Ephesus. He is mentioned in Acts because he was chosen by the Jews in Ephesus to speak to the crowd and appease their anger, but to no avail. Paul mentions a man by this name in his two epistles to Timothy. He is called Alexander the coppersmith and described as a harsh opponent to Paul’s work in Ephesus. Such a description seen in Act 19:33 of a well-spoken Jewish leader in Ephesus fits the description of a possible opponent of Paul’s evangelist work in this city. It is very possible for this to be the same person.
1Ti 1:20, “Of whom is Hymenaeus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme.”
2Ti 4:14-15, “Alexander the coppersmith did me much evil: the Lord reward him according to his works: Of whom be thou ware also; for he hath greatly withstood our words.”
Fuente: Everett’s Study Notes on the Holy Scriptures
The Tumult of Demetrius.
Some plans of Paul:
v. 21. After these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome.
v. 22. So he sent into Macedonia two of them that ministered unto him, Timotheus and Erastus; But he himself stayed in Asia for a season. After these things had been accomplished, after the Gospel had scored this great victory over the powers of darkness and over the hearts of men, Paul made up his mind, not according to some temporary notion, but under the direction of the Holy Ghost. As the work of the Church at all times is under His government, so He, in those early days, directed the steps of His missionaries in wonderful ways, chap. 16:6-10. Paul planned to make a missionary trip through Macedonia and Achaia, where the congregations at Philippi, Thessalonica, Berea, and Corinth, and possibly one at Athens and in a number of other cities, could well make use of his counsel, encouragement, and admonition, after which he intended to travel to Jerusalem. His own personal wish and desire was, after he had made these journeys, to see Rome, the capital of the entire empire. Since he could not leave at once, he sent two of his assistants in advance, two of the younger men that ministered to him while they were perfecting their knowledge of theology, namely, Timothy and Erastus. These two were to proceed to Macedonia first, but with instructions to visit Achaia also and there to inform the congregation at Corinth concerning Paul’s ways and teaching, 1Co 4:17; 1Co 16:10. Paul himself stayed in Ephesus for some time longer, though the congregations in the house of Aquila and Priscilla and elsewhere in the province were by this time well established, 1Co 16:19. This addition to this stay ( Act 19:10) made the total length of time spent in Ephesus nearer three years than two, Act 20:31.
Fuente: The Popular Commentary on the Bible by Kretzmann
Act 19:21. After these thingsPaul purposed, &c. It is not certain from the original, whether this relates to a determination to which St. Paul was moved by the Holy Spirit, by whom he was directed in his journeys, or to a purpose which he formed in his own mind: but as we find that he delayed the execution of it, and was led by several circumstances to alter his intended course,and to continue longer in his progress than he first designed, it seems more reasonable to refer it to his own spirit; and therefore Beza and Stephens render the original, “He resolved, or determined in himself.” Many events referred to in the epistles happened during this period. It is probable that Philemon, a convert of St. Paul, and Epaphras, afterwards a minister of the church of Colosse, were converted about this time. Theapostle was also visited by several Christians, from neighbouring parts, during his abode here; and there is great reason to believe, that he wrote his first epistle to the Corinthians from hence, and about this time.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 19:21-22 . ] these things hitherto reported from Ephesus (Act 19:1-19 ). Schrader ( der Apostel Paulus , II. p. 85 f.) would strangely refer it to the entire past labours of Paul, even including what is not related by Luke. An arbitrary device in favour of his hypothesis, that after Act 19:20 a great journey to Macedonia, Corinth, Crete, etc., occurred. See, on the contrary, Anger, de temp. rat. p. 64 ff.
.] he determined in his spirit , he resolved. Comp. on Act 5:4 .
. . .] see on Act 18:12 .
.] The special object of the journey is known from 1Co 16:1 ff.; 2Co 8 ; Rom 15:25 ff. The non-mention of this matter of the collection is so much the less to be set down to the account of a conciliatory design of the book (Schneckenburger, p. 67; Zeller, p. 267), as if it made the apostle turn his eyes towards Jerusalem on account of the celebration of the festival (Act 20:16 , Act 24:11 ; Act 24:17 ), since the very aim of the collection would have well suited that alleged tendency. [96]
] in the consciousness of the divine determination, which is confirmed by Act 23:11 . From this consciousness is explained his earnest assurance, Rom 1:10 ff. And towards Rome now goes the whole further development [97] of his endeavours and of his destiny. He was actually to see Rome, but only after the lapse of years and as a prisoner.
] 2Ti 4:20 . Otherwise unknown and different from the person mentioned in Rom 16:23 .
] he kept himself (remained) behind for a time . See examples in Wetstein, and from Philo in Loesner, p. 219.
. ] does not stand for . (in opposition to Grotius, Heinrichs, Kuinoel, and many others), but it denotes the direction in which this keeping back took place, toward Asia , where he was. Comp. the well-known , Soph. Aj. 80. Considering the frequency of this construction (comp. Act 18:21 ) generally, and in the N.T. (Buttmann, neut. Gr. p. 287 [E. T. 333]), it is not to be rendered, with Winer: for Asia , in order to labour there.
[96] Comp. 2Co 9:12 ff.; see Lekebusch, p. 280. How undesignedly the work of the collection remained here unmentioned, is evident from Act 24:17 .
[97] Compare Klostermann, Vindiciae Luc. p. 35 ff.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
V. While the apostle is preparing to continue his journey to Macedonia and Achaia, a tumult occurs in Ephesus; the progress and end of it
Act 19:21-41
21[But] After these things were ended, Paul purposed in the spirit, when he had passed [to travel] through Macedonia and Achaia, [and then] to go to Jerusalem, saying, After I have been there, I must also see Rome. 22So [But, ] he sent into Macedonia two of them that ministered unto him, Timotheus and Erastus; but he himself stayed [and he tarried] in Asia for a season. 23And [But] the same [at that, ] time there arose no small stir [occurred not an inconsiderable disturbance] about that [the, ] way. 24For a certain man named Demetrius, a silversmith, which [who] made silver shrines [temples] for Diana [of Artemis], brought no small gain unto the craftsmen [artisans]; 25Whom he called [gathered] together with the workmen of like occupation, and said, Sirs [Men], ye know that by this craft we have our wealth [that from this trade our14 prosperity proceeds]. 26Moreover [And ] ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned [drawn] away much people, saying that they be [by saying, They are] no gods, which are made with hands: [hands.] 27So that not only this our craft is in danger to be set at nought; [But () not only this department of our own is in danger of declining,] but also that [but also] the temple of the great goddess Diana [Artemis,] should be despised [(is in danger) of being set at nought], and her magnificence should be [her grandeur of being] destroyed,15 whom [whereas] all Asia and the world worshippeth [her]. 28 And [But, ] when they heard these sayings [that], they were full of wrath, and cried out, saying, Great is Diana [Artemis] of the Ephesians. 29And the whole [om. whole16 ] city was filled with confusion: and having caught Gaius and Aristarchus, men of Macedonia, Pauls companions in travel, they rushed with one accord into the theatre [confusion, and they rushed theatre, and dragged with them Gaius in travel]. 30And [But] when Paul would have entered in unto [wished to go among] the people, the disciples suffered him not [did not permit him]. 31And certain of the chief of Asia, which [And some of the Asiarchs who] were his friends, sent unto him, desiring [and besought] him that he would not adventure himself into the theatre. 32Some therefore [then, ] cried one thing, and some [others] another: for the assembly was confused; and the more [greater] part knew not wherefore they were come together. 33And [But] they drew [brought forward]17 Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made his defence unto [and intended to answer for himself before] the people. 34But when they knew [perceived]18 that he was a Jew, all with one voice about the space of two hours cried out [all lifted up one voice, and they cried about the space of two hours], Great is Diana [Artemis] of the Ephesians. 35And [But] when the townclerk had appeased [quieted] the people, he said, Ye men of Ephesus, what man is there [is there then, ] that knoweth not how [om. how] that the city of the Ephesians is a worshipper [the guardian]19 of the great goddess [om. goddess20 ] Diana [Artemis], and of the image which fell down from Jupiter [from heaven]? 36Seeing then that these things cannot be spoken against [Since this is therefore undeniable], ye ought to be quiet, and to do nothing rashly [commit no rash act]. 37For ye have brought hither these men, which [who] are neither robbers of churches [temples], nor yet blasphemers of your21 goddess. 38Wherefore if Demetrius, and the craftsmen which [artisans who] are with him, have a matter against any man, the law is open22 , and there are deputies [against any one (,) there are court-days and proconsuls]: let them implead [bring charges against] one another. 39But if ye inquire any thing concerning other matters [seek for any thing further23 ], it shall be determined in a [the, ] lawful24 assembly [of the people]. 40For we are [also, ] in danger to be called in question for [of having charges brought against us on account of] this days uproar, there being no cause whereby [in view of which]25 we may give an account of this concourse. 41And when he had thus spoken [he had said this], he dismissed the assembly.
EXEGETICAL AND CRITICAL
Act 19:21-22. Paul purposed in the spirit.[ , i.e., under the divine direction, or in his own mind as determined by the Holy Ghost. (Alex.). Placed in his mind, purposed, (Hackett). Apud animum constituit, consilium cepit. (Kuin.). Others interpret: By the direction of the Holy Spirit.Tr.]. The terms here employed in describing the proposed route of the apostle, exhibit the journey through Macedonia and Greece merely as an episode, (and the latter is indeed very briefly narrated in Act 20:1 ff.), whereas his visit to Jerusalem is represented as his main object. The present passage does not explicitly state his special purpose in proceeding to that city, but we ascertain from his Epistles (1Co 16:1 ff.; 2 Cor. Acts 8.; Rom 15:25 ff.) that he intended to collect alms for the congregation at Jerusalem, and he incidentally mentions the fact himself; sea below, Act 24:17. But it is remarkable that on the same occasion he turns his eyes for the first time towards Rome, as the ultimate point to which it was necessary for him to proceed.Before he himself departed from Ephesus, he sent two of his assistants in advance to Macedonia; of Erastus nothing further is known, in addition to the fact mentioned in 2Ti 4:20, as his identity with the Erastus mentioned in Rom 16:23 is Very doubtful. . , i.e., he tarried, his attention being still directed to Asia [where he now was. Meyer and de Wette concur in giving such an interpretation to , rather than to take it in the sense of for with Winer: Gram. 50. 4. b.Tr.]
Act 19:23-24. There arose no small stir. Demetrius, the author of the disturbance, was an , i.e., a worker in silver, and, without doubt, the proprietor of a large manufacturing establishment, devoted to the preparation of articles of only one kind, namely silver temples of Artemis, that is, small models of the renowned temple of Diana, together with the statue. [On this temple, the city of Ephesus, etc. consult the very full account in Conyb. and Howson, Life, etc., of St. Paul. Vol. II. Acts 16.Whatever may have been the points of resemblance, there was also a great difference, at least between the Diana of the Latin poets and the Artemis of Ephesus, etc. (Alex.).Tr.]. It was a common practice to place such miniature temples in chambers [as household gods; see references in Conyb. loc. cit.Tr.], and carry them along on journeys. Ammianus Marcellinus (XXII. 13) relates the following of the philosopher Asclepiades: de clestis argenteum breve figmentum quocunque ibat secum solitus efferre. Hence such a business must have been very lucrative when it was conducted on a large scale. Demetrius employed not only artists, strictly so called (, Act 19:24; Act 19:38), but also a number of workmen or mechanics (, Act 19:25), all of whom derived their support, and, to a certain extent, large gains, from their respective occupations. [Alii erant , artifices nobiliores; alii , operarii. (Bengel).Tr.]. The conjecture (of Beza and others) that the were not models, but silver coins presenting an image of the temple on one side, is supported by very feeble arguments.
Act 19:25-27. Whom he called together, etc.Demetrius was a man on whom many hundreds may have depended for their support; the decrease of the sale of the articles which he manufactured, furnished him with tangible means for measuring the influence of the apostle in discouraging the worship of Artemis; hence he was prompted to collect all the workmen, both of the higher and of the lower class ( scil. , , Act 19:25), who were connected with his business, and very artfully roused their passions. In his address he states two distinct facts, and from them draws an inference. He first refers to the fact that their particular branch of trade [, Act 19:27] yielded large profits; he refers, in the second place, to the fact that Paul ( . , spoken contemptuously, and intended to increase the ill feeling of the hearers) had effected a vast and extensive change of opinion among the people, and opposed the worship of the images of the gods ( ). When Demetrius asserted that a large multitude in Ephesus, and, indeed, in the whole province (, that is, Asia proconsularis), had been induced to adopt new views, he may have intentionally resorted to the language of exaggeration, in order the more successfully to provoke the people; still, even when such an allowance has been made, it remains an established fact that the apostle had exercised a very decided influence, for in any other case, the whole charge against the latter would have been manifestly pointless. From these facts Demetrius proceeds to draw a twofold inference: Our branch [], our interest, is in danger of suffering (, refutation, contempt, from ), and, what is more ( ), the temple of Artemis will be set at nought, and the majesty of the goddess herself will be lowered (, the goddess herself, as distinguished from her temple. refers to the title ordinarily applied to the Ephesian Artemis , e. g., Xen. Ephes. I.). Demetrius intended by this statement to appeal alike to the self-interest and to the religious fanaticism of his hearers, although he hypocritically represents the interest of the goddess as a higher and more important consideration than any other.
Act 19:28-30. Great is Diana of the Ephesians.The address of Demetrius made an impression; the fanatical passions of the men to whose interests he had appealed, were powerfully excited, and at first found a vent in this exclamation. His workmen, with loud and exciting outcries, passed through the city in every direction, and soon produced a general tumult. All the people rushed to the theatre, in which, in Greek cities, public meetings were frequently held, especially when popular assemblies were convoked without a direct legal call. As the apostle himself could not, at the moment, be found, his attendants were violently dragged along by the multitude; they were Aristarchus, a native of Thessalonica (Act 20:4; Act 27:2; [Col 4:10; Phm 1:21.]), and Gaius [the Greek form of the Latin Caius.Tr.], a native of Macedonia, a different person from Gaius of Derbe, mentioned in Act 20:4 [and from Gaius, mentioned in Rom 16:23; 1Co 1:14. (Meyer).Tr.]
Act 19:31. And certain of the chief of Asia [some of the Asiarchs].Some of them, without having become Christians, were, nevertheless, kindly disposed to the apostle, and sent him a message, warning him not to venture into the theatre. These Asiarchs [] were officers elected by the cities of Asia proconsularis, who were required to exhibit games in honor of the gods at their own expensea patriotic honorary office. [In other provinces such officers were respectively called Bithyniarchs, Syriarchs, Galatarchs, etc. (Meyer).Tr.]
Act 19:32-34. Some therefore cried one thing, etc.A graphic description of that tumultuous assembly of the people is here presented. Alexander [who is, without any valid reason, supposed by some interpreters to be the person mentioned in 1Ti 1:20; 2Ti 4:14. (Meyer).Tr.] was thrust forward by the Jews, while others of the multitude made room for him in order that he might come forward () and address the people. He was certainly not a Christian (as Meyer and Baumgarten assume, in accordance with the opinion of Calvin, in which case the Jews must have thrust him forward from malice), but an unconverted Jew. Those who suppose that he was a Christian, deduce this inference from the fact that he intended to defend himself before the people. But it may be easily conceived that the popular feeling made no distinction between the Christians and the Jews, as the latter had long been known as opponents of paganism. It may have been the case that the Jews wished Alexander, who was perhaps an experienced public orator, to speak in their behalf, and thus transfer the blame from themselves to the Christians. But when he attempted to speak, the people observed that he was a Jew, and would not permit him to utter a word; on the contrary, the fanaticism which was now aroused, burst forth in the united and incessant outcry which the workmen of Demetrius had already commenced.
Act 19:35-41. a. And when the townclerk.Te was an officer whose duty it was to prepare, publish, and preserve, all the documents and decrees of the body politic to which he belonged; this office of a secretary of state was of considerable importance in the cities of Asia Minor. The incumbent, in the present case, at length prevailed on the assembled multitude to observe silence, and succeeded in allaying the excitement by the address which he delivered. The word , which follows , implies that an effort to obtain silence had already been made. originally designated a servant of the temple, or one whose duty it was to cleanse and adorn it; the word was afterwards employed as an honorable appellation, and was applied, in its connection with the priesthood, in the sense of keeper and guardian of the temple; the title was bestowed even on imperial persons, in order to confer honor upon them. The expression [adj. (, ), fallen from Jove, heaven-descended (Rob. Lex.), being understood; see Meyer ad loc.Tr.] here denotes the wooden image of Artemis in the temple, so named, as, according to tradition, it had fallen from heaven.
b. Ye men of Ephesus, etc.The address of this officer is intended to calm the excited multitude, and to prevent the commission of any rash and inconsiderate acts. With this view he reminds his hearers, in the first place, of certain well known and undisputed facts respecting the Ephesian worship of Diana, Act 19:35. In the second place, he makes the juristical remark that the men who had been arrested, were guilty of no crime against Artemis or her temple. [The latter statement of the Grammateus, in reference to Paul and his associates, has been variously understood, by some as a mere falsehood, meant to calm the mob; by others as a true description of Pauls abstinence from all direct warfare against idol worship; by a third class, as describing only his forbearance as to particular deities, or forms of heathen worship, which, according to Josephus, was practised also by the Jews; and lastly, as not denying even this kind of attack, but only an offensive and insulting method of conducting it. (Alex.). The townclerk, however, is not speaking of Paul, but only of Gaius and Aristarchus, who stood before him (. . ).Tr.]. Hencethe townclerk proceeds to sayit was necessary, either that Demetrius and his associates should commence an action in due form against these men, and charge them (, discourse, a matter of complaint) with a private and personal offence, or else, if it was desired that their offence should be made an affair of the state, that a regular assembly of the people should be convoked, which alone would be a competent court, Act 19:37-39. , , dies forenses s. judiciales habentur. , in the plural, conveys the sense: There is always a proconsul on the spot. The words of this prudent man: imply with sufficient distinctness, even if somewhat indirectly, that the concourse before him was no regular assembly of the people, but rather a mob, and was by no means authorized to adopt any measures which could be recognized as legal. He directs the attention of his hearers, in the last place, to the circumstance that they had reason to apprehend that an account would be demanded of them respecting the present tumult, Act 19:40. [The Roman government watched every appearance of insubordination or sedition in the provinces with a jealous eye. It was a capital offence to take any part in a riotous proceeding. (Hackett).Tr.]. before , implies that this anxiety respecting a possible accusation of insurrection, was a sufficient reason for resorting to the legal process indicated in Act 19:39. . is not masculine (Vulg.) in the sense: No man being chargeable with it, but neuter, implying: Since no ground exists on which we can justify this a word chosen in a spirit of mildness and forbearance, rather than .
DOCTRINAL AND ETHICAL
1. The route announced by the apostle at Ephesus, embraced, in the first instance, Macedonia and Greece, and, afterwards, Jerusalem and Rome. Like the Redeemer, who, when His time was come, steadfastly set his face to go to Jerusalem (Luk 9:51), Paul continually looks back to the city in which the Lord was crucified, and in which he founded His first congregation. But the apostles glance and desire refer even to a more distant pointto Rome, to which he purposed in the spiritby divine guidance and illuminationto proceed, Act 19:21. The revelations which Jesus had made in a direct manner, after his conversion, respecting the work assigned to him, now assume the form of dictates of his own soulof resolutions adopted by a divine necessity.
2. The alarming tumult in Ephesus, which, like that at Philippi, proceeded from a purely pagan source, may also be traced, it is true, to base feelings engendered by the pecuniary losses of the authors (Act 16:19). There is, however, a difference to be found between the two cases, in so far as, at Ephesus, the material interests of a particular guild or trade were essentially interwoven with the local worship of that pagan city. The whole procedure strikingly foreshadows the many later outbursts of fanaticism against Christianity and the pure Gospel, when purely selfish motives assumed the guise of zeal in the service of religion.
3. A holy zeal and carnal passions are as widely different from each other as day is from night: the former proceeds from a disinterested. love of God, and from a sincere desire to promote His honor; the latter proceed from a selfish and corrupt source. The former always acts with energy and perseverance, but also with self-possession and intelligence; the latter are always fitful and extravagant, confused, reckless, and irrational, Act 19:32. The former produces good and abiding results; the latter either endanger or destroy, or else (Act 19:30-31) consume themselves, and expire in infamy.
4. The representations made by the townclerk imply that the apostle, as well as his assistants, had altogether refrained from mocking and blaspheming the heathen gods; in any other case, his words would not only have produced no effect, but would rather have called forth contradictions, and increased the excitement of the people. This fact is, moreover, indirectly established by the inflammatory address which Demetrius made to his associates in trade, since if he had possessed any proofs that the worship of Artemis had been actually assailed, he would certainly have availed himself of them for his own purposes. With this view the conduct of the apostle at Athens, which was prudent, moderate, and as generous as possible, fully accords. Hence the example of the great apostle of the Gentiles does not sanction that method of approaching pagans, according to which all that is irrational and foolish in their religion is exposed in offensive and insulting terms. That method may indeed cut to the quick, but it does not enlighten and heal. The apostolical procedure assumes a positive, not a negative, character. The testimony concerning the true God and His Christ, our Redeemer, or the preaching of the Gospel, is a power of God [Rom 1:16], which enlightens, builds up, and saves, and it is only by this truth and this power that error and sin can be successfully refuted and rebuked.
HOMILETICAL AND PRACTICAL
Act 19:21. After these things were ended, Paul purposed in the spirit etc.Paul does not believe that a time of repose had now arrived; he is eager to proceed further, as if he had hitherto accomplished nothing. He has already gained possession of Ephesus and Asia; he resolves to proceed to Macedonia and Achaia; his view is directed to Jerusalem; he meditates an expedition to Rome, and, afterwards, to Spain (Rom 15:24). No Alexander, no Csar, no other hero, ever exhibited such a lofty spirit as that which animated this little Benjamite [an allusion either to Psa 68:27, or to Augustines explanation of the apostles name (the Latin paulus), and to his tribe, Rom 11:1.Tr.]. The truth concerning Christ, faith in Him, and love to Him, had enlarged his heart, and made it wide as the ocean. (Bengel).There are times when the burdens and cares of our office seem to be almost too great to be borne, and when we exclaim with Elijah: It is enough; now, O Lord, take away my life [1Ki 19:4]. But there are also other times, in which we can soar aloft in spirit, and, inspired by the dignity of our office, take such views and form such resolutions respecting the future, as are here ascribed to Paul. (Rieger).Jerusalem and Rome are two peculiar, and, in their spiritual and secular relations, very remarkable cities. At the beginning, much that was good, and, afterwards, much that was evil, was widely diffused from them as central points. Much blood of the saints, crying for vengeance, has already been shed in them, and will yet be shed, Mat 23:35; Rev 18:24. It is worthy of remark that it was necessary for Luther also to see Rome, before the Reformation commenced, (id.).God often fulfils the desires of his people, not in strict accordance with their opinion, but in that form which, as he judges, will most surely conduce to His honor and to their salvation. Paul desired to see Rome, but he was brought thither as a prisoner. (Starke).Whatever changes might occur in the condition of this witness of Jesus, he never lost sight of Jerusalem and Rome, the scenes of his sufferings and martyrdom. Such was the course which the Lord had prescribed, and he hastened to finish it, even as Jesus went forward to meet the cross and death. (Ap. Past.).
Act 19:23. No small stir about that way.This way did not correspond to the wishes of all men, for it required them to abandon their trade and forsake their own ways. Hence they create a disturbance, and Satan always desires to obstruct the narrow way. (Gossner.)It is obvious that, Luke does not intend to conduct us through pagan lands and cities, without showing us that dark abyss from which destructive influences were to proceed, that would cause the Church to shed many tears and pour forth her blood. (Baumgarten).When Paul was on the point of commencing the journey, God permitted him to be exposed to serious danger in Ephesus, in order that he might, from every spot, carry forth with him the marks [Gal 6:17] of the sufferings of Jesus, and, while enjoying the blessing of the Lord, might also bear after Him the cross. (Ap. Past.).
Act 19:24. For a certain man named Demetrius, etc.It appears that the cause of the tumult was covetousness under the disguise of religion. Demetrius, the silversmith, is a type of all those dishonest religious zealots, who pretend that they are governed by zeal for sound doctrine, the honor of God, and the preservation of truth and order, while their real object is solely to retain their income, ease and honors. (Ap. Past.).
Act 19:25-26. Sirs, ye know, that by this craft we have our wealth this Paul hath turned away much people, etc.The Gospel of Jesus cannot possibly maintain peace with the dead idols which the people of the world worship, and it rebukes the sinful lusts and evil works which give pleasure to them. Is it a wonder that such preaching should arouse the hatred, envy and jealousy of men who will not abandon their gods?There are certain sins peculiar to trade and business in general, which long hinder the conversion of persons who are so occupied. Many tradesmen adopt it as a principle that usury, fraud, and unrighteous gains, are, as it were, allowable in their business. It is by the influence of this delusion that Satan retains such men in his service. A wise teacher will regard it as his duty to endeavor to expose and destroy all hidden snares of this character. (Ap. Past.).Wherever Jesus Christ, the true Lord of all men, appears, He attracts to Himself the hearts, the love, the prayers, the outward works and also the outward sacrifices of men, and these are withdrawn from the idols to which they had been hitherto offered. If the idols of pagans and the idols of Christians could sigh and weep, they would begin to sigh and weep whenever the Holy Ghost opens an avenue among the nations. Heathen priests have often proclaimed falsehoods to their people, when the latter yielded to the influence of the Gospel, and have said: Our God has complained and sighed in his temple, because his sacrifices have been withheld. But who is it that thus complains and sighs? He who is hidden behind the idol, and who derives his gains through that medium. (Ahlfeld).Tetzel, in his day, and Leo, the enlightened pope, spoke precisely in the same manner. (Besser).Even at the present time, in the bosom of Christendom, selfishness renews this opposition to divine truth in the hearts of men, both in science and in the outward life. Is it not selfishness, when the arrogant understanding of man will not submit in obedience to Jesus Christ? Is it not selfishness, when the carnal mind will not consent to abandon the lusts of the flesh and the lusts of the world? Is it not selfishness, when the natural will attempts by its own resources to create a righteousness which shall avail before God? (Leonh. and Sp.).
Act 19:27. But also that the temple should be despised, etc.How skilfully avarice can conceal itself under the mantle of zeal for religion! (Quesnel).
Act 19:28. Cried out, saying, Great is Diana of the Ephesians.Many mechanics make an idol of their trade. (Starke).True religion is not maintained by means of tumults, (id.).Who was the instigator of such a tumult and uproar? Was it Elijah, who troubled Israel [1Ki 18:17-18], or Jezebel, with all those who, like herself, were idolaters? (Gossner).Do you shudder at the sight of such blindness on the part of people, who, in many other respects, possessed so much intelligence? Do not, however, believe that such shuddering is the sole effect which this scene should produce. Let this tumult, even if you glance merely at its original source, be a warning to you. Let the history of recent times teach you how corrupt individuals have been able to gain many adherents, to use the ignorant as their instruments, to attract by promises, to alarm by threats, and, when they assumed the guise of rectitude, to flatter human passions and employ the worst means, and have thus deluded entire congregations and large masses of men, so that these were not ashamed blindly to follow their blind guides. (Apelt).A certain, external zeal may be enkindled even in favor of the truth or of portions of it, and attract a host of followers, who convert a holy zeal for the Lord into the unholy cry; Great is our Diana! Thus, in the age of the Reformation, the controversy respecting Original Sin (namely, whether it belonged to the very nature or substance of man, or only adhered to him as an accident or quality not essential to his nature) was carried even into drinking-houses, and divided the meanest peasants into two parties, who usually decided the question by means of their clubs. (Williger).
Act 19:29. And the whole city was filled with confusion.Here we have a faithful description of a riot. One or two evil-minded men begin it; then it extends, and, like a mighty torrent, soon overflows town and country. (Starke).
Act 19:30. And when Paul would have entered in unto the people, the disciples suffered him not.Christians should indeed be firm, but not obstinate. (Lindhammer).When the servants of God, who are full of His Spirit, are in danger of being carried beyond proper limits by their zeal, He often warns and restrains them even through the medium of others who have not the Spirit in the same measure. Even the most intelligent man does not always act with intelligence. (Gossner).When the blind passions of the mob rage and foam like the stormy ocean, even the loudest voice which the witnesses of the truth could lift up, will not be heard, and, at such moments, Paul himself can adopt no other course than that of observing silence.
Act 19:31. And certain of the chief of Asia, which were his friends, etc.An upright teacher will always retain faithful friends, even among men of distinction and authority, although the world may hate him. Herod highly esteemed John [Mar 6:20], however cruelly he ultimately persecuted him. Joseph and Nicodemus were secretly attached to Jesus. The genuine purity, integrity and truth, which our words and works ought to reveal, if we are the servants of Christ, will always secure the esteem and confidence of intelligent people of the world, although they may not themselves as yet be converted. A servant of Jesus will not court the favor of the world; but when God provides for his servants friends who are eminent and influential men, the latter are the instruments which a gracious Providence employs for the protection and aid of such servants in the various circumstances in which they are placed. (Ap. Past.).Mans favor and Gods grace are both desirable, when both may be found; but when mans favor is withheld, Gods grace alone will suffice. (Old proverb).
Act 19:32. Some therefore cried one thing knew not wherefore they were come together.This is still the case, in our day, with the ignorant multitude, when political and religious agitators attempt to gain adherents. Many an honest German burgher (Spiessbrger) has, of late years, joined in a cry with others at a popular assembly, subscribed an address, or voted at an election, and never knew what the subject really was. In such cases the intelligent man and upright Christian may sadly smile, and, with the dying Huss, exclaim: O sancta simplicitas! And he may devoutly remember the compassionate prayer of our merciful Highpriest: Father, forgive them; for they know not what they do! [Luk 23:34].
Act 19:33. And they drew Alexander out of the multitude, etc.The excited mob of pagans was soon joined by malignant Jews; the latter intended to set forth Alexander as their speaker, who doubtless desired to defend the Jews, but, above all, to make a new attack on Paul. He was not, however, allowed to speak. We cannot read this narrative without shuddering; and when we reflect on all that Paul endured on that occasion, we can readily understand his meaning when he compares that trial to a struggle with wild beasts, 1Co 15:32. (Rieger).
Act 19:34 About the space of two hours cried out, Great is Diana of the Ephesians.Men are never made drunken by the Holy Ghost (Act 2:13), but often by the spirit that now worketh in the children of disobedience. (Eph 2:2).That spirit often extends to them the intoxicating cup of pride and falsehood, filled to the brim, so that while they adore their idols, and thus virtually glorify themselves, they become deaf to the voice of truth, and are incapable of sober reflection. Great is Diana of the Ephesians! This cry is still repeated, and the name alone of the idol is changed. The popular ideas and the heroes of the day are usually indebted for the honor and applause which they temporarily receive, to this cry of the foolish multitude. And yet this cry by no means proves that they possess any intrinsic worth. When Satan perceives that his time is nearly at an end, his fury is redoubled. The loud outcry at Ephesus plainly proved that the party which raised it, was approaching its dissolution. (Leonh. and Sp.).
Act 19:35-36. And when the townclerk had appeased the people, etc.Tumults and insurrections are often more successfully suppressed by an eloquent tongue, than by a strong arm and a heavy sword. (Starke).It is true that the townclerks address is not an apostles sermon; still, it shows that the speaker was a prudent, considerate, firm and just man, whom many Christian rulers might take as their model. He first of all calms the people, and gains their confidence by the assurance that the reputation of their city was incapable of being successfully assailed. But then his subsequent remarks do not accord with the sentiments of the people; he does not justify their course, neither does he place the persecuted disciples in their power. (Leonh. and Sp.).
Act 19:37. These men, which are neither robbers of churches [temples], nor yet blasphemers of your goddess.The Christians of Ephesus on this occasion receive a recompense for having walked according to the rule which Paul gave to Titus: Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work, to speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men. Tit 3:1-2. (Besser).We can here perceive with what prudence the apostles must have borne testimony against the heathen idols, since they could not be accused of having blasphemed Diana. Carnal weapons afford no substantial aid to the cause of truth. (Rieger).It was not Pauls custom to assail the idols of the pagans in direct terms. He first of all preached Jesus Christ to them, and built up in them that which was new; the old then fell of itself to the ground. (Ahlfeld.).Neither does it afford us, who are preachers, any aid, when we disparage the idols of the world, unless, at the same time, we magnify the name of Christ.
Act 19:38. If Demetrius and the craftsmen have a matter the law is open, etc.It is a mercy of God when a wise government exists, which is able to maintain law and order, and repress arbitrary conduct and injustice. (Leonh. and Sp.).Paul here experienced the truth of all that he had said in praise of government: He [It, i.e., civil government] is the minister of God to thee for good, etc. Rom 13:4. (Williger).
Act 19:41. And when he had thus spoken, he dismissed the assembly.Their wrath, which had been so quickly enkindled, was as quickly extinguished. (Chrysostom).Thus the tumult was suppressed by the wisdom and eloquence of the townclerk, whom the grace of God employed as an instrument for delivering His servants from danger, and defeating the enemies of the Gospel. But the roots of such enmity cannot be destroyed except by the silent power of the divine word, and by the winning language of the Holy Ghost, who is the true defender of the people of God. O Lord Jesus, whom the winds and the sea obey, assuage thou the raging of the nations and of our own flesh and blood against thee (Rieger); calm our hearts, and teach them to obey thy truth, and to enjoy the blessed peace of thy life! (Leonh. and Sp.).
(On Act 19:21-41). The uproar raised in Ephesus against the Gospel of Christ: I. Originating in selfishness; II. Maintained, by delusions; III. Triumphantly suppressed by the power of divine grace. (Leonh. and Sp.).Lessons taught by experience respecting the self-deception of seditious men: I. They claim that they have lofty aims, but are controlled by the basest selfishness; II. They suppose that they act with freedom, but they are the blind tools of artful deceivers; III. They profess to act with intelligence, but they are guilty of the most absolute folly; IV. They boast that they contend for justice, but they commit the grossest acts of injustice; V. They entertain the wildest expectations, but ultimately gain nothing. (Bobe).The tumult of the Ephesians, a warning for our times: I. In its remote source and its immediate cause;II. In its progress and results. (Apelt.).The struggle which selfishness constantly maintains with the Gospel: I. The means which it employs, Act 19:25-27; II. The results produced, Act 19:28-30. (Lisco).The hostility of idolaters to the Gospel: I. Its sources, Act 19:23-27; II. Its external form, Act 19:28-29. (id.).Rules for our conduct towards men excited by their passions, which the address of the Ephesian townclerk furnishes: I. To recognize every element of truth in their complaints; II. To unfold any mistakes which they have made; III. To recommend lawful remedies; IV. To show the guilt and danger of disorderly proceedings, (id.).The Lord, protecting his church even by means of of its enemies: I. He exposes their impure motives, and thus demonstrates the righteousness of His own cause: (a) the superstition, (b) the selfishnessof the Ephesian rioters; II. He converts the internal self-contradiction of sin into means for sustaining the truth: (a) the pagans reject an alliance with the Jews against the Christiansa victory of the truth, Act 19:33-34; (b) the tumult terminates to the injury of its authorsthe good cause suffers no harm, Act 19:38-40. (id.).The silversmith Demetrius and his associates, in modern times: they are, I. The abject slaves of money, whose eager search for temporal gains, banishes every thought on eternal things, Act 19:24-25; II. The Wind adherents of the established order, who, at every new movement of the Spirit, dread the loss of comfort, and even fear that the world will be destroyed, Act 19:26-27 : III. The self-satisfied priests of the Beautiful, who, in their idolatrous worship of Nature and Art, are unwilling to acknowledge a consciousness of sin and of their need of grace, Act 19:27. (Compare Goethes poem, entitled: Great is Diana of the Ephesians, and his confession in his correspondence with Jacobi: I cannot help it that I am one of the Ephesian silversmiths; I have spent my life in contemplating, admiring, and adoring the wonderful temple of the goddess (Nature), and in imitating her mysterious forms, and I cannot possibly derive any pleasure from the attempt of any apostle who obtrudes on his fellow-citizens another, and, moreover, a formless God,as Jacobi did, in his work: On Divine Things). [According to Jacobis philosophy, God is, essentially, only a moral idea. Herzog: Real-Enc. VII. 354).Tr.]. IV. The hypocritical zealots in the cause of the church and religion, whose sanctimonious zeal for the house of God, is only a veil that conceals their selfish purposes, Act 19:27.Great is Diana of the Ephesians, but still greater is the God of the Christians: I. The kingdom of nature is great and glorious, but our true home and our true peace can be found only in the kingdom of grace. II. The works of art and science which the human mind has produced, are great and beautiful, but when art and science are not controlled by the divine Spirit, and directed by the light of the Christian revelation, they go astray and enter very dark and dangerous paths. III. The power of the human will is great and mighty, but we cannot, even with the best intentions, render a pure service to the holy God, or build a temple that is worthy of Him, unless His Spirit cleanses the heart, and converts it into His sanctuary, and unless His strength is made perfect in our weakness [2Co 12:9]. IV. The history of temporal kingdoms (like Greece and Rome) records great and memorable deeds, but Christs kingdom of the cross triumphs over all of them; Ephesus is in ruins, and the temple of Diana is destroyed, but even the gates of Hell shall not prevail against His Church.The tumult at Ephesus, an awful image of rebellion against the Gospel of God, which is continually renewed: I. In the benighted heathen world, by the brutal and, indeed, the Satanic spirit of heathenism: the dark scenes presented by the missionary field, such as the bloody persecution in Madagascar, the mutiny in India, etc. II. In unconverted Christendom, by a carnal mind, which will not submit to the rebukes of Gods word, and by the materialism of the age, which will not recognize heavenly things. III. In the hearts even of upright Christians, by the pride of reason, by self-righteousness, and by the flesh, which dreads the cross.Why do the heathen rage, and the people imagine a vain thing? He that sitteth in the heavens shall laugh; the Lord shall have them in derision, Psa 2:1-4 : I. The raging of the heathen: (a) their madness, Act 19:23-29; (b) their blindness, Act 19:32. II. The derision of the Lord: (a) He rules, in serene majesty, over His raging enemies; (b) He puts to shame their devices, before the whole world, Act 19:35-40.Christ, the almighty Master of the tempest, even when unchained nations begin to rage: I. In the hour of danger, he places his people in the ark of safety: Paul, Act 19:30-31. II. He casts rocks into the sea, against which the raging waves dash in vain: the townclerk, Act 19:35 ff. III. He allows the storm of passion to expend its strength, and then subside: the appeased assembly, Act 19:35-41. IV. He conducts the vessel of his church on its voyage in safety: Pauls progress, in the following chapter.The messengers of the Gospel, opponents, it is true, but not blasphemers, of heathenism, Act 19:37 : the proof is derived, I. From their Christian prudence; with all their zeal for the house of the Lord, they are not foolishly zealous; II. From their Christian love; the indignation with which they survey the abominations of heathenism, is surpassed by the pity with which they behold the misery of the heathens; III. From their Christian wisdom; even in the gloom of heathenish folly, a spark of primitive truth may be perceived [comp. 1722 ff.].The townclerk of Ephesus a model, both as a man of the people, and as a statesman: I. His undaunted courage; II. His calmness and discretion; III. His impartial justice; IV. His benevolent spirit.[Act 19:35-41.The address of the townclerk of Ephesus: I. The circumstances which led to it: (a) the decline of idolatry; (b) the powerful influence of the Gospel; (c) the selfish passions of men. II. Its course of reasoning: he refers (a) to the apparently unfounded apprehensions of the multitude, Act 19:35 : (b) to the obvious innocence of the accused parties, Act 19:37; (c) to the unlawful proceedings of the people, Act 19:40. III. Its effect: (a) it delivered the apostle and his associates from personal danger; (b) it disappointed the malice of hostile pagans and Jews (Act 19:33); (c) it strengthened the faith of the believers.Tr.].
Footnotes:
[14]Act 19:25. is far better sustained [by A. B. D. E. and Cod. Sin.] than the genitive [of text. rec. from G. H.]; the latter is a much easier reading. [Lach., Tisch., Born. and Alf. read.Tr.]
[15]Act 19:27. [The text. rec. reads , . Lach. and Tisch. read , . . Alf. reads , . . in D. E. G.; in A. B. H. and Cod. Sin.; in A. D. E. Syr.; in B (e sil). G. H. and Cod. Sin.; in A (original); in B (e sil). E. G. H. and Cod. Sin.; in A. E., and Cod. Sin.; in B. G. H.; . in G. H.; . in A. B. E. and Cod. Sin.Meyer regards the two infinitives ., , although so well attested, as corruptions of the other and original readings, which some copyists did not understand. De Wette, on the other hand, maintains that the infinitive ., governed by ., is the true reading, but was not not so understood by copyists.Tr.]
[16]Act 19:29. [found in D. E. G. H.] is evidently a later addition, and does not occur in some of the ancient manuscripts [not in A. B. Cod. Sin., etc.] and versions [not in Vulg., but in Syr.; the word is omitted by Lach., Tisch., and Alf.Tr.]
[17]Act 19:33. [of text. rec.] is not indeed supported by stronger external evidence [by D (corrected; previously .). G. H.] than [which latter is the reading in A. B. E., Cod. Sin. and is adopted by Lach. and Tisch.]; still, the former is to be received as the genuine reading [and is adopted by Alf.], as the latter (.) affords no intelligible sense. [Meyer adheres to the reading of the text. rec., and de Wette remarks that i.e., they instructed is nonsense.Tr.]
[18]Act 19:34. [ of text. rec., found only in some minuscules, is a corruption to avoid the pendent nominative (Alf.). Recent editors adopt from A. B. D. E. G. H. and Cod. Sin. The nominative is an anacoluthon; see various instances in Winer: Gram. 63. I. 1.Tr.]
[19]Act 19:35. a. [For a worshipper (Wicl.; Tynd., Cran., Geneva, Rheims), the margin of the Engl. Bible substitutes the more accurate version: the temple-keeper.Tr.]
[20]Act 19:35. b. [ of text. rec., from G. H., is omitted in A. B. D. E. Cod. Sin., Syr. Vulg., and dropped by Lach., Tisch. and Alf.Tr.]
[21] [of text. rec.] is better attested [by B (e sil). E. G. H. Vulg.] than [which is found in A. D. E (corrected), and also Cod. Sin., and adopted by Lach.]; a copyist would have more easily changed the former into the latter, than the reverse.[ of text. rec. in the same verse, from D. E (corrected)., is changed into by recent editors in accordance with A. B. D (corrected). E (original). G. H. Cod. Sin.Tr.]
[22]Act 19:38. [For the law is open (Tynd., Cranm., Geneva), the margin of the Engl. Bible furnishes the more accurate version: the court-ways are kept. The original, accented in the text. rec. thus; , is now usually accented thus: . Winer recognizes the distinction; see his Gram. N. T. 6. 2. The word , or, according to Meyer, , conventus forenses, Vulg., is understood, Winer, 64. I. 5. For the meaning of the word with the circumflex, see above, Exeg. note on Act 17:4-5.Tr.]
[23]Act 19:39. a. is found indeed in only one uncial manuscript, the Vatican [B], and in about 15 minuscules, whereas most of the manuscripts [A. B. G. H. Cod. Sin., Vulg. (alterius rei)] and fathers read [as in text. rec.]. The former, however, is certainly the genuine reading, and was altered simply because it is a word which is rarely found. [It is adopted by Lach. and Tisch., with whom Meyer concurs; but Alf retains ., and regards the other as a mistake of the copyist; nor is de Wette inclined to receive the word.Tr.]
[24]Act 19:39. b. [For lawful assembly (Geneva, Rheims), the margin of the Engl. Bible offers the less accurate version: ordinary assembly. The article denotes that a legal assembly is meant, which was to be held at a certain well-known time.Tr.]
[25]Act 19:40. after , is supported, it is true, by three uncial manuscripts [A. G. H.; also Cod. Sin.]; it is, nevertheless, (in accordance with the opinion of Tischendorf,) to be cancelled as a spurious reading. [It is omitted in B (e sil). D. E., and although received by Griesbach, is generally rejected by more recent editors.Tr.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
After these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome. (22) So he sent into Macedonia two of them that ministered unto him, Timothy and Erastus; but he himself stayed in Asia for a season. (23) And the same time there arose no small stir about that way. (24) For a certain man named Demetrius, a silversmith, which made silver shrines for Diana, brought no small gain unto the craftsmen; (25) Whom he called together with the workmen of like occupation, and said, Sirs, ye know that by this craft we have our wealth. (26) Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands: (27) So that not only this our craft is in danger to be set at naught; but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshipeth. (28) And when they heard these sayings, they were full of wrath, and cried out, saying, Great is Diana of the Ephesians. (29) And the whole city was filled with confusion: and having caught Gaius and Aristarchus, men of Macedonia, Paul’s companions in travel, they rushed with one accord into the theater. (30) And when Paul would have entered in unto the people, the disciples suffered him not. (31) And certain of the chief of Asia, which were his friends, sent unto him, desiring him that he would not adventure himself into the theater. (32) Some therefore cried one thing, and some another: for the assembly was confused; and the more part knew not wherefore they were come together. (33) And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made his defense unto the people. (34) But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians. (35) And when the town clerk had appeased the people, he said, Ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a worshiper of the great goddess Diana, and of the image which fell down from Jupiter? (36) Seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly. (37) For ye have brought hither these men, which are neither robbers of churches, nor yet blasphemers of your goddess. (38) Wherefore if Demetrius, and the craftsmen which are with him, have a matter against any man, the law is open, and there are deputies: let them implead one another. (39) But if ye inquire anything concerning other matters, it shall be determined in a lawful assembly. (40) For we are in danger to be called in question for this day’s uproar, there being no cause whereby we may give an account of this concourse. (41) And when he had thus spoken, he dismissed the assembly.
Without, going over a large tract of ground, on the subject of idolatry, which the history of those verses would lead into, I shall only detain the Reader with one general observation upon the whole, which, under divine teaching, may enable both the Writer and Reader of this Poor Man’s Commentary, to gather sufficient improvement to bless God in being delivered from such awful delusions as are here shewn.
When we see, as in the melancholy instance before us, to what a desperate degree of ignorance and idolatry the mind of man is capable of being driven; and when we behold at the same time, as in the case of Paul, the vast difference when a soul is brought from darkness to light, and as the Apostle himself expresseth it, is turned from idols to serve the living and true God; (1Th 1:9 ) it becomes a subject of infinite moment to ask the cause? No two beings under the sun can differ more than what is here represented. Here is a nation so sunk in the grossest idolatry, that even an image becomes the object of all the world’s worshipping as they thought, and here is an Apostle of Christ going forth with his life in his hand, to preach Jesus to the people.
It becomes a subject of infinite importance, in tracing effects to their cause, to explain such a mystery. For when we see the human mind so immediately opposed in one to another, it is very obvious there must be some source predisposing to this end. And happy it is for us the Gospel of Christ very fully and satisfactorily explains it.
There we learn, that in the one common nature of our fallen estate in Adam, by his apostasy, the whole race became equally involved in ruin. All equally dead in trespasses and sins; and all equally incompetent, while remaining unquickened by the Spirit, to any one act of Spiritual life. The Church of God, being given by the Father to the Son before all worlds, and consequently before sin entered into the world, and death by sin, and the Son of God having undertaken to recover his Church from the Adam-state of, ruin in which she was involved at the fall in the common mass of nature, in the fulness of time, as it is called in scripture language, the Son of God comes in grace and truth, to do away sin by the sacrifice of himself, and by his Holy Spirit he quickens the souls of his redeemed, and brings them out of darkness, and the shadow of death, and breaks their bands asunder. I stay not to produce the whole proof of these things, for this would swell my pages indeed. But I refer the Reader, in confirmation, to some few of the more plain and conclusive. See Rom 3:10-19 ; Eph 1:4 ; Rom 5:12 ; Gal 4:4 ; Heb 9:26 ; Eph 2:1-5 ; Psa 107:14 .
Without amplifying the subject, this statement (and which by the way let it be considered is wholly scriptural,) is enough in testimony to show wherefore it is that the souls of some, such as Paul and his companions, in this history became quickened, regenerated, and made new creatures in Christ Jesus. Hence they hear and know the joyful sound, and walk in the light of God’s countenance. In the – name of Jesus they rejoice all the day, and in his righteousness they are exalted, Psa 89:15-16 . everything in Christ becomes lovely, and is endeared to their view. His person, His work, His glory, His offices, His character, His relations; all that He is its himself; all that He is to his people; what He hath done for them, and what He is still doing for them, and will do for them to all eternity; these glorious subjects, when they are themselves quickened to a new and spiritual life, are opened to their minds, and cause them to rejoice with joy, unspeakable and full of glory! On the other hand, the souls of others remaining in the Adam-nature of a fallen, sinful, and lifeless state, unawakened, unrenewed, uncalled, the whole of their apostasy remains, and, as the carnal mind is enmity against God, they not only are insensible to their own corruptions by nature, and the want of grace to bring them out of it, but they hate to be reformed, and cast God’s words behind them. I stay not here again to produce all the evidences of these solemn truths which might be brought forward, but refer only to a few, Rom 8:5-8 ; 1Co 2:14 ; Rom 1:22-25 ; Psa 51:17 .
If it be said, (as indeed it hath been said by presumptuous minds,) how is this to be explained on principles of equity? The answer is at hand, and indeed hath been already given. The Lord is righteous , in all his ways, and holy in all his works. Psa 145:14 . It must be a righteous act in recovering the Lord’s people from the Adam – nature of a fallen state, because the Son of God, in that nature, hath bought their persons out of the hands of law and justice, and God makes good his covenant-promises to his dear Son. And it must be a righteous act in leaving those to their sins who delight in them, seeing it is in this instance, as in every other, only permitting every cause to produce its own natural effect: And in relation to those before whom the word of grace is dispensed, and where, instead of softening their hearts, it only acts as heat upon circumstances, to harden them the more, and raiseth their greater bitterness of spirit against the truths of God, it tends but to confirm the truth of scripture, in skewing to what a desperate condition man is sunk by the fall, and what wonders of grace must it be in every instance, when a poor sinner is brought out of it.
Reader! ponder well the subject. And if so be the Lord, in rich, free, sovereign mercy, hath brought you from the Adam-nature in which you was born, in which you lived, and, but for the gracious provision made in Christ, in which you would have died; calculate if you can the vast amount of the immense mercy! Well may every child of God take to himself that sweet scripture, and make it his daily song during the whole time-state of his pilgrimage. Serve the Lord with fear, and rejoice with trembling, Psa 2:11 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Chapter 73
Prayer
Almighty God, we have heard of thy mercy, and therefore our hope is yet alive. We dare not look at thy law; we have broken its letter, we have grieved its spirit, we have trampled upon its purpose. We are not here to turn the altar into a place of self-defence, but to say with our inmost heart, “We have all sinned and come short of thy glory.” We know what sin is, though we cannot tell. We have felt the darkness of that night-shadow, and it is deep and cold and full of fear. We have felt the warm shining of thy grace upon our souls, and in it there has been morning brightness, vernal promise, summer glory, and an abundance of pardon. Thou dost not pardon grudgingly; there is no upbraiding to follow the gifts of thy heart. We live in thine answer to our prayer, and thou art pleased to live in our love, thou art grieved by rebellion; we pain thee by our wandering; the heavens are black with astonishment, and the earth trembles, because of amazement, when thou dost upbraid us for oft-repeated ingratitude and sin. We stand at the sacred Cross as thirsty men stand before springing waters. There is no other hope. It is not a Cross of letters and words with meanings we can fully tell, but a great love-Cross, a great altar whereon is seen the very heart of the heart of God. We may not speak about it without humbling our own power of speech and mocking ourselves, because of the emptiness of our noblest terms. There is no speech for the love of the Cross; we must be dumb with gratitude, silent because of adoration, filled with joy that trembles because of its infinite fulness. Give us the heart purity that sees God. Thou wilt not give us the tongue that can tell about thee, but we do ask for, the heart that sees thee, looks right into thy beaming face, and reads with holy insight the innermost thought of the Cross of Christ. We bless thee that no man can take the Cross of Christ from us. The blood is always there; it cannot be sponged out, nor hidden, nor covered up with all the nights that ever darkened upon the earth. It is thy testimony, it is the tragedy of heaven, it is the answer that we can only need now and then the great, secret, deep, marvellous answer that men may not trifle with in many words or thoughtless speech. We have seen the Cross, and we must now see it evermore. The sight is graven upon our heart; the Lamb of God in his great agony must forever be before the eyes that have once beheld him. We think of thy love in the house and on the roadside, and in the market-place; in the chamber of affliction, up the hill of difficulty, and down in the valley, sultry and imprisoning. Thy love is an angel that never sleeps. Thy gifts are flowers that know no winter blight. Thou dost evermore beset us behind and before, and lay thine hand upon us and hold us up by thy mighty grace. We are the living to praise thee. We have seen the grave and demanded its victory; we have looked upon death and mocked him to the face ghastly indeed, but overthrown. Death is swallowed up in victory. This is the triumph of the Cross. May we abide in Christ, live in Christ; may our life’s music be taken from Christ, and may we find that the surest places in all the wide universe are the places where he sets his feet. The Lord gather from this assembly today all special praises, all particular songs, all individual utterances, for every heart has its own hymn within the public hymn, deeper and higher than the public psalm. Send blessings upon the old, that they may forget the winter of age and feel the breeze of the coming heaven-spring. Send messages to little children, that they may think life is all sunshine, and keep back the care, the anxiety, as long as thou canst. The Lord hear us, poor weary pilgrims, grouped around the Cross; pity us, lift us up; give us to know that we live in the love of God, and not in the caprice of men; and, abiding under the roof of that sanctuary, give us to know that the storm can never put out our fires, and that in the darkest night there is a brightness which the pure heart can see. Amen.
Act 19:21-41
21. Now after these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome.
22. And having sent into Macedonia two of them that ministered unto him, Timothy and Erastus, he himself stayed in Asia for a while.
23. And about that time there arose no small stir concerning the Way.
24. For a certain man named Demetrius, a silversmith, which made silver shrines of Diana, brought no little business unto the craftsmen;
25. whom he gathered together, with the workmen of like occupation, and said, Sirs, ye know that by this business we have our wealth.
26.. And ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands:
27. and not only is there danger that this our trade come into disrepute; but also that the temple of the great goddess Diana be made of no account, and that she should even be deposed from her magnificence [better, “that the temple be disesteemed and the splendour of the goddess impaired.” Demetrius forsees the injury, but not the destruction of Diana’s worship], whom all Asia and the world worshippeth.
28. And when they heard this they were filled with wrath, and cried out, saying, Great is Diana of the Ephesians.
29. And the city was filled with the confusion; and they rushed with one accord into the theatre [ruins of which building, constructed to hold over 25,000 spectators, still remain], having seized Gaius and Aristarchus [Act 20:4 ; Act 27:2 ; Col 4:10 ; Phm 1:24 ; Caius of Macedonia is not elsewhere mentioned], men of Macedonia, Paul’s companions in travel.
30. And when Paul was minded to enter in unto the people, the disciples suffered him not.
31. And certain also of the [G. ” Asiarchs”: the ten annually elected presidents of the provincial games and sacrificial rites were thus named. They defrayed the enormous expenses of the games which were held during the whole of May (hence called Artemision), and they retained the honourable title when past the presidency] chief officers of Asia, being his friends, sent unto him, and besought him not to adventure himself into the theatre.
32. Some therefore cried one thing, and some another; for the assembly was in confusion; and the more part knew not wherefore they were come together. [Yet they were unanimous for assembling, Act 19:29 .]
33. And they brought Alexander [ 1Ti 1:20 and 2Ti 4:14 ] out of the multitude [or better, some of the multitude instructed Alexander], the Jews putting him forward [compare Act 19:9 ]. And Alexander beckoned with the hand [moved his hand up and down], and would have made a defence [G. “apology”] unto the people.
34. But when they perceived that he was a Jew, all with one voice, about the space of two hours, cried out, Great is Diana of the Ephesians.
35. And when the town clerk [an official who wrote, kept, and read publicly, when required, the statutes and judgments of a Greek democracy] had quieted the multitude, he saith, Ye men of Ephesus, what man is there who knoweth not how that the city of the Ephesians is temple-keeper [G. “temple-sweeper.” Cf. Psa 84:10 ] of the great Diana, and of the image which fell down from Jupiter [must therefore be supposed to have been saved when Herostratus burnt down the old temple on the night when Alexander the Great was born. This image had many breasts, and tapered to its base].
36. Seeing then that these things cannot be gainsaid, ye ought to be quiet, and to do nothing rash.
37. For ye have brought hither these men, which are neither robbers of temples nor blasphemers of our goddess.
38. If therefore Demetrius and the craftsmen that are with him have a matter [a charge] against any man, the courts are open, and there are proconsuls [there would be only one in each province. The meaning is, proconsuls (judges) as well as courts, are provided by the state]; let them accuse one another.
39. But if ye seek anything about other matters [not yet defined by statute], it shall be settled in the regular [legislative] assembly.
40. For indeed we are in danger to be [“run the risk of being”] accused concerning this day’s riot, there being no cause for it; and as touching it we shall not be able to give account of this concourse. [The reviser’s Greek text is here corrupt. The “not” is obviously a copyist’s repetition, and “this day’s riot,” involves an ungrammatical transposition of the Greek order of words, quite without N. T. precedent. Translate: “For we run the risk of being accused of riot concerning this day, there being no cause whereby we may give an account of this concourse.”]
41. And when he had thus spoken, he dismissed the assembly. [” So, ” says Chrysostom, “he quenched their rage, for what kindles easily is easily put out.”]
Old Complaints and New Reproaches
THE application of these words to present-day life is a task that might be assigned to a child. The speech of Demetrius is a speech that was made yesterday in every centre of civilization affected by Christian ideas and demands. Demetrius never dies; his word is to be heard in every tongue; he is present in great force in every Church, and present as representing two very special and remarkable phases of life. In the twenty-seventh verse he puts these two phases before us in the most vivid colouring. With the subtlety of selfishness he puts the case with comical adroitness. He knows the value of a little piety. How it flavours the appeals that are made to man’s fears and to man’s commercial fortunes! See how religious he becomes quite suddenly! If it were a mere matter of trade he would not have troubled himself about it. He could have lifted his noble self above all market-place considerations and reflections, but “not only this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised.” The second was the thought that afflicted his pious heart! The mere matter of losing a few silverlings in shrines would never have excited him beyond a momentary flutter, but to see the great temple of the great Artemis despised was more than that godly soul could bear. Said I not truly that Demetrius never dies? Was it not a wise word wise because consistent with facts that Demetrius is present in great force in every centre of civilization affected by Christian ideas and claims? What was the reality of the case from the first point of view? “A certain man named Demetrius, a silversmith, which made silver shrines for Diana, brought no small gain unto the craftsmen.” Trade was injured; “no small gain” was destroyed; the weekly takings had gone down to nothing. If Paul had preached abstract ideas and lived in a painted theology, and clothed himself in clouds “rolled” a thousand miles above the air, Demetrius would have made shrines for him if he had ordered them, but a preacher that comes down upon the earth, walks in the common dust, thunders upon immediate iniquity and visible falsehood, may get himself into trouble. We have escaped all this. Modern preachers are never in trouble; they tell the false dealer that after all if he did not deal in that he would deal in something else. The preachers might preach a whole year upon the evils of intemperance, but if those who deal in strong drink were to find their takings going down very considerably, the preacher would soon hear of the circumstance and find himself involved in no small trouble. That is one reason why a modern institution, known to us all, is often persecuted, opposed, denounced, and vilified. It is not an institution of ideas and propositions, and theological placards, propounding curious problems for curious minds, but an institution that stops people from going in to spend money on bad counters; and Demetrius comes out and shakes his indignant fist in its face. He is quite right. I thank God for it, personally. You may circulate what books you please if you do not interfere with the profitable circulation of corrupt literature you are quite at liberty to walk upon both sides of the street; but if the literature that is eating out the morality of our young people is interfered with, is arrested in its baleful progress, then you will be caricatured, travestied, spat upon, contemned, laughed at. My brethren, rejoice when such persecution befalls you. It is a sign of true success; your blows are taking effect. Demetrius will not fail to let you know how your work is going on. Do not believe yourselves about it; you see things through painted glass, and report that the orient is white and the day is coming when there is nothing of the kind on the road. Do not take the Christian’s word for progress; he means to speak truth; from his own point of view he speaks nothing but truth, he is honest and upright, but he does not know the reality of the case. Demetrius knows it. I want to hear Demetrius when he calls the men of the same craft together and says, “Sirs, ye know that by this craft we have our wealth,” and “this our craft is in danger to be set at nought what shall be done?” Then the war is going well; the fight is at its highest point of agony; press on another stroke, another rush, and down goes Demetrius, and all his progeny fall into the pit to keep him profitless company. What bad journal have you, as a Christian Church, ever shut up? What place of iniquitous business have you ever bought and washed with disinfecting lime, and within its unholy walls set up the altar of Christ? What property do you buy? Where do you follow and out-bid Demetrius, driving him back, and back, and back? Is he in the thoroughfares of the capital cities of the world, or is he not? We are afraid to build churches too near one another; we study one another’s feelings about that. I would God the thoroughfare five miles long had churches on both sides of the street, one after another in great godly rows, phalanxes of moral strength, sanctuaries into which the poor and the weak and the weary might run, with great hospitable doors standing open night and day. Show me the thoroughfare in any great city in the world in which Christian churches have pushed back evil institutions and made them take up their quarters in narrow streets back, back to the river’s edge and into the river, if possible. To see such a city would be to see the beginning of heaven. Christ would almost have to inquire lor his own address if he came back to earth; he would need some one to point out his dwelling-places; they are quite back; they are put up on sufferance; they are watched with suspicion; they are left to decay; and if any adventurous spirit should propose to paint them, clean and repair them, such proposition would be received as a new assault upon the purses of the people. Demetrius will let you know how the work is going on. Do not let us deceive ourselves and trifle with facts. Who dares assail an evil institution, an effete society, and obsolete secretariat and pension? Preach abstract ideas, rewrite “Paradise Lost,” add to it “Paradise Regained,” publish them both in sumptuous editions, and Demetrius is well content. He never suffered much through blank verse, he rather likes it; it sounds as if there might be something in it, but that something is not a thunderbolt.
The next phase of the case as put by Demetrius is infinitely more humiliating. The temple of the great goddess Diana is in danger of being despised. How shall we name that particular phase of the situation? It is best represented by the words a religious panic. The temple was in danger. That is the language of today. We have set up societies for the purpose of defending Christianity. All those societies represent, with few exceptions, some degree of religious panic. The temple is never in danger that must be our faith. If it is a temple that can be put in danger, it is a temple made with hands and must go down. Hear the great challenge of the Master: “Destroy this temple and in three days I will raise it up.” What panics we have seen! What godly godless excitement, as if truth could ever be in danger; as if some blind Samson could catch hold of the pillars of heaven and shake down upon us the contents of the sky. What a sky we live under if you think it can be shaken down! Some time ago a number of highly learned and morally and spiritually distinguished men issued a volume entitled, “Essays and Reviews.” It was the doom of Christianity! It was the end of the world! Edition after edition was published for sceptical books enjoy a circulation whilst orthodox books enjoy a slumber. The Church likes to buy heterodox literature; it looks like being “in advance of the times.” From what I can understand of the case Christianity has come forward since the day of the publication of “Essays and Reviews,” and the smell of fire has not passed upon it. What excitement there was! What panic in religious halls and on religious platforms! and yet Christianity, quiet as light, pure as the living breeze that blows among the snowy tops of the hills, has gone forward on her beneficent career without ever having bought a copy of the volume that some people earnestly thought was to have taken her life. There was no need for panic. Some time ago a bishop, who was born to take an inventory of things, and to reckon them up within the four corners of the multiplication table a small universe and hard to lie down upon began to suggest that it was impossible for seven-and-twenty thousand men to stand upon six square inches! What a panic there was! It was the end of the world, this time! “A man,” as Mrs. Carlyle well said, “with a little silk apron on had undertaken to find fault with the Pentateuch.” She took it wisely; she was in no panic. She looked at the “apron” and despised the arithmetic. So far as I can understand, the Pentateuch seems to be very much where it was. Why these panics? Why these causeless distresses? We want to get at truth and fact and right, and if any man can help us in that direction he is not an enemy but a friend. I would rather teach that the men of true science are all men of a Christian spirit. They may not be so advanced as others; they may be sadly wanting in this or that department of theological culture and knowledge, but wherever I find a man whose supreme purpose is truth and reality, I find, not an enemy, but a fellow-worker. We ought to have a religion that cannot be put in danger. No man can touch my religion. If our religion is an affair of letters, forms, dates, autographs, and incidents of that kind, then I do not wonder that our cabinet is sometimes burglariously entered and certain things filched from it. I do not keep my religion in a museum; my Christianity is not locked up even in an iron safe; my conception of GOD no man can break through, nor steal. You cannot take my Bible from me; if you could prove that the Apostle John wrote the Pentateuch, and that Moses wrote the Apocalypse, and that the Apocalypse should come in the middle of the Bible and not at the end, you have not touched what I hold to be the revelation of God to the human mind and the human heart. Let us leave all such questions to be decided by the very few who are capable of gathering together the evidence, adjusting and distributing it, and founding upon it wise critical conclusions. What we, as the common people, have to be sure about is, that God has not left himself without witness amongst us; that God has sent great messages of law and love and light and life to every one of us; that God’s revelations do not depend upon changing grammars, but upon an inward, spiritual consciousness and holy sympathy, whose insight is not intellectual but moral the purity of heart which sees God. When all the assaults have been concluded there remains the tragedy of human life; when all other books have been published, there remains another publication to come forth the Book that can speak to conscious sin, to blinded penitence, to broken-hearted, sobbing, supplicating contrition. The Bible speaks to my own heart as no other book speaks; it knows me altogether; it is a mirror which reveals me to myself; it is a voice which calls me out of myself; it is a friend that will quietly sit down beside me seven days, because my grief is very great, will wait until its turn comes, and then will speak in silvery tone, in tender accent, so winningly, so graciously, so lovingly. It hath a history, it hath a psalm, it hath a song, it hath a tongue, it hath a fire. It proves its own inspiration by its grasp of human life, by its answers to human need.
The town-clerk laid down the principle that ought to guide us. He did not know probably how good a philosophy he was propounding. The town-clerk said, “Seeing then that these things cannot be spoken against, ye ought to be quiet.” That is what we say about our Christian teaching. There are some things which cannot be “spoken against” so far as my own experience is concerned. The brevity of life, the certainty of death, the reality of sin, the present hell that burns me, the need of a Saviour who needs no saviour himself these things cannot be “spoken against”; therefore, those of us who feel them to be true “ought to be quiet.”
Fuente: The People’s Bible by Joseph Parker
21 After these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome.
Ver. 21. Purposed in the spirit ] i.e. By the instinct of the Holy Spirit, his counsellor and conduct, by whom all his actions were moderated. So he went bound in the spirit, Act 20:22 . So Simeon came by the spirit into the temple, Luk 2:27 . And so still, the steps of every good man are ordered by the Lord, Psa 37:23 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
21. ] The occurrences of Act 19:19-20 .
.] An expression mostly used by Paul, see ref.
] As he was sent to the Gentiles, he saw that the great metropolis of the Gentile world was the legitimate centre of his apostolic working. Or perhaps he speaks under some divine intimation that ultimately he should be brought to Rome. If so, his words were literally fulfilled. He did see Rome after he had been at Jerusalem this next time: but after considerable delay, and as a prisoner. Cf. the same design expressed by him, Rom 1:15 ; Rom 15:23-28 ; and Paley’s remarks in the Hor Paulin.
Fuente: Henry Alford’s Greek Testament
Act 19:21 . , see on the force of the word Ramsay, Expositor , May, 1895, and above on Act 13:6 . Ramsay regards this as perhaps the most conclusive of the ten cases he cites of the use of the verb as denoting missionary travel. There is no reason to suppose that Paul paid a visit to Corinth during his stay at Ephesus; Act 19:9-10 intimate that he resided at Ephesus through the whole period. Wendt thinks that the notice of this second visit to Corinth was omitted by Luke because it did not fit in with his representation of the ideal development of the Church. But is there any real argument to be found for it in the Epistles? The passages usually quoted are 2Co 2:1 ; 2Co 12:14 ; 2Co 13:1 . But may well express “I am meaning to come,” so that Paul would mean that this was the third time he had purposed to come to them, not that he had come for the third time; and this rendering is borne out by the Apostle’s own words, 2Co 12:14 , Paley, Hor Paulin , iv., 11, whilst with regard to 2Co 2:1 the words may simply mean that he resolves that his new, i.e. , his second visit, , should not be , for we are not shut up to the conclusion that must be connected with as if he had already paid one visit in grief; and this interpretation is at all events in harmony with 2Co 13:2 , R.V. margin, and with Act 1:23 , R.V., see especially “II. Cor.” (Dr. A. Robertson) Hastings’ B.D., p. 494, and compare “Corinth” (Ramsay), ibid. , p. 483; see also Farrar, Messages of the Books , pp. 211, 216; St. Paul , ii. 101, 118; Felten, note, p. 364; Renan, Saint Paul , p. 450, note; and in favour of the second visit to Corinth, McGiffert, p. 310, following Alford, Neander, Weizscker (so too in early days St. Chrysostom). In 1Co 16:5-9 Paul speaks of his intention to go through Macedonia to Corinth, but previously, 2Co 1:16 , he had intended to sail from Ephesus to Corinth, then to go to Macedonia, and afterwards to return to Corinth. Why had he changed his plans? Owing to the bad news from Corinth, 2Co 1:23 . But although he did not go to Corinth in person, he determined to write to reprove the Corinthians, and this he did in 1 Cor. It is possible that the Apostle’s determination to see Rome the first notice of the desire so long cherished, Rom 1:13 ; Rom 15:23 may be closely connected with his friendship with Aquila and Priscilla (Ramsay, St. Paul , p. 255, and Plumptre, in loco , Hort, Rom. and Ephes. , p. 11).
Fuente: The Expositors Greek Testament by Robertson
Acts
THE FIGHT WITH WILD BEASTS AT EPHESUS
Act 19:21 – Act 19:34
Paul’s long residence in Ephesus indicates the importance of the position. The great wealthy city was the best possible centre for evangelising all the province of Asia, and that was to a large extent effected during the Apostle’s stay there. But he had a wider scheme in his mind. His settled policy was always to fly at the head, as it were. The most populous cities were his favourite fields, and already his thoughts were travelling towards the civilised world’s capital, the centre of empire-Rome. A blow struck there would echo through the world. Paul had his plan, and God had His, and Paul’s was not realised in the fashion he had meant, but it was realised in substance. He did not expect to enter Rome as a prisoner. God shaped the ends which Paul had only rough-hewn.
The programme in Act 19:21 – Act 19:22 was modified by circumstances, as some people would say; Paul would have said, by God. The riot hastened his departure from Ephesus. He did go to Jerusalem, and he did see Rome, but the chain of events that drew him there seemed to him, at first sight, the thwarting, rather than the fulfilment, of his long-cherished hope. Well it is for us to carry all our schemes to God, and to leave them in His hands.
The account of the riot is singularly vivid and lifelike. It reveals a new phase of antagonism to the Gospel, a kind of trades-union demonstration, quite unlike anything that has met us in the Acts. It gives a glimpse into the civic life of a great city, and shows demagogues and mob to be the same in Ephesus as in England. It has many points of interest for the commentator or scholar, and lessons for all. Luke tells the story with a certain dash of covert irony.
We have, first, the protest of the shrine-makers’ guild or trades-union, got up by the skilful manipulation of Demetrius. He was evidently an important man in the trade, probably well-to-do. As his speech shows, he knew exactly how to hit the average mind. The small shrines which he and his fellow-craftsmen made were of various materials, from humble pottery to silver, and were intended for ‘votaries to dedicate in the temple,’ and represented the goddess Artemis sitting in a niche with her lions beside her. Making these was a flourishing industry, and must have employed a large number of men and much capital. Trade was beginning to be slack, and sales were falling off. No doubt there is exaggeration in Demetrius’s rhetoric, but the meeting of the craft would not have been held unless a perceptible effect had been produced by Paul’s preaching. Probably Demetrius and the rest were more frightened than hurt; but men are very quick to take alarm when their pockets are threatened.
The speech is a perfect example of how self-interest masquerades in the garb of pure concern for lofty objects, and yet betrays itself. The danger to ‘our craft’ comes first, and the danger to the ‘magnificence’ of the goddess second; but the precedence given to the trade is salved over by a ‘not only,’ which tries to make the religious motive the chief. No doubt Demetrius was a devout worshipper of Artemis, and thought himself influenced by high motives in stirring up the craft. It is natural to be devout or moral or patriotic when it pays to be so. One would not expect a shrine-maker to be easily accessible to the conviction that ‘they be no gods which are made with hands.’
Such admixture of zeal for some great cause, with a shrewd eye to profit, is very common, and may deceive us if we are not always watchful. Jehu bragged about his ‘zeal for the Lord’ when it urged him to secure himself on the throne by murder; and he may have been quite honest in thinking that the impulse was pure, when it was really mingled. How many foremost men in public life everywhere pose as pure patriots, consumed with zeal for national progress, righteousness, etc., when all the while they are chiefly concerned about some private bit of log-rolling of their own! How often in churches there are men professing to be eager for the glory of God, who are, perhaps half-unconsciously, using it as a stalking-horse, behind which they may shoot game for their own larder! A drop of quicksilver oxidises and dims as soon as exposed to the air. The purest motives get a scum on them quickly unless we constantly keep them clear by communion with God.
Demetrius may teach us another lesson. His opposition to Paul was based on the plain fact that, if Paul’s teaching prevailed, no more shrines would be wanted. That was a new ground of opposition to the Gospel, resembled only by the motive for the action of the owners of the slave girl at Philippi; but it is a perennial source of antagonism to it. In our cities especially there are many trades which would be wiped out if Christ’s laws of life were universally adopted. So all the purveyors of commodities and pleasures which the Gospel forbids a Christian man to use are arrayed against it. We have to make up our minds to face and fight them. A liquor-seller, for instance, is not likely to look complacently on a religion which would bring his ‘trade into disrepute’; and there are other occupations which would be gone if Christ were King, and which therefore, by the instinct of self-preservation, are set against the Gospel, unless, so to speak, its teeth are drawn.
According to one reading, the shouts of the craftsmen which told that Demetrius had touched them in the tenderest part, their pockets, was an invocation, ‘Great Diana!’ not a profession of faith; and we have a more lively picture of an excited crowd if we adopt the alteration. It is easy to get a mob to yell out a watchword, whether religious or political; and the less they understand it, the louder are they likely to roar. In Athanasius’ days the rabble of Constantinople made the city ring with cries, degrading the subtlest questions as to the Trinity, and examples of the same sort have not been wanting nearer home. It is criminal to bring such incompetent judges into religious or political or social questions, it is cowardly to be influenced by them. ‘The voice of the people’ is not always ‘the voice of God.’ It is better to ‘be in the right with two or three’ than to swell the howl of Diana’s worshippers,
II. A various reading of Act 19:28 gives an additional particular, which is of course implied in the received text, but makes the narrative more complete and vivid if inserted.
On their road they seem to have come across two of Paul’s companions, whom they dragged with them. What they meant to do with the two they had probably not asked themselves. A mob has no plans, and its most savage acts are unpremeditated. Passion let loose is almost sure to end in bloodshed, and the lives of Gaius and Aristarchus hung by a thread. A gust of fury storming over the mob, and a hundred hands might have torn them to atoms, and no man have thought himself their murderer.
What a noble contrast to the raging crowd the silent submission, no doubt accompanied by trustful looks to Heaven and unspoken prayers, presents! And how grandly Paul comes out! He had not been found, probably had not been sought for, by the rioters, whose rage was too blind to search for him, but his brave soul could not bear to leave his friends in peril and not plant himself by their sides. So he ‘was minded to enter in unto the people,’ well knowing that there he had to face more ferocious ‘wild beasts’ than if a cageful of lions had been loosed on him. Faith in God and fellowship with Christ lift a soul above fear of death. The noblest kind of courage is not that born of flesh or temperament, or of the madness of battle, but that which springs from calm trust in and absolute surrender to Christ.
Not only did the disciples restrain Paul as feeling that if the shepherd were smitten the sheep would be scattered, but interested friends started up in an unlikely quarter. The ‘chief of Asia’ or Asiarchs, who sent to dissuade him, ‘were the heads of the imperial political-religious organisation of the province, in the worship of “Rome and the emperors”; and their friendly attitude is a proof both that the spirit of the imperial policy was not as yet hostile to the new teaching, and that the educated classes did not share the hostility of the superstitious vulgar’ Ramsay, St. Paul the Traveller , p. 281. It is probable that, in that time of crumbling faith and religious unrest, the people who knew most about the inside of the established worship believed in it least, and in their hearts agreed with Paul that ‘they be no gods which are made with hands.’
So we have in these verses the central picture of calm Christian faith and patient courage, contrasted on the one hand with the ferocity and excitement of heathen fanatical devotees, and on the other with the prudent regard to their own safety of the Asiarchs, who had no such faith in Diana as to lead them to joining the rioters, nor such faith in Paul’s message as to lead them to oppose the tumult, or to stand by his side, but contented themselves with sending to warn him. Who can doubt that the courage of the Christians is infinitely nobler than the fury of the mob or the cowardice of the Asiarchs, kindly as they were? If they were his friends, why did they not do something to shield him? ‘A plague on such backing!’
III. The scene in the theatre, to which Luke returns in Act 19:32 , is described with a touch of scorn for the crowd, who mostly knew not what had brought them together.
But the rioters were in no mood to listen to fine distinctions among the members of a race which they hated so heartily. Paul was a Jew, and this man was a Jew; that was enough. So the roar went up again to Great Diana, and for two long hours the crowd surged and shouted themselves hoarse, Gaius and Aristarchus standing silent all the while and expecting every moment to be their last. The scene reminds one of Baal’s priests shrieking to him on Carmel. It is but too true a representation of the wild orgies which stand for worship in all heathen religions. It is but too lively an example of what must always happen when excited crowds are ignorantly stirred by appeals to prejudice or self-interest.
The more democratic the form of government under which we live, the more needful is it to distinguish the voice of the people from the voice of the mob, and to beware of exciting, or being governed by, clamour however loud and long.
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
NASB (UPDATED) TEXT: Act 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.
Act 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. Act 7:59; Act 17:16; Act 18:25; Rom 1:9; Rom 8:16; 1Co 2:11; 1Co 5:4; 1Co 16:18; 2Co 2:11; 2Co 7:13; 2Co 12:18; Gal 6:18; Php 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, Act 19:21; see full note at Act 1:16), not as the result of the riot caused by Demetrius and the guild of silversmiths in Ephesus (cf. Act 19:23-41).
“I must also see Rome” Paul needed (dei) to visit the church at Rome (cf. Act 9:15; Rom 1:10) on his way to Spain (cf. Rom 15:24; Rom 15:28). He wanted them to know him and support his mission work. He also wanted to add his blessing/gift to their situation.
Act 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 2Ti 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. 1Co 16:9).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
After = As soon as.
ended = fulfilled or accomplished. Greek. pleroo. Frequently used of the O.T. prophecies. Also of any plan being carried out. Compare Mat 3:15. Mar 1:15. Luk 7:1. Joh 7:8. The reference is not to the affairs at Ephesus only, but to the things recorded in Act 13:4 – Act 19:20. Here ends Paul’s proclamation of the kingdom, and a further development of God’s purpose begins. See the Structure on p. 1575 and App-181.
purposed. Literally placed. Greek. tithemi. Occurs more than ninety times. Translated “lay”, more than forty times. Compare Act 5:2. Luk 1:66; Luk 9:44; Luk 21:14.
the spirit = his spirit. App-101. The meaning is that he was firmly resolved. Figure of speech Idioma. App-6.
also see, &c. = see Rome also.
see. Greek. eidon. App-133.
Fuente: Companion Bible Notes, Appendices and Graphics
21. ] The occurrences of Act 19:19-20.
.] An expression mostly used by Paul, see ref.
] As he was sent to the Gentiles, he saw that the great metropolis of the Gentile world was the legitimate centre of his apostolic working. Or perhaps he speaks under some divine intimation that ultimately he should be brought to Rome. If so, his words were literally fulfilled. He did see Rome after he had been at Jerusalem this next time: but after considerable delay, and as a prisoner. Cf. the same design expressed by him, Rom 1:15; Rom 15:23-28; and Paleys remarks in the Hor Paulin.
Fuente: The Greek Testament
Act 19:21. , were fulfilled or ended) Paul did not at this point think that he ought now to be at rest, but he pants after something more, in the same way as if he had done nothing. He gains possession of Ephesus and Asia; he makes an appointment for Macedonia and Achaia: he looks towards Jerusalem: he meditates Rome; thence to Spain. See Rom 15:26, with what goes before and follows. No Alexander, no Csar, no other hero, approaches to the large-mindedness of this Little Benjamite [2Co 10:1; 2Co 10:10; Php 3:5]. The truth concerning Christ, and faith and love towards Christ, enlarged his heart, like the sand of the sea [1Ki 4:29]. Yet he proceeds in order: When these things were fulfilled or completed. Indeed the cause of Christianity had reached the proper degree of maturity in Asia: Act 19:9; Act 19:13-14; Act 19:18.- , purposed in the spirit) This is said of a holy purpose: of a bad purpose, , thou hast conceived (laid up) in thine heart: ch. Act 5:4. The design of Paul pleased the Lord: for He himself adds the promise, ch. Act 23:11. Observe the energy of Paul, ch. Act 20:2, note.-, having passed through) Construe this with , to go, not with , purposed, for he was not yet in Macedonia.-[-, to Jerusalem-Rome) Two metropolitan cities, the one in an ecclesiastical, the other in a political point of view.-V. g.]-, I must) The Lord answers in ch. Act 23:11, so must thou.-, see) He speaks in a noble spirit. Many adversities were awaiting him when about to see Rome. Paul regards not that consideration.
Fuente: Gnomon of the New Testament
Act 19:21-41
THE MOB; SILVER SHRINES OF DIANA
Act 19:21-41
21 Now after these things were ended,-After the burning of the books on magical arts, Paul had it in heart to leave Ephesus. Paul passed through Macedonia and Achaia on his way to Jerusalem. Paul had probably written the first Corinthian letter while he was at Ephesus. He had a twofold object in this visit. The first was to stir up the faith of the churches, and correct any disorders which might be disturbing their development. The second was to bring to a close the collection for the poor saints at Jerusalem. (Rom 15:25; 1Co 16:1-3.) After he had completed his journey to Jerusalem he had it in heart to go to Rome. He said: I must also see Rome. This had been a long-cherished plan of Pauls; he refers to it very distinctly in his letter to the church at Rome. (Rom 1:13; see also Rom 15:23-24 Rom 15:28.)
22 And having sent into Macedonia two of them-Paul sent Timothy and Erastus on to Macedonia while he himself stayed in Asia for a longer time. He had sent Timothy to Corinth (1Co 4:17), and had requested the church to treat him with kindness; he expected him to return, and he evidently had before Paul left Ephesus; he then sent Titus to Corinth to finish what Timothy had not quite succeeded in doing with instructions to meet him in Troas. Now Timothy and Erastus (Rom 16:23; 2Ti 4:20) go on to Macedonia to prepare the way for Paul. For some reason Paul was delayed; he gives a reason for this in 1Co 16:8 f. There was a great opportunity for Paul to do more work in Ephesus ; Pentecost came toward the end of May, and in this month the festival of Artemis, or Diana, was held in Ephesus; a great multitude would come to the city, which would give Paul an opportunity to preach the gospel to a great number; however, Paul did not remain till Pentecost.
23 And about that time there arose-Some trouble arose about this time concerning the Way. The Way is a very familiar term, and is used frequently by Luke as synonymous of the disciples of Christ. (Act 9:2 Act 19:9 Act 22:4 Act 24:14 Act 24:22.) This term may have originated in the words which Christ had used of himself when he said: I am the way and the truth and the life: no one cometh unto the Father, but by me. (Joh 14:6.) There had always been opposition to Christianity, but there seems to have developed more opposition now than at some previous time. The fight with wild beasts in 1Co 15:32, whatever it was, was before that epistle was written, and so before this new uproar. Paul as a Roman citizen could not be made to fight with wild beasts, but he so pictured the violent opponents of Christ in Ephesus.
24 For a certain man named Demetrius,-We do not know whether this Demetrius is the one spoken of in 3Jn 1:12; however, he was from the neighborhood of Ephesus. Demetrius had something to do with this no small stir about the disciples of Christ. He was a silversmith and made images or shrines of Diana. He had a profitable business, and just at this time before the feast he would sell many of his shrines. A great multitude would come into the city to worship Diana, and they would want to take a shrine or image of Diana back home with them. Evidently Paul had condemned the practice of idolatry and this would hurt Demetrius business; so many of the Ephesians had become Christians and had destroyed their idols that Demetrius was much concerned about his trade. We see that Demetrius was more concerned about making money than he was about becoming a Christian; he cared nothing about others becoming a Christian, but he did want to sell his shrines to them.
25 whom he gathered together,-Demetrius got busy; he gathered those who were of the same craft and persuaded them to join him in opposing Pauls preaching. Perhaps Demetrius was chief among those of his trade; trade unions or guilds were found among almost every kind of trade in the Roman Empire in apostolic times. This shows how easily the workman of the trade could be summoned to discuss anything relating to the trade, and how a disturbance could be had.
26 And ye see and hear, that not alone at Ephesus,-Here we have the argument that Demetrius makes to his fellow craftsmen to persuade them to join him in his opposition to the preaching of Paul. Not only in Ephesus, but almost throughout all Asia, Paul had injured their trade by preaching Christ. Demetrius may have exaggerated some to excite his fellow craftsmen to action. What Paul had preached had greatly disturbed his business. Demetrius does not mean the entire continent of Asia, but the province of Asia Minor. All the roads in Asia Minor centered in Ephesus; from its position it was almost as much a meeting place of eastern and western thought as was Alexandria. Pilgrims came from all parts of Asia Minor to visit the famous shrine of Diana. Demetrius not only exaggerated his statements to his fellow craftsmen, but he also exaggerated the effect of Pauls work. We know that Paul had established churches in Ephesus, Laodicea, and Colosse; John in Revelation speaks of the churches in Pergamum, Smyrna, Thyatira, Sardis, and Philadelphia. He correctly represented Pauls teaching when he said that he preached against their idolatrous worship.
27 and not only is there danger that this our trade-Demetrius in further arguing his case before his fellow craftsmen said that not only their trade was in danger, but that the temple of the great goddess Diana was in danger of being abandoned. Demetrius mentioned his business first, and then the destruction of the shrine next; he knew that they would feel more keenly the force of his argument if he mentioned their business first. Again, he mentions the magnificence of the great goddess Diana whom all Asia and the world worshippeth. Here again he exaggerates; however, the temple of Diana was the most famous in the world, and a place of resort for people from all parts of Asia Minor and Greece. The temple of Diana was one of the wonders of the ancient world, and the glory and pride of all the Ephesians. If people followed the teachings of Paul they would give up their idolatry, and that would leave the temple desolate. Summing up De-metrius argument he makes but two points: his trade would be injured and their religion would be in danger. He appealed to two of the strongest sentiments that rule the human heart-their financial interests and their religion. Selfish interests and appeal to their prejudice caused a riot and the city was full of tumult.
28 And when they heard this-Demetrius speech was very effective; he had made it probably in some open space near the place where the shrines were made. The people were filled with wrath and started an uproar. They shouted unanimously: Great is Diana of the Ephesians. This was similar to the cry, O Baal, hear us, by the priests of Baal on Mount Carmel in the days of Elijah. (1Ki 18:26.) The idol was enshrined in the temple; it was different from the Greek goddess, Diana, which was represented as fair and beautiful, standing with a bow in her hand and a stag at her side as a huntress. Diana of the Ephesians was a crude many-breasted female figure, ending below the breasts in a square pillar curiously carved with ancient symbols of bees, flowers, and corn. It was reputed to have fallen down from heaven.
29 And the city was filled with the confusion:-Lewin, in his Saint Paul, describes this mob as follows: The illiterate artisans, soured by reduced wages or want of employment, were roused into a state of frenzy, and full of rage they sallied forth into the streets to wreak vengeance on the object of their blind fury. The living mass rolled along, and the thousands of idlers, whom the games had attracted to Ephesus, swelled their numbers at every step, and the whole city was soon in a state of confusion. They rushed with one accord into the theatre, but failing to find Paul, they then seized Gaius and Aristarchus, who had traveled with Paul from Macedonia. This Gaius is not mentioned anywhere else in the New Testament. He is not the one from Derbe (Act 20:4), nor the one from Corinth (Rom 16:23; 1Co 1:14), and probably not the one to whom John writes (3Jn 1:1). Aristarchus was of Thessalonica (Act 20:4), and went with Paul to Rome (Act 27:2) and became of his own accord a sharer of Pauls exile and captivity (Col 4:10), and was Pauls fellow worker (Phm 1:24). The mob rushed into the theatre, and being disappointed at not finding Paul, Gaius and Aristarchus were attacked.
30 And when Paul was minded to enter-Paul was no coward ; he was ready to die for his Lord. He was loyal to his brethren and wanted to help them. It seems that he was out of reach of the mob when they seized Gaius and Aristarchus, and was anxious for their safety and zealous for the truth. The disciples would not permit him to risk his life with the mob. It is likely that he was dwelling with Aquila and Priscilla, who at this or some other time at Ephesus, laid down their own necks for his life. (Rom 16:4.) The brethren at Ephesus joined these two faithful disciples in restraining Paul from such danger.
31 And certain also of the Asiarchs,-Asiarchs were chief officials; there were ten in number who were chosen annually to superintend the games and festivals held in honor of the emperor and the gods. The games of Ephesus were held in the month of May in honor of Diana. Some of these officials were friends of Paul. It is interesting to observe that so many of those in high official position were friends of Paul. The apostle had great power in attracting honorable friends, such as Sergius Paulus, Gallio, Felix, and Festus, and the centurion on the voyage to Rome. It is remarkable that such leading and prominent men in this heathenish sport should have shown such a friendly and solicitous care for Paul. They used their influence on Paul to restrain him from going into the theatre where the infuriated mob had assembled.
32 Some therefore cried one thing, and some another:-The mob was greatly confused; some cried one thing, and some another ; many of the mob did not know why they had assembled. Verse 32 is a further description of what is recorded in verse 29. The vast multitude had assembled with a vague idea that something was wrong; they did not know what; hence, they could not act intelligently on anything. It seems strange that Demetrius, who was responsible for the mob, should remain in the background and not inform the mob as to its purposes.
33 And they brought Alexander out of the multitude,-Some think that this Alexander was the same as the coppersmith of 2Ti 4:14, whom Paul declared had done him much harm. Coppersmith may be used in the general sense of metalworker, and he may have been a fellow craftsman of Demetrius; this would give him some influence. The Jews put Alexander forward, because they were afraid that they would be confused with Paul, Gaius, and Aristarchus; the Jews opposed idolatry as did the Christians. Alexander was put forward to defend the Jews; he beckoned with the hand; that is, he rapidly waved his hand up and down to quiet the people so that he could speak to them. It seems that he was not permitted to speak.
34 But when they perceived that he was a Jew,-When the angry mob learned that Alexander was a Jew, they gave no heed to his request to speak to them. They knew that he was a Jew by his features, speech, or manner of dress. The crowd now became unanimous in their opposition to Alexanders speaking; they would not hear him. The uproar continued for about the space of two hours; they were wild with fury, excitement, and superstition ; they continued shouting their slogan: Great is Diana of the Ephesians. Again they remind one of the procedure on the part of the worshipers of Baal in the days of Elijah, who called on the name of Baal from morning even until noon, saying, O Baal, hear us. (1Ki 18:26.)
35 And when the townclerk had quieted the multitude,- Ephesus was a free city and elected its own officers; the recorder or secretary was the chief magistrate of the city, though the proconsul of the province of Asia lived there. The functions of this officer, in some respects, correspond to those fulfilled by the recorder of modern times; among his duties were the guardianship and tabulation of the state papers, the archives of the city, and in drawing up the public records. He began to address the multitude by paying tribute to the city and referring to Ephesus as the temple-keeper of the great Diana. He appealed to their superstition and to their civic pride. He meant to say, why imperil your cherished privileges granted by the Roman government by an unnecessary uproar about a question which no one would doubt ? He appeals to their superstition and religion by referring to the fact that all knew that the image fell down from Jupiter. Like other venerated idols, the statue of Diana was supposed to have fallen from the skies. He soothed the vanity of the crowd by his appeal to the world-wide fame of Ephesus and her image which fell down from heaven. The heavens were considered the home of Jupiter. Zeus, or Jupiter, was considered ruler of the sky or heavens.
36 Seeing then that these things cannot be gainsaid,-The town clerk called attention to some undeniable facts as he and they thought. The legends were accepted without any proof; the town clerk reasoned as if no one would deny them. Since no one could rob Ephesus of its glory or the statue of Diana of its honor, they need not be so disturbed; they ought to be quiet and not do anything rash. It was useless to be so excited about that from which no harm could come; this was the town clerks first argument.
37 For ye have brought hither these men,-The town clerk here implies that they had acted rashly in precipitating the riot. The second argument that the town clerk makes is that Paul and his companions were not wicked men; they were neither robbers of temples nor blasphemers of our goddess. They had done nothing to cause such an uproar. He reasoned that Paul and his companions have done nothing which would arouse their indignation. This statement shows how Paul had preached against error; he seems to have preached positive truths rather than making a direct attack on their error. He had hurt no religious prejudice by rude invectives; he was no blasphemer of the gods of Greece and Rome, but led men to the knowledge of truth by positive and kind representation of it. Paul had not shunned to preach the truth to them; this truth opposed all of the errors to which they were wedded; but he had preached the truth in such a way that they could not take offense at him, if we take the statement of the town clerk at face value. However, it may be that he was exaggerating and highly complimenting Paul and his companions in order to appease the anger of the crowd.
38 If therefore Demetrius, and the craftsmen-A third argument that the town clerk used called attention to the proper channels through which Demetrius and his fellow craftsmen could go with any grievance that they may have. This is an appeal to them to be law-abiding citizens, and let the proper authorities handle any violation of a law. This argument condemns Demetrius and his fellow craftsmen for causing such an uproar. The law was open; the Roman officials held court at intervals in Ephesus. In addition Ephesus was a free city, and had its local courts and magistrates. It may be that the court was in session at the time. The town clerk here makes a definite appeal to the people to proceed orderly and legally, and not resort to mob violence. The proconsuls were the governors and judges in these matters. In the time of Paul, Asia was a senatorial province and was governed by a proconsul; however, the term is used here in the plural, while only one of these officials held office in the senatorial province. The term seems to have been used in a general sense.
39 But if ye seek anything about other matters,-The town clerk further argues the question that if they had any grievance whatsoever there were well-established laws by which all these matters could be settled. There was the regular assembly; this was not a regular assembly; it was an irregular one; it was not a legally organized assembly for settling disputes. Charges of illegal conduct should be settled in the regular legal way; if they wished to go further and pass resolutions about any matter, this could be done in the regular way, and not rashly by an excited and infuriated assembly. The crowd of citizens that the town clerk was addressing was simply a mob gathering; their decisions could have no weight, and such a meeting would only tend to damage the city in the eyes of the Roman government. The term assembly, as used here, is from the Greek ekklesiai, which is the same word that is translated church.
40 For indeed we are in danger-This is the concluding argument that the town clerk makes. The city was in danger by such a procedure of losing some of its prestige as a free city. Some of the liberties were in danger by the conduct of this mob; these people were responsible for such illegal proceedings. They were responsible to their own city government; responsible to the officers of the city; furthermore, they were responsible to the Roman government for such illegal assembly as was now convened. They were in danger of being accused concerning this days riot, and that too without any just cause for their proceedings. The highly esteemed liberties which the city claimed might be forfeited by this mob. There was a Roman law which made it a capital offense to raise a riot. This mob was unable to defend itself if brought before the proper authorities.
41 And when he had thus spoken,-It seems that the town clerk had great weight. The town clerk reasoned well; the offense which they had committed was not likely to be passed over lightly by the proconsuls; it would not be thought a legitimate excuse that they had laid hold of two Jews whom they wanted to put to death. After thus reasoning with them he dismissed the assembly. Here he gives a noble name to the assembly, that of a recogized mm; this would protect them against the charge to which they were liable.
Questions on Acts
By E.M. Zerr
Acts Chapter 19
Name Paul’s important stop given here.
What great preacher had been here before?
Where is that preacher now?
Tell what Paul found at Ephesus.
Repeat the question he asked of them?
On what promise was this question based?
Must this promise always be fulfilled at baptism?
State the answer Paul received?
What query did this answer prompt from Paul?
With what baptism did John baptize?
In whom did he tell them to believe?
Was he future or past in John’s day?
Which was it now?
Upon this what was done?
Did the Holy Ghost accompany this baptism?
State the fruits of the gift here.
How many were baptized at this time?
What did Paul do in the synagogue?
For how long?
Why not longer in this place?
What separating did he then make?
State where he next did his disputing.
Was this place built for Paul’s use religiously,
Did it belong to the church?
Was it supported by the church?
How extensively was it visited?
For how long did Paul teach here?
With what result?
State the miraculous power shown through Paul.
State the profession of some vagabond Jews.
What did they attempt to do?
How many were there of these imposters?
State the reply of the evil spirit.
Also tell what happened.
In whose favor did this event react?
How did this reaction affect art of witchcraft?
What did the word of God do then?
‘1’0 where did Paul now turn his face to go?
What two special cities were in his objective?
Whom did he send in advance of him?
To what does “that way” refer in the 23rd verse?
State the business of Demetrius.
What was Diana?
Why did Paul’s preaching stir Demetrius?
Tell what assembling he called?
State the two things he pretended to fear.
Which do you regard was his chief concern?
How was the whole city affected?
What happened to Paul’s traveling companions?
Why did not Paul enter?
Was this an orderly assembly?
Who wished to make a defense?
Why was he prevented?
How long did the mob shout their boisterous yell?
Who quieted them ?
What did he say of prominence of Diana?
For this reason what should they not do?
State his favorable word for the disciples.
To what recourse did he cite the people?
For what did he say they were liable?
Acts Chapter Nineteen
Ralph Starling
From Jerusalem to Ephesus passing thru the coast,
Paul found disciples not knowing the Holy Ghost.
Paul asked, Unto what were you baptized?
Unto Johns baptism they replied.
Paul explained to them the baptism of John,
That they should be baptized in the name of Gods Son.
When they were baptized, all 12 men,
With Pauls hand the Holy Ghost came unto them.
Paul spoke in synagogues for three months more,
And taught in the school of Tyrannus two years more.
God wrought special miracles with Pauls hands.
All kinds of maladies at Pauls command.
Several Exorcists and Priests of the Jews
Tried to use the words that Paul used,
But the spirits said, We know Paul but who are you?
They leaped out and overcame them for being used.
Many believed, confessed and showed their deeds.
Mightily grew Gods Word for it met their needs.
When Paul purposed to return to Jerusalem,
He sent Timothy and Erastus to Macedonia to minister to them.
Paul delayed his departure for a season.
Demetrius, a silversmith, became uneasy.
Pauls preaching would rob them of their wealth,
If nothing is done, well be put on the shelf.
The whole city was filled with confusion.
The disciples hindered Paul from any collusion.
The town clerk told the city to be rational.
These men are not robbers professional.
We are in danger for this uproar.
We have lawful assemblies to handle such scores.
When he had explained the matte so simply,
He immediately dismissed the assembly.
Fuente: Old and New Testaments Restoration Commentary
spirit
i.e. in his own mind. Cf. (See Scofield “Act 20:22”).
Fuente: Scofield Reference Bible Notes
Cir, am 4063, ad 59
these: Rom 15:25-28, Gal 2:1
purposed: Act 16:6-10, Act 18:21, Act 20:22, Lam 3:37, Rom 1:13, 2Co 1:15-18
when: Act 20:1-6
to go: Act 20:16, Act 20:22, Act 21:4, Act 21:11-15, Act 21:17, Act 24:17, Act 24:18, Rom 15:25, Rom 15:26
I must: Act 18:21, Act 23:11, Act 25:10-12, Act 27:1, Act 27:24, Act 28:16, Act 28:30, Act 28:31, Rom 1:15, Rom 15:23-29, Phi 1:12-14
Reciprocal: Act 16:9 – Macedonia Act 19:27 – that not Act 20:3 – he purposed Act 25:12 – unto Caesar shalt Rom 1:9 – with Rom 1:10 – a prosperous Rom 15:24 – I take 1Co 4:17 – I sent 1Co 4:19 – I 1Co 16:5 – when 2Co 1:16 – and to come
Fuente: The Treasury of Scripture Knowledge
DISAPPOINTED HOPES
I must also see Rome.
Act 19:21
St. Paul has become more of a power, his authority is recognised in so many of the Asian cities, that he determines to visit the great capital, and to preach his view of Christianity in the famous centre of the world. This Roman journey and work no doubt for years entered into St. Pauls prayers. And his prayer was granted. The long agony and wrestling with the Holy Spirit was successful. The Lord heard His servants wish. St. Paul found himself at Rome; but how? in what position? He saw Rome, but disappointed. His earnest prayer granted, his life-wishes realised, but all so altered with him.
I. Many an one of us win our hearts desire, and find it so different from what we hoped, dreamed of, longed for.
(a) The man may win his postthe coveted post; he mayprobably willfind it full of anxieties, perplexities, cares, even disappointment. He may win wealth, station, high consideration, all those things once he thought so desirable; and with these, perhaps, he will find the hour of health and strength gone, the power of enjoying and even of using the much-coveted possession. Rank, consideration, wealthgone, hopelessly gone. At Rome, the longed-for Rome, like St. Paul; but, like St. Paul, a captive, hemmed in, hampered, hindered, bearing about a dying body. Like St. Paul, he must forget himself; he must set to with the weary work, the restless anxieties, the weak and fading health, and do his best for his Master and his Brother. He must never lose heart, but bravely struggle on. He must, as did St. Paul, remember it is the Lords hand leading him. Perhaps he himself has been unwise in coveting the higher post, the more exalted rank, the ampler fortune; but now he has won these so-called golden gifts, and with the gifts the chains of increased painful care, of ceaseless worry and anxiety, perhaps of broken health, which makes all life, all living, a weary burden. He must take up his heavier cross bravely, and carry it to the end for his Masters sake uncomplainingly, as did St. Paul.
(b) Are there no women among our worshippers to-day who in past years have longed for another, a more stirring, a brighter life; have longed for a home, as it is called, of their own; for husband and children, for a so-called independent life; and finding these, have found many a trouble, many a care, many a sorrow? The Rome they longed for is very different from the Rome of their girl-dreams. Dear sisters, if you are disappointed, disillusionised, if robed in many sorrows, be brave. You wished these things, you know. Now do your duty lovingly, uncomplainingly, training up little souls for Christ; teaching them by the silent, golden example of your own self-denying life, how lovely a thing it is to be a Christian, that in coming days, when God has called you home, these may oftentimes call to mind their mothers sweet, calm life of trust, of love, of prayer! oftentimes call to mind how she told them of her Redeemer, who had helped her bear her sorrows, who had given her her glorious hope, and who, she said, was waiting for her!
II. How did St. Paul behave under his heavy sorrow?As a brave Christian should. He braced himself up to new and fresh work. Debarred from his old free toils in the worship by day and in the upper room by night, debarred from those missionary circuits which had done so much in old days, when Ephesus was his head-quarters, now comparatively alone and friendless, he did his best. He gathered new congregations as best he couldsoldiers, camp followers, court attendantsand spoke his Masters words to these. But it was a very different audience which listened to the prisoner St. Paul, to the chained and suspected plotter against the empire, to the congregations he dreamed of swaying when once he could get to queenly Rome. He wrote, too, the Ephesian Epistle, and the Colossian and Philippian letters, and the touching request to Philemon. Noble expositions of doctrine, but two of them coloured with a prison colouring, with a sad hue tinging every thought.
So passed two years, perhaps more, at Romehis dream-city. Yes; God had heard his prayer.
Dean Spence-Jones.
Illustration
We all, I think, long to see Rome. Do we not? On in front we see, like St. Paul, a dream-city, far different from the one in which our lot is cast. What do we want there? Is it gold, or leisure, or power, or pleasure? Do we, in our plans for the future, in our hopes for what will happen after long years, at all think of the Kingdom of God, of the advancement of His glory, of the being able better to help our sister and our brother in their need and trouble, in their sickness and sorrow? Or in our dream-city of the future do we only, or even chiefly, see one figureourselves? If our hopes and aims are coloured with a noble colouring drawn from heaven, if our building of the future is raised up story upon story, the corner-stone of which is Christ, then God will surely hear our prayer, and we shall too, like St. Paul, see Rome, the dream-city we so long for.
Fuente: Church Pulpit Commentary
1
Act 19:21. Purposed in the spirit means that it was Paul’s personal plans to accomplish the things stated. While he always intended doing and saying the things that were in harmony with the Holy Spirit, this was not an inspired purpose, for part of it was not carried out as he had purposed. He did actually see Rome, but not until he was taken there as a prisoner (chapter 28:16).
Fuente: Combined Bible Commentary
Act 19:21. After these things were ended. These things were ended probably refer to the completion of the work of laying the foundation-stories of churches in Ephesus and the neighbouring Asian cities; the public mission work, so to speak, of the Asian district for this time was complete-Some two years and three months had been spent by Paul and his companions in this work. The little society of missionaries was now broken up. Two of them, we find from the next verse, were despatched by Paul before him into Europe. He himself intended, with a diminished staff, to stay a little longer in the centre of his past scene of labours. His own prolonged stay seems to have been suggested by the events which have been related as just having taken place at Ephesus. A new opening, on the one hand, seems to have presented itself among the Heathen population, and there was also a grave necessity for consolidating and strengthening his work among many of the professing believers (see Act 19:18-19).
Paul purposed in the spirit. Too much emphasis must not be laid on this expression. It does not signify a direct intimation of the Spirit through a vision or by a voice. It was probably, however, owing to a secret impulse of the Spirit that he formed the purpose of this long and hazardous journey.
When he had passed through Macedonia and Achaia, to go to Jerusalem. In Macedonia and Achaia had been planted those well-loved churches of his, at Philippi, Thessalonica, Berea, and Corinth. He had a twofold object in purposing to visit these congregations. The first was to stir up their faith, and correct and set in order any disorders which might be disturbing their progress and development, such as we know were at that time distracting the peace of the Church of Corinth. The second was to bring to a close the collection for the poor saints at Jerusalem. Paul evidently hoped much from this generous coming forward on the part of the Gentile churches to the help of their distressed Jewish Christian brethren at Jerusalem. He felt that such an unsought-for gift would do much to move the stubborn hearts of the jealous and exclusive party among the Jewish Christians, who still grudged with a fierce jealousy any concession which admitted the Gentiles to a share in the kingdom of God. This was the reason of Pauls deep anxiety on this subject. It is interesting to note that this relief fund, which had been in the course of collection for some time, and which Paul gathered up on this journey, and then carried to Jerusalem, was the first of the many acts of love and charity since shown by strangers to strangers for the love of Christ. This example of Paul has been followed in many an instance in the long story of Christianity. Similar acts of apparently uncalled-for generosity, which loves to be independent of race and nationality, shine bright among the evil selfish deeds of our own time.
After I have been there, I must also see Rome. This had been evidently a long and cherished plan of Pauls. He alludes to it very distinctly in the Roman epistle, Act 1:13 : I would not have you ignorant, brethren, that oftentimes I purposed to come unto you (see, too, in the same epistle, Act 20:23-24; Act 20:28). He must have heard much of that little faithful congregation in Rome, gathered together, we have reason to think, in those very early days which immediately succeeded the Churchs first Pentecost, in the Suburra, the poor, remote quarter where the Jews of Rome mostly dwelt. Priscilla and Aquila, Pauls dearest friends, had been, before they came under the mighty influence of the Gentile apostle, members of that primitive Roman congregation, and from them he had heard, no doubt, many times of the burning faith and devotion of the poor despised brotherhood gathered under the shadow of the great palaces of imperial Rome.
Paul longed to visit them, and to endue them with some of his own ardent aspirations and high thoughts of work for the Master. The long – cherished desire of years was at length to be accomplished; and the journey, as he planned it, as far as regards the place visited, was carried out, and at length the apostle finds his ardent wish gratified, and sees Rome with his own eyes. When at Ephesus, after his successful work, he made his plans, Paul little thought how, through weariness and painfulness, he would at length reach the Rome of his dreams, but as a prisoner and in chains!
Fuente: A Popular Commentary on the New Testament
Observe here, 1. How angry the devil grows at the success of the gospel, mentioned in the foregoing verses: there we read how the whole college of diabolical conjurors were brought over, by the apostles’ preaching at Ephesus, to burn their books, and leave their wicked course of life.
Hereupon the devil bestirs him, and raises a persecution against the apostle. Those that will disturb Satan in the quiet and peaceable possession of his kingdom, shall be sure to meet with trouble and disquiet from him. Let not any of the saints of God in general, nor any of the faithful and zealous ministers of Christ in particular, expect any long continuance of their outward tranquility and peace in this world, where they are every day up in arms against Satan, and meditating the ruin of him and his kingdom; for which he will certainly seek revenge.
Observe, 1. The instruments which the devil employs to raise the storm of persecution against the apostle, namely, Demetrius the silversmith, and his craftsmen; they looking upon St. Paul as one that impaired their profit, and spoiled their trade of making silver shrines for Diana’s temple, by his crying down the worship of idols.
“But what were their silver shrines, made for Diana’s temple?”
Answer, The temple of Diana was at that time one of the seven famous structures of the world; and the silver shrines made by these silversmiths, were certain models or images of this temple, wherein their idol goddess Diana was set forth; which shrines or portable temples, all the people of Asia carried about with them, to stir up the more their own devotions towards this idol.
So that this shrine-making must needs be a very gainful trade, when all Asia was addicted to this superstition. No wonder then that Demetrius, upon the sight of the loss of his gain, made an horrible outcry, and set the city in an uproar: for carnal men, whose gain is in their god and their godliness, account themselves undone when their god Mammon is in danger. If you take away their gods, what have they more.
Learn hence, That gain-getting, and maintaining of men’s livelihood, are mighty temptations to carnal men, to use impious means for supporting superstition and idolatry.
Observe, 3. The arguments which Demetrius used to stir up the people against the apostle; and they are three,
1. The plea of profit, By this craft we get our gain: if this man’s doctrine obtain, our trade will quickly fall under disgrace, and die. This was the most cogent, the most pungent argument, that could be used; for, though an argument drawn from our own interest is not the most weighty, yet usually it is the most persuasive.
2. The pretence of piety: not only are we like to lose our livelihood, but our religion too; Our goddess Diana will be despised, her temple profaned, and her worshippers scorned. This easily heated the rabble’s blood, put the multitude into a ferment, and caused an hideous outcry for two hours together, Great is Diana of the Ephesians.
3. The plea of the antiquity and universality, and the common consent of all worshippers: Diana, whom all Asia, and the world worshippeth. As if Demetrius had said, “What! shall we suffer the temple of Diana to be set at naught by the preachments of this babbler Paul; a place so magnificent for structure, being some say one hundred, others two hundred and twenty years, a building; so renowned for the oracles of the gods, so magnified for the image that fell down from Jupiter, so honoured by the oblations of the Asiatic potentates, and crowded with the devotions of the Ephesians, and admired throughout the whole world?”
Lord! what danger was the life of the great apostle now in! how did this popular tumult threaten the present destruction of him and his companions, Gaius and Aristarchus! Now is supposed to be the time when the apostle says, That after the manner of men he had fought with beasts at Ephesus; and this is probably the deliverance which he gratefully commemorates in Who hath delivered us from so great a death, and doth deliver; in whom we trust that he will yet deliver us. 2Co 1:10
Fuente: Expository Notes with Practical Observations on the New Testament
Act 19:21-22. 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 , 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, Rom 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, 1Co 4:17-19. For the present, however, he himself stayed in Asia In the country about Ephesus, founding churches and instructing the new converts.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
21, 22. The conclusion of the preceding events brought Paul to a period of comparative quiet, in which he began to think of leaving Ephesus. (21) “When these things were accomplished, Paul purposed in spirit to pass through Macedonia and Achaia, and go to Jerusalem, saying, After I have been there, I must also see Rome. (22) So he sent into Macedonia two of those who were ministering to him, Timothy and Erastus; but he himself stayed in Asia for a season.”
It is supposed by some that, previous to this period, Paul had made a short visit to Corinth, and returned again to Ephesus. This supposition is based upon expressions in the Second Epistle to the Corinthians, which are understood to imply such a visit. I regard the evidence, however, as insufficient for a safe conclusion, and will, therefore, treat the narrative as though no such visit had taken place. The reader who is curious to investigate the question should refer to Mr. Howson on the affirmative, and Paley on the negative.
The First Epistle to the Corinthians was written from Ephesus, as we learn from the remark, (chapter 16:8-9 ,) “I will tarry in Ephesus until Pentecost; for a great and effectual door is opened to me, and there are many adversaries.” It was also during the present visit that it was written, for, during his first visit, he did not tarry at all. The exact date of the epistle is best fixed within the period covered by the words “he himself stayed in Asia for a season;” for it was then that “a great and effectual door” was first opened to him. Other evidences of the date concur with these, and are fully stated by Mr. Howson.
This is not really the first epistle Paul wrote to the Corinthians; for in it he speaks of another, which he had previously written, upon the subject of fornication. He says: “I wrote to you in an epistle not to keep company with fornicators.” This is all we know of the subject-matter of the epistle, which is lost; and perhaps it was for the reason that it treated of this subject alone, and in a less detailed method than does the epistle now called the first, that it was not preserved with the other two.
Subsequent to the date of the lost epistle, some members of the household of Chloe had brought him information of great disorders and corruption in the Church in Corinth. He learned that the congregation was distracted by party strife; that fornication, and even incest were still tolerated by them; that some of them were engaged in litigation before the civil courts; that his own apostolic authority was called in question; that their women, contrary to the prevailing rules of modesty, took part in the worship with unvailed faces; that some confusion and strife had arisen in reference to the spiritual gifts among them; that some among them were even denying the resurrection; and that the Lord’s supper was profaned by feasting and drunkenness. Besides all this, he had received a letter from them calling for information in reference to marriage and divorce, and the eating of meats offered to idols. To answer their questions, and to correct and rebuke these disorders, was the object of the epistle. The temper in which it is written appears calm and stern; yet it is not conceivable that Paul could hear of corruptions so gross in a Church which had cost him so much labor and anxiety, without intense pain. Though no such feeling was allowed to manifest itself in the epistle, he was constrained afterward, to confess it, and say to them, “Out of much affliction and anguish of heart, I wrote to you, with many tears.” It was, therefore, with a heart full of anguish in reference to some results of his past labors, but buoyed up by the opening of a wide and effectual door in his present field, that he sent Timothy and Erastus into Macedonia, but remained himself in Asia for a season.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
21. It is now spring-time A. D. 57. Paul has been absent from Europe three years, traveling throughout Asia looking after the work. It is really imperative that he return to Europe, where much heresy and disorder have crept in during his absence. And when these things were fulfilled Paul purposed in spirit, having traveled through Macedonian Achaia, to go on into Jerusalem, saying, That after I shall be there it behooveth me also to see Rome. Macedonia is Northern and Achaia Southern Greece. As Paul was the apostle of the Gentile world, and Rome the great capital and metropolis, his heart was set upon that far-off city, whither he longed to go and preach the glorious gospel.
Fuente: William Godbey’s Commentary on the New Testament
Act 19:21 f. Pauls Plan of Travel.The plan here stated (for in the spirit, in his spirit, or in spirit may suffice) is that intimated in 1Co 16:5, which he says in 2Co 11:5 f. that he changed, and which eventually he carried out as far as to Corinth (2Co 2:12). His desire to visit Rome was an old one; see Rom 1:13-16; Rom 15:24. In Ac. the shadow of this journey has already been felt (Act 18:21; Act 19:1, Cod. D). Timothys journey to Corinth is also spoken of; in 1Co 16:10 he is to return to Paul before the latter sets out. The name Erastus occurs in Rom 16:23 and 2Ti 4:20, but it may be doubted whether one, two, or three persons are spoken of in the three passages (see Headlam, art. Erastus in HDB).
Fuente: Peake’s Commentary on the Bible
Verse 21
It was during this residence at Ephesus that Paul probably wrote the First Epistle to the Corinthians, as is more fully shown in the introduction to that book.
Fuente: Abbott’s Illustrated New Testament
19:21 {6} After these things were ended, Paul purposed in the {k} spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome.
(6) Paul is never weary.
(k) By the motion of God’s Spirit: therefore we may not say that Paul ran rashly unto death, but as the Spirit of God led him.
Fuente: Geneva Bible Notes
D. The extension of the church to Rome 19:21-28:31
"The panel is introduced by the programmatic statement of Act 19:21-22 and concludes with the summary statement of Act 28:31. Three features immediately strike the reader in this sixth panel: (1) the disproportionate length of the panel, including one-third of the total material of Acts; (2) the prominence given the speeches of Paul in his defense; and (3) the dominance of the ’we’ sections in the narrative portions (cf. Act 20:5-15; Act 21:1-18; Act 27:1 to Act 28:16). It cannot be said that the length is related to the theological significance of the material presented. It seems rather to be related to the apologetic purpose of Luke, particularly in the five defenses, and to the eyewitness character of the narrative with its inevitable elaboration of details (cf. the Philippian anecdotes of Act 16:11-40). The events narrated here span the time from approximately 56 through 62." [Note: Longenecker, p. 499.]
"This ending of the Acts forms a striking parallel to the ending of the [third] Gospel. There the passion of the Lord with all its immediate preparation is related in great detail; so here the ’passion’ of Paul is on a scale altogether disproportionate to the rest of the book. The Acts however does not end in fact with S. Paul’s death, but with a condition of renewed life; similarly at the end of Part I the ’passion’ of S. Peter had ended with a deliverance. Thus in each case there is a parallel to the resurrection in the Gospel." [Note: Rackham, p. 358.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Paul’s plans 19:21-22
This pericope gives the reason for what follows in the remainder of Acts.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Paul evidently sensed that having laid a firm foundation in Asia Minor and the Aegean Sea region he needed to press on to Gentile areas yet unreached (cf. Rom 15:23). Though he had some short-range goals, he ultimately wanted to go to Rome (Rom 1:15; cf. Luk 4:43; Luk 9:22; Luk 9:51). In Rom 15:24 he wrote that he intended to go on from there to Spain, the westernmost frontier of the Roman Empire. Luke made no reference to Spain. It was evidently his purpose to end his record of the church’s expansion when the gospel reached the heart of the empire from which it then circulated everywhere.
"Although the phrase en to pneumati (’in the spirit’) could refer either to the human spirit or the Holy Spirit, there is reason to believe that the latter is at least included. It would be strange to attribute the journey to Jerusalem to a human decision while linking the trip to Rome to divine necessity, especially when Paul says he ’must [Gr. dei] also’ see Rome, implying some comparability between the two trips. Furthermore, in Act 20:22-23 Paul refers to the same decision and speaks of himself going to Jerusalem ’bound in the Spirit’ and of the Holy Spirit testifying in every city of coming suffering. More than a strong human resolve is indicated." [Note: Tannehill, 2:239.]
"By the combination of en to pneumati and dei, Luke appears to be making the point in this programmatic statement that the aftermath of the Gentile mission and its extension into Rome were likewise under the Spirit’s direction, just as the Gentile mission itself had been." [Note: Longenecker, p. 500.]
The rest of Acts shows how Paul attained his purpose of reaching Rome in spite of many obstacles all of which he overcame. [Note: Bruce, "Paul’s Apologetic . . .," p. 380.]
"The purpose of S. Paul, which coincided with the will of God, was achieved; but, as in other cases, the means by which he was brought to Rome were far different from what he had wished or arranged. Thus we have presented to us a typical instance of divine overruling of human plans, but to the achievement of one and the same end." [Note: Rackham, p. 359.]
". . . in Paul’s eyes Rome was designed to replace Jerusalem as the centre of the Christian mission (and to inherit his own apostolic responsibility). Luke’s perspective was different from Paul’s but from Luke’s perspective too, as Jerusalem Christianity was henceforth unable to fulfill God’s saving purpose in the world, it was for Roman Christianity to take up the task and carry it forward." [Note: Bruce, "The Church . . .," p. 661.]
Paul wanted to collect money for the poor Judean saints from the more prosperous Christians in the Aegean region and then deliver it to them in Jerusalem (cf. Act 24:17; 1Co 16:1-4). He realized that returning to Jerusalem would be dangerous for him (cf. Rom 15:30-32), but he determined to go nonetheless. Paul never let the possibility of danger to his person turn him away from doing God’s will.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. Ministry on the way to Jerusalem 19:21-21:16
At this point in his ministry Paul began to focus his attention on taking the gospel to Rome. Luke recorded the events that led up to his arrival there to show how Jesus Christ extended His church to the center of the Roman (Gentile) world.