Exegetical and Hermeneutical Commentary of Acts 19:31
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.
31. And certain of the chief of Asia, which were his friends ] The Greek is one word, literally “Asiarchs.” These were officers in the various cities of proconsular Asia, who were appointed to preside over the games and religious festivals. The Rev. Ver. is “ And certain also of the chief officers of Asia, being his friends.” In Ephesus, these officers would be men of some importance, for in addition to the other games over which they would preside, the whole month of May was sacred to Artemis, being called Artemision, and was given up to festivals in honour of the city’s idol. We read of an Asiarch at Smyrna in the narrative of the martyrdom of Polycarp (Euseb. H. E. iv. 15).
It would seem, from the fact that some of these prominent officials were friends to St Paul, that though presiding over the games and festivals for the satisfaction of the populace, they had no great care for Artemis or her worship.
sent unto him, desiring him that he would not adventure himself into the theatre ] The original says more than “desiring.” The Greek word is of frequent occurrence in the Gospels and is generally rendered “beseech,” which the Rev. Ver. has given here: sent unto him and besought him. The fuller rendering marks better the personal interest these officers had in the Apostle’s safety, and we gather from the narrative that they knew where he was, though the mob had not found him.
Fuente: The Cambridge Bible for Schools and Colleges
Certain of the chief of Asia – ton Asiarchon. Of the Asiarchs. These were persons who presided over sacred things and over the public games. It was their business to see that the proper services of religion were observed, and that proper honor was rendered to the Roman emperor in the public festivals, at the games, etc. They were annually elected, and their election was confirmed at Rome before it was valid They held a common council at the principal city within their province, as at Ephesus, Smyrna, Sardis, etc., to consult and deliberate about the interests committed to their charge in their various provinces (Kuinoel and Schleusner). Probably they were assembled on such an occasion now; and during their remaining there they had heard Paul preach, and were friendly to his views and doctrines.
Which were his friends – It does not appear from ibis that they were Christian converts; but they probably had feelings of respect toward him, and were disposed to defend him and his cause. Perhaps, also, there might have existed a personal acquaintance and attachment.
Would not adventure – Would not risk his life in the tumult, and under the excited feelings of the multitude.
Fuente: Albert Barnes’ Notes on the Bible
Verse 31. Certain of the chief of Asia] ; Some of the Asiarchs. The Asiarchs were those to whom the care and regulation of the public games were intrusted: they were a sort of high priests, and were always persons of considerable riches and influence. These could not have been Christians; but they were what the sacred text states them to have been, , his friends; and foreseeing that Paul would be exposed to great danger if he went into the theatre, amidst such a tumultuous assembly, they sent a message to him, entreating him not to go into danger so apparent. Query: Did he not go, and fight with these wild beasts at Ephesus? 1Co 15:32.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Certain of the chief of Asia; such as had the oversight of the plays and shows in honour of their idol gods, and were usually their priests; and were of four countries; from whence they had their names of Asiarchs, Bithynarchs, Syriarchs, and Cappadociarchs. Whosoever these were, the providence of God is to be adored, who could out of his greatest enemies raise up deliverers for his servants.
Fuente: English Annotations on the Holy Bible by Matthew Poole
31. And certain of the chief ofAsialiterally, “And certain also of the Asiarchs.”These were wealthy and distinguished citizens of the principal townsof the Asian province, chosen annually, and ten of whom were selectedby the proconsul to preside over the games celebrated in the month ofMay (the same month which Romanism dedicates to the Virgin).It was an office of the highest honor and greatly coveted. Certain ofthese, it seems, were favorably inclined to the Gospel, at least werePaul’s “friends,” and knowing the passions of a mob,excited during the festivals, “sent (a message) to him desiringhim not to adventure himself into the theater.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And certain of the chief of Asia,…. Or the Asiarchs; these were not princes of Asia, rulers or governors of provinces, or cities, or civil magistrates; but priests who presided over the games and diversions at the theatre, and had the management and command of things there. Such an one was Philip the Asiarch, the church of Smyrna makes mention of in their account of the sufferings and martyrdom of Polycarp z, whom the people entreated that he would send out the lion to Polycarp; that is, out of the theatre which he had the command of; but he replied he could not do it, because he had finished the theatrical exercises: from whence it appears that he was the governor of the theatre, and had his title of Asiarch from thence, as these men had, wherefore this word should not be rendered, the “princes of Asia”, as by the Vulgate Latin; nor the “chief of Asia”, as by the Syriac and Arabic versions, and by ours, but rather the “Asian priests”. The Ethiopic version not knowing who should be meant by them, only reads, “and some of Asia”.
Which were his friends; they had a good opinion of the apostle, and a good liking of his doctrines, and wished well to his person, and were concerned for his safety; though they might not have been really converted, and truly disciples, as those in the preceding verse; for otherwise one would think they would have relinquished their office and place. These
sent unto him, messengers or letters,
desiring him that he would not adventure himself into the theatre; they observed to him the danger he would expose himself to, and entreated he would show a greater regard to his life than to risk it in such a manner, a life might be so useful to many; and though they were the governors at the theatre, yet such was the rage and fury of the mob, that it was not in their power to restrain them from doing mischief, till such time as they were appeased.
z Apud Euseb. Eccl, Hist. l. 4. c. 15.
Fuente: John Gill’s Exposition of the Entire Bible
Certain also of the chief officers of Asia ( ). These “Asiarchs” were ten officers elected by cities in the province who celebrated at their own cost public games and festivals (Page). Each province had such a group of men chosen, as we now know from inscriptions, to supervise the funds connected with the worship of the emperor, to preside at games and festivals even when the temple services were to gods like Artemis. Only rich men could act, but the position was eagerly sought.
Being his friends ( ). Evidently the Asiarchs had a high opinion of Paul and were unwilling for him to expose his life to a wild mob during the festival of Artemis. They were at least tolerant toward Paul and his preaching. “It was an Asiarch who at Smyrna resisted the cry of the populace to throw Polycarp to the lions” (Furneaux).
Besought him ( ). Imperfect active, showing that the messengers sent had to insist over Paul’s protest. “Not to adventure himself ” ( ). It was a hazard, a rash adventure “to give himself” (second aorist active infinitive of ). Just this sense of “adventure” with the idiom occurs only here in the N.T., though in Polybius V., 14, 9. But the phrase itself Paul uses of Jesus who gave himself for our sins (Gal 1:4; 1Tim 2:6; Titus 2:14). It is not the first time that friends had rescued Paul from peril (Acts 9:25; Acts 9:30; Acts 17:10; Acts 17:14). The theatre was no place for Paul. It meant certain death.
Fuente: Robertson’s Word Pictures in the New Testament
Of the chief officers of Asia [ ] . The Asiarchs. These were persons chosen from the province of Asia, on account of their influence and wealth, to preside at the public games and to defray their expenses.
Fuente: Vincent’s Word Studies in the New Testament
1) “And certain of the chief of Asia,” (tines de kai ton Asiarchon) “Then certain ones of the Asian chiefs,” rulers or leaders, not only of the municipality of Ephesus, but also from other provinces of Asia, perhaps religious chiefs recognized by the Roman Empire, men who had come for a festival in Ephesus, at which time Demetrius seized upon the opportunity to incite the mob riot against Paul and his helpers.
2) “Which were his friends,” (ontes auto philoi) “Those who were sincere friends to him,” whose influence, good will, and respect he had won during his three years of diligent labors in Asia, Act 20:18; Act 20:31. This indicates that Paul had earned the friendship of leading men in Asia
Minor, that their attitudes as imperial leaders was friendly, not merely one of toleration.
3) “Sent unto him desiring him,” (pempsates pros auton parekalou) “Sending to him besought or appealed to him,” caring for him, showing protective brotherly love for him, as friends born for adversity, Pro 17:17; Joh 13:34-35. Paul’s straight preaching had won him the friendship of unbelievers of Mammon, who befriended him here, 1Ti 6:1; 1Ti 6:7-19.
4) “That he would not adventure himself into the theatre “ (me dounai heauton eis to theatron) “Not to give himself over to, or expose himself bodily in the theatre,” before, as a possible victim of the incited, riotous, murderous, theatre mob, who meandered like vicious beasts desiring to tear the flesh of some prey. He (Paul), had made to himself friends of Mammon who were humane enough to come to his aid at a time of peril, or crisis of life and death, even as our Lord admonished, Luk 16:16.
Fuente: Garner-Howes Baptist Commentary
(31) And certain of the chiefs of Asia, which were his friends.Better, Asiarchs. The title was an official one, applied to the presidents of the games, who were selected from the chief cities of the province. The office was an annual one. They were ten in number, and the proconsul nominated one of them as president. Their duties led them now to one city, now to another, according as games or festivals were held, now at Ephesus, now at Colophon, or Smyrna. As connected both with the theatre and with the worship of Artemis, they were probably officially informed of the occasion of the tumult. If, as seems probable from 1Co. 5:6-8, that Epistle was written at, or about, the time of the Passover, we may place the tumult at some period in the spring, when the people were keeping or expecting the great festival in honour of Artemis, in the month, named after the goddess, Artemision, spreading over parts of April and May (Boeckh. Corp. Inscript. Grc. 2954), and were therefore more than usually open to excited appeals like that of Demetrius. This would also account for the presence of the Asiarchs at Ephesus.
There is something significant in the fact that the Asiarchs were St. Pauls friends. The manliness, tact, and courtesy which tempered his zeal and boldness, seem always to have gained for him the respect of men in authority: Sergius Paulus (Act. 13:7), Gallio (Act. 18:14-17), Festus and Agrippa (Act. 25:9; Act. 26:28; Act. 26:32), the centurion Julius (Act. 27:3; Act. 27:43). The Asiarchs, too, from different motives, took the same course as the disciples. They knew that his appearance would only excite the passions of the crowd, be perilous to himself, and increase the disturbance in the city.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
31. Chief of Asia Asiarchs. So the rulers of different provinces were called Syriarchs, Cypriarchs, etc. These were wealthy and honourable citizens who were elected to preside over the sacred rites and to institute public games, which, however, they were to do at their own expense. The president or the college of Asiarchs was styled High Priest, precisely the same title in the Greek as belonged to the supreme Jewish pontiff. The citizen who had once been Asiarch, permanently retained the honorary title, so that these noble friends of Paul may have been only men of Asiarch dignity. It is altogether probable, officials of Artemis as they were, that, like the more elevated minds of the age, they secretly disbelieved the divinity of the goddess; and if they were not Christians, coincided more with Paul’s monotheism than with the superstition of the populace.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And certain also of the Asiarchs, being his friends, sent to him and besought him not to venture himself into the theatre.’
This thought also occurred to certain of the Asiarchs who were friends of Paul’s. They had no doubt been called to the theatre as a result of the uproar, and hurrying there recognised the full truth about the situation. So knowing Paul they sent him a message advising him to keep well away from the theatre and not to venture there.
The Asiarchs were men of great power and influence who controlled the league of cities of the province of Asia. They were chosen annually from the wealthiest and most aristocratic citizens, and probably kept the title when they retired. From their ranks were drawn the honorary high priests of the provincial cult of Roma and the Emperor, established by the league which had its headquarters at Pergamum. Among other things they were responsible for the organisation and running of the Games, much common provincial business and the cult of Roma and the Emperor, of which there were at this time at least two temples in Ephesus. Paul had clearly won the esteem of some of them and Luke mentions them because it would demonstrate to any sceptical reader that the most important and loyal men in the province were on Paul’s side. Thus it drew attention to the fact that what he was doing was clearly legal and acceptable to the authorities.
Fuente: Commentary Series on the Bible by Peter Pett
Act 19:31. And certain of the chief of Asia, It has been conjectured by many from this and the following passage, that the people at Ephesus were then celebrating the public games in honour of Diana: and as it is not likely that in such a tumultuous hour several of the chief of Asia, as they are here termed, should have sent to him at once with such a message, unless they had been in the theatre together, this opinion seems exceedingly probable; though it is certain that the theatres were places in which the Greeks often met for the dispatch of public business, when there were no shows exhibited. Some would render the original word used here, ‘, Asiarchs, or primates of Asia, which appears to be a very just translation: and as they were persons of great dignity, and some of them priests too, this civil message from them was at once a proof of their candour, and of the moderation wherewith St. Paul had behaved, which made them thus kindly solicitous for his safety. Dr. Benson thinks they recollected the danger to which St. Paul had been exposed in a combat with wild beasts in this very theatre; to which some have supposed that the apostle refers, 1Co 15:32.
Fuente: Commentary on the Holy Bible by Thomas Coke
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.
Ver. 31. Certain of the chief of Asia ] Not rulers, but priests, saith Beza, whose office was to set forth stage players in honour of the gods. These, though bad enough, had some good affection to the Christian religion, and cautioned Paul not to come into the theatre. Christ finds some friends among the worst of men.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
31. ] The Asiarch were officers elected by the cities of the province of Asia to preside over their games and religious festivals. Of these it would be natural that the one who for the time presided would bear the title of : cf. Eus [100] H. E. iv. 15: but no more is known of such presidency. Wetst. quotes several inscriptions and coins in which the name occurs, and cites many analogous names of like officers elsewhere: Ciliciarcha, Syriarcha, Phniciarcha, Helladarcha, &c. The Asiarch Philip at Smyrna is mentioned by Eusebius (H. E. iv. 15) as presiding in the amphitheatre at the martyrdom of Polycarp. These Ephesian games in honour of Artemis took place in May, which whole month (another singular coincidence with the practices of idolatrous Christendom) was sacred to, and named Artemisian after, the goddess. In Boeckh, Inscr. 2954, we have the decree , (scil. ) . C. and H. ii. 95.
[100] Eusebius, Bp. of Csarea, 315 320
] Kypke remarks: ‘latet in phrasi, quod periculum Paulo in theatro immineat.’ E. V. adventure himself ; an excellent translation.
Fuente: Henry Alford’s Greek Testament
Act 19:31 . : “the chief officers of Asia,” R.V., cf. , , , etc.; Mommsen, Rm. Gesch. , v., 318 (Knabenbauer), officers, i.e. , of the province of Asia, and so provincial, not merely municipal officers. Each province united in an association for the worship of Rome and the Empire, hence , of which the Asiarchs would probably be the high priests. But in addition to their religious office the Asiarchs were called upon to provide games, partly if not solely at their own expense, and to preside over them. These festivals were called , , . . . It is doubtful whether the office was annual, or whether it was held for four years; but as an Asiarch still retained his title after his term of office had expired, there may evidently have been in Ephesus several Asiarchs, although only one was actually performing his duties ( cf. the title amongst the Jews, Act 4:6 ; Act 4:23 ). If there were a sort of Council of Asiarchs, this Council may well have assembled when the were being held, and this might have been the case at Ephesus in the narrative before us; such a festival would have brought together a vast crowd of pilgrims and worshippers actuated with zeal for the goddess, and ready to side with Demetrius and his followers. The title was one of great dignity and repute, as is evident from inscriptions which commemorate in various cities the names of those who had held the office. Whether the Asiarchs were in any sense high priests has been disputed, but see Polycarp, Mart., cf. Act 12:2 ; Act 12:21 ; on the whole subject “Asiarch” (Ramsay), Hastings’ B.D. and B.D. 2 ; St. Ignatius and St. Polycarp , ii., p. 987, Lightfoot; Renan, Saint Paul , p. 353; Wendt, p. 318; O. Holtzmann, Neutest. Zeitgeschichte , p. 102. : not only does the notice show that St. Paul had gained at least the toleration of some of the leading men of the province, but that the attitude of the imperial authorities was not unfriendly. We cannot of course suppose with Zimmermann that the Asiarchs were friendly because the Apostle had been less opposed to the imperial cultus than to that of Diana, and that so far the Asiarchs stood with him on common ground. See Ramsay, Church in the Roman Empire , on the probable attitude of the priests, and cf. chap. 14 : only here in N.T., cf. Polyb., v., 14, 9, the expression involves the thought of danger, so in A. and R.V.
Fuente: The Expositors Greek Testament by Robertson
chief of Asia = Asiarchs. Greek. Asiarches. These were persons chosen for their wealth and position to preside over the public festivals and games, and defray the expenses. About this time a decree was passed that the month Artemisius, named after the goddess, should be wholly devoted to festivals in her honour. This decree is extant, and opens with words that sound like an echo of Act 19:35.
sent. Greek. pempo. App-174.
desiring = exhorting. Greek. parakaleo. App-134.
adventure. Literally give. Figure of speech Idioma. App-6.
Fuente: Companion Bible Notes, Appendices and Graphics
31. ] The Asiarch were officers elected by the cities of the province of Asia to preside over their games and religious festivals. Of these it would be natural that the one who for the time presided would bear the title of : cf. Eus[100] H. E. iv. 15: but no more is known of such presidency. Wetst. quotes several inscriptions and coins in which the name occurs, and cites many analogous names of like officers elsewhere: Ciliciarcha, Syriarcha, Phniciarcha, Helladarcha, &c. The Asiarch Philip at Smyrna is mentioned by Eusebius (H. E. iv. 15) as presiding in the amphitheatre at the martyrdom of Polycarp. These Ephesian games in honour of Artemis took place in May, which whole month (another singular coincidence with the practices of idolatrous Christendom) was sacred to, and named Artemisian after, the goddess. In Boeckh, Inscr. 2954, we have the decree , (scil. ) . C. and H. ii. 95.
[100] Eusebius, Bp. of Csarea, 315-320
] Kypke remarks: latet in phrasi, quod periculum Paulo in theatro immineat. E. V. adventure himself; an excellent translation.
Fuente: The Greek Testament
Act 19:31. , of the rulers of Asia) those who administered the affairs of state, and were at that time over the sacred rites of Diana.
Fuente: Gnomon of the New Testament
57. THE UPROAR AT EPHESUS – A LESSON IN DIVINE PROVIDENCE
Act 19:31-41
The uproar of the multitudes against the saints of God at Ephesus was no accident. It was not the result of men being beyond God’s control. Rather, it was one event among many by which the Lord our God sovereignly accomplished and is accomplishing his purpose of grace. The uproar came to pass because wicked men, with wicked hearts, for wicked purposes set themselves in opposition to the preaching of the gospel of God’s free and sovereign grace in Christ. But God overruled their wickedness for the accomplishment of his good designs. Here are four basic, foundation truths of Holy Scripture by which believing hearts are sustained with peace in the midst of earthly troubles.
1. THE LORD OUR GOD IS TOTALLY SOVEREIGN. He has the right and the power to do what he will with all things; and he always exercises his right of sovereignty (Job 42:2; Isa 14:24; Isa 14:27; Isa 46:9-11; Isa 55:11; Psa 115:3; Psa 135:6; Jer 32:17; Dan 4:35-37; Mat 20:15; Rom 9:11-23; Eph 1:11; Eph 1:22). In creation, in providence, and in grace, the Lord our God always has his way.
2. OUR GREAT, SOVEREIGN GOD HAS A PLAN, A PURPOSE OF GRACE AND PREDESTINATION, BY WHICH HE CONSTANTLY RULES ALL THINGS. His plan is eternal (2Ti 1:9; 2Th 2:13; Mat 25:34). It is unalterable (Num 23:19; Mal 3:6; Jas 1:17). And God’s eternal purpose is all inclusive. Nothing happens in time except that which God purposed in eternity (Gen 50:20; Isa 45:7, Pro 16:1-4; Pro 16:9; Pro 16:33; Pro 21:1; Amo 3:6).
3. GOD ALMIGHTY SOVEREIGNLY RULES ALL THINGS IN HEAVEN, EARTH, AND HELL TO ACCOMPLISH HIS ETERNAL PLAN AND PURPOSE OF PREDESTINATION (Rom 8:28-30; Rom 11:36; Eph 1:11). God is not a mere spectator standing on the sidelines, rooting and cheering for the accomplishment of his goals. He is everywhere, sustaining all things, ruling all things, and bringing all things to their predestined end. The tiny sparrow appears to us as an insignificant thing. Its flight looks giddy, and haphazard. But the sparrow does not light upon any branch or fall to the ground without God’s direction. “God’s all wise providence hath before appointed what bough the sparrow shall perch upon, what grains it shall pick up, where it shall lodge and where it shall build, on what it shall live, and where it shall die” (Augustus Toplady). God’s providence rules everywhere and everything absolutely: the physical world (Isa 40:12; Nah 1:3), the animal world (Dan 6:22; Mat 10:29), the nations of the world (Psa 33:9-11; Isa 40:15; Dan 2:21; Dan 4:17), all the people of the world (Pro 16:9; Pro 21:1; Act 18:9; Exo 12:36; 2Sa 16:10-11; Psa 76:10; Exo 14:17; Act 4:27-28), and even satan and the demons of hell (Job 1:6-12; Job 2:1-6). Everything in the Universe is under the rule of God, EVERYTHING!
4. GOD RULES EVERYTHING IN PROVIDENCE TO ACCOMPLISH THE SALVATION OF HIS ELECT AND THE GLORY OF HIS OWN GREAT NAME (Rom 8:28; Rom 11:36). Nothing in creation is left to chance, luck, fate, or the will of man. Everything is directed by God so that in the end all his people shall be with Christ and like Christ (Rom 8:29-30), and everything that has been shall praise him (Rev 5:13). It was no accident that brought Rebecca to the well to meet Abraham’s servant. It was not a streak of luck that brought Joseph to Egypt “to save much people alive.” It was not by chance that Pharaoh’s daughter found Moses in the ark and preserved him alive. It was not blind fate that directed the millstone which crushed Abimelech’s head. Every event in history is directed by the hand of God. He even gives the lightening charge to strike its mark (Job 28:26; Job 37:3; Job 38:25; Job 38:35). Study the events recorded in Act 19:21-41 seeking to see how that the hand of God sovereignly ruled, even in the uproar at Ephesus; and understand that the unseen hand of Divine providence rules all things today for the good of God’s elect and the glory of his name. Here God the Holy Spirit teaches us four things.
First, ALL WHO ARE BORN OF GOD ARE LED BY THE SPIRIT OF GOD (Act 19:21-22). As it was the Spirit of God who led Simeon to the temple to see Christ (Luk 2:27), so it was the Spirit of God who led Paul from place to place preaching the gospel of Christ (Act 20:22), so it is to this day. The steps of God’s people are ordered by the Holy Spirit (Psa 37:23; Rom 8:14). NOTE: Timothy and Erastus ministered to Paul and ministered to God’s saints under Paul’s direction (Act 19:22). They subjected themselves to the Lord’s Apostle, being themselves filled with the Spirit (Eph 4:18; Eph 4:21; Heb 13:7; Heb 13:17). Those who are led of the Spirit submit themselves to those whom God has placed in authority over them.
Second, THE GOSPEL OF CHRIST ALWAYS STIRS UP THE WRATH OF MEN (Act 19:23-28). Men are never indifferent to the message or the messengers of God’s free grace. Anytime the gospel of Christ is preached in the power of the Holy Spirit, those who hear it will either bow to the claims of Christ or rise up in opposition against his ambassador (Mat 10:22; Mat 10:34). “There arose no small stir about THAT WAY.” The gospel of Christ is distinct from the religions of men. The way of grace, the way of Christ, is not one way among many, but the way, “that way” that is altogether different from the ways of men. All the religions of men make the way to God and salvation dependent in some way upon man. But the ways of freewill, works religion is the way of death (Pro 14:12; Pro 16:25). The gospel of Christ makes the way to God and salvation to be Christ alone (Joh 10:9; Joh 14:6). Notice two things:
1. The business of religion has always been, as it is today, a popular, profitable business (Act 19:24-25). These men made and sold religious trinkets, icons, images, etc. just as many today sell crosses, images, religious pictures, etc.
2. The gods which men make and cherish are puny, helpless things, worthy of contempt rather than praise (Act 19:26-28; Isa 46:5-7; 1Ki 18:27-29).
Third, TRIALS AND PERSECUTIONS ARE FOR THE GOOD OF GOD’S PEOPLE (Act 19:29-34). Yes, even the wrath of wicked men is used by God for the good of his elect (Psa 76:10). By means of this uproar and persecution, God’s church was refined. The chaff was separated from the wheat. In the midst of the trial, Gaius and Aristarchus stood firm. Alexander the Coppersmith withered before the fire (1Ti 1:19-20; 2Ti 4:15-16). Yet, God stopped his mouth (Act 19:33-34).
Fourth, THE LORD KNOWS HOW TO DELIVER HIS PEOPLE OUT OF THEIR TROUBLES (Act 19:35-41; Psa 18:1-7; Psa 18:43-50). The Lord God used the priests of the temple of Diana (Act 19:31) and a frightened town clerk to preserve his people from a raging mob. “Thus God, one way or other, sometimes by friends, and sometimes by foes, kept his church and people from being ruined; and his hand is not shortened now” (Matthew Poole). If God will give us grace to understand that all things are under his absolute control and to trust his wisdom, love, and grace toward us in Christ, we will worship and trust him at all times and give thanks to him at all times, in all things, and for all things (1Th 5:16-18).
Fuente: Discovering Christ In Selected Books of the Bible
the chief: Act 19:10, Act 16:6, Pro 16:7
desiring: Act 21:12
Reciprocal: Act 2:9 – Asia 1Co 4:9 – spectacle 2Ti 1:15 – that
Fuente: The Treasury of Scripture Knowledge
1
Act 19:31. Sent unto him denotes that a general state of confusion existed, so that special means had to be used to communicate with Paul.
Fuente: Combined Bible Commentary
Act 19:31. And certain of the chief of Asia. Literally, Asiarchs. These officials were ten in number, chosen annually to superintend and preside over the games and festivals held in honour of the emperor and the gods. They were selected from the cities of Proconsular Asia, generally, according to Strabo, from Tralles, as the citizens of that place were reckoned among the most wealthy in Asia. Upon these men fell the expense of providing these costly gamesthe hiring gladiators, the importing of wild beasts, and many other smaller expenses. The games of Ephesus were termed the Artemision, and were held in the month of May in honour of Diana (Artemis) of the Ephesians. It is generally supposed that one of these ten was selected as president, but that the total expenses incurred were shared among the ten. We read, not many years after this uproar in the Ephesian theatre, of another Asiarch, Philip, being asked at Smyrna to let loose a lion on Polycarp, and declining to do so.
Which were his friends. It has been often observed in the course of St. Pauls anxious, toilsome life, how singularly courteous, even friendly to him were so many of those in high official position with whom he was brought into contact; for instance, the great Roman officials in Cyprus and in Achaia, Sergius Paulus and Gallio, Felix and Festus in Csarea, these chiefs of Asia; the centurion who had charge of Paul in the voyage of the 27th chapter. It is, however, probable that among these Asiarchs were some secret members of the brotherhood of Christ, and that these influenced their colleagues. Pauls influence, we know, must have been very great, and his Masters religion had already struck deep root in Ephesus and the neighbouring Asian cities; Christian converts were by no means confined to the lower stratum of society.
Fuente: A Popular Commentary on the New Testament
See notes on verse 30
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 31
The chief of Asia; certain magistrates.
Fuente: Abbott’s Illustrated New Testament
19:31 {8} 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.
(8) There ought to be in all Christians, and especially in the ministers, an invincible steadfastness which may not by any storms or assaults be overcome, which nonetheless must modestly allow itself to be governed by wisdom.
Fuente: Geneva Bible Notes
The Asiarchs were educated citizens who were the political leaders of the cities of this Roman province.
They were "men of substance and influence in the cities of the province of Asia who were or had been presidents of the provincial council, which dealt principally with organizing the games and with ceremonial matters connected with Emperor-worship. During his term of office, the Asiarch was styled ’high-priest’ of the imperial cult." [Note: Neil, p. 208. See Longenecker, pp. 503-4; and Lily Ross Taylor, "The Asiarchs," in Foakes-Jackson and Lake, 5:252-62, for fuller descriptions of them.]
Some of these men were friends of Paul. This shows again that the attitude of many leaders was friendly to Christianity at this time. Their attitude doubtless reflected what was appropriate in the empire. The Asiarchs too wanted to prevent Paul from being injured.
"A sect whose leader had Asiarchs for friends cannot be dangerous to the state." [Note: Haenchen, p. 578.]
Notice that Paul had made friends with leading men of the city; he did not keep a low profile as he evangelized.