Worthy.Bible » STRONG » Acts » Chapter 19 » Verse 23-34

Acts 19:23-34 King James Version with Strong's Concordance (STRONG)

23 And G1161 G2596 the same G1565 time G2540 there arose G1096 no G3756 small G3641 stir G5017 about G4012 that way. G3598

24 For G1063 a certain G5100 man named G3686 Demetrius, G1216 a silversmith, G695 which made G4160 silver G693 shrines G3485 for Diana, G735 brought G3930 no G3756 small G3641 gain G2039 unto the craftsmen; G5079

25 Whom G3739 he called together G4867 with the workmen G2040 of G4012 like occupation, G5108 and G2532 said, G2036 Sirs, G435 ye know G1987 that G3754 by G1537 this G5026 craft G2039 we have G2076 our G2257 wealth. G2142

26 Moreover G2532 ye see G2334 and G2532 hear, G191 that G3754 not G3756 alone G3440 at Ephesus, G2181 but G235 almost G4975 throughout all G3956 Asia, G773 this G3778 Paul G3972 hath persuaded G3982 and turned away G3179 much G2425 people, G3793 saying G3004 that G3754 they be G1526 no G3756 gods, G2316 which G3588 are made G1096 with G1223 hands: G5495

27 So G1161 that not G3756 only G3440 this G5124 our G2254 craft G3313 is in danger G2793 to be set G2064 at G1519 nought; G557 but G235 also G2532 that the temple G2411 of the great G3173 goddess G2299 Diana G735 should be despised, G1519 G3762 G3049 and G1161 G2532 her G846 magnificence G3168 should G3195 be destroyed, G2507 whom G3739 all G3650 Asia G773 and G2532 the world G3625 worshippeth. G4576

28 And G1161 when they heard G191 these sayings, they were G1096 full G4134 of wrath, G2372 and G2532 cried out, G2896 saying, G3004 Great G3173 is Diana G735 of the Ephesians. G2180

29 And G2532 the whole G3650 city G4172 was filled G4130 with confusion: G4799 and G5037 having caught G4884 Gaius G1050 and G2532 Aristarchus, G708 men of Macedonia, G3110 Paul's G3972 companions in travel, G4898 they rushed G3729 with one accord G3661 into G1519 the theatre. G2302

30 And G1161 when G1014 Paul G3972 would G1014 have entered G1525 in G1519 unto the people, G1218 the disciples G3101 suffered G1439 him G846 not. G3756

31 And G1161 G2532 certain G5100 of the chief of Asia, G775 which were G5607 his G846 friends, G5384 sent G3992 unto G4314 him, G846 desiring G3870 him that he would G1325 not G3361 adventure G1325 himself G1438 into G1519 the theatre. G2302

32 Some G243 therefore G3767 G3303 cried G2896 one thing, G5100 and some another: G243 for G1063 the assembly G1577 was G2258 confused; G4797 and G2532 the more part G4119 knew G1492 not G3756 wherefore G5101 G1752 they were come together. G4905

33 And G1161 they drew G4264 Alexander G223 out of G1537 the multitude, G3793 the Jews G2453 putting G4261 him G846 forward. G4261 G4261 And G1161 Alexander G223 beckoned G2678 with the hand, G5495 and would G2309 have made his defence G626 unto the people. G1218

34 But G1161 when they knew G1921 that G3754 he was G2076 a Jew, G2453 all G3956 G1096 with G1537 one G3391 voice G5456 about G5613 the space G1909 of two G1417 hours G5610 cried out, G2896 Great G3173 is Diana G735 of the Ephesians. G2180

Commentary on Acts 19 Commentary Critical and Explanatory on the Whole Bible


CHAPTER 19

Ac 19:1-41. Signal Success of Paul at Ephesus.

1-3. while Apollos was at Corinth—where his ministry was so powerful that a formidable party in the Church of that city gloried in his type of preaching in preference to Paul's (1Co 1:12; 3:4), no doubt from the marked infusion of Greek philosophic culture which distinguished it, and which the apostle studiously avoided (1Co 2:1-5).

Paul having passed through the upper coasts—"parts," the interior of Asia Minor, which, with reference to the seacoast, was elevated.

came to Ephesus—thus fulfilling his promise (Ac 18:21).

finding certain disciples—in the same stage of Christian knowledge as Apollos at first, newly arrived, probably, and having had no communication as yet with the church at Ephesus.

2. Have ye received the Holy Ghost since ye believed?—rather, "Received ye the Holy Ghost when ye believed?" implying, certainly, that the one did not of necessity carry the other along with it (see on Ac 8:14-17). Why this question was asked, we cannot tell; but it was probably in consequence of something that passed between them from which the apostle was led to suspect the imperfection of their light.

We have not so much as heard whether there be any Holy Ghost—This cannot be the meaning, since the personality and office of the Holy Ghost, in connection with Christ, formed an especial subject of the Baptist's teaching. Literally, the words are, "We did not even hear whether the Holy Ghost was (given)"; meaning, at the time of their baptism. That the word "given" is the right supplement, as in Joh 7:39, seems plain from the nature of the case.

4. Then said Paul, John … baptized with the baptism of repentance—water unto repentance.

saying unto the people, that they should believe on him which should come after him—that is, who should baptize with the Holy Ghost. The point of contrast is not between John and Christ personally, but between the water baptism of John unto repentance, and the promised baptism of the Spirit from the hands of his coming Master unto new life. As to all the facts, or at least the significancy, of this baptism, which made the whole life and work of Christ another thing from what it was conceived to be before it was vouchsafed, these simple disciples were unenlightened.

5-7. When they heard this—not the mere words reported in Ac 19:4, but the subject expounded according to the tenor of those words.

they were baptized—not however by Paul himself (1Co 1:14).

in the name of the Lord Jesus—into the whole fulness of the new economy, as now opened up to their believing minds.

6. And when Paul had laid his hands upon them … they spake with tongues, &c.—See on Ac 10:44,45.

8-10. he went into the synagogue and spake boldly for … three months, &c.—See on Ac 17:2, 3.

9. when divers—"some."

were hardened, &c.—implying that others, probably a large number, believed.

spake evil of that way before the multitude, he departed—from the synagogue, as at Corinth (Ac 18:7).

and separated the disciples—withdrawing to a separate place of meeting, for the sake both of the converts already made, and the unsophisticated multitude.

disputing—"discoursing" or "discussing."

daily in the school—or lecture hall.

of one Tyrannus—probably a converted teacher of rhetoric or philosophy.

10. this continued … two years—in addition to the former three months. See on Ac 20:31. But during some part of this period he must have paid a second unrecorded visit to Corinth, since the one next recorded (see on Ac 20:2, 3) is twice called his third visit (2Co 12:14; 13:1). See on 2Co 1:15, 16, which might seem inconsistent with this. The passage across was quite a short one (see on Ac 18:19)—Towards the close of this long stay at Ephesus, as we learn from 1Co 16:8, he wrote his First Epistle to the Corinthians; also (though on this opinions are divided) the Epistle to the Galatians. (See Introduction to First Corinthians, and Introduction to Galatians). And just as at Corinth his greatest success was after his withdrawal to a separate place of meeting (Ac 18:7-10), so at Ephesus.

so that all they which dwelt in—the Roman province of

Asia heard the word of the Lord Jesus, both Jews and Greeks—This is the "great door and effectual opened unto him" while resident at Ephesus (1Co 16:9), which induced him to make it his headquarters for so long a period. The unwearied and varied character of his labors here are best seen in his own subsequent address to the elders of Ephesus (Ac 20:17, &c.). And thus Ephesus became the "ecclesiastical center for the entire region, as indeed it remained for a very long period" [Baumgarten]. Churches arose at Colosse, Laodicea, and Hierapolis eastward, either through his own labors or those of his faithful helpers whom he sent out in different directions, Epaphras, Archippus, Philemon (Col 1:7; 4:12-17; Phm 23).

11, 12. God wrought special—no ordinary

miracles by the hands of Paul—implying that he had not been accustomed to work such.

12. So that from his body were brought unto the sick handkerchiefs or aprons, &c.—Compare Ac 5:15, 16, very different from the magical acts practiced at Ephesus. "God wrought these miracles" merely "by the hands of Paul"; and the very exorcists (Ac 19:13), observing that the name of Jesus was the secret of all his miracles, hoped, by aping him in this, to be equally successful; while the result of all in the "magnifying of the Lord Jesus" (Ac 19:17) showed that in working them the apostle took care to hold up Him whom he preached as the source of all the miracles which he wrought.

13. vagabond Jews—simply, "wandering Jews," who went from place to place practicing exorcism, or the art of conjuring evil spirits to depart out of the possessed. That such a power did exist, for some time at least, seems implied in Mt 12:27. But no doubt this would breed imposture; and the present case is very different from that referred to in Lu 9:49, 50.

We adjure you by Jesus whom Paul preacheth—a striking testimony to the power of Christ's name in Paul's mouth.

14-17. seven sons of … Sceva … chief of the priests—head, possibly, of one of the twenty-four courts.

15. the evil spirit answered, Jesus I know—"recognize."

and Paul I know—"know intimately," in contrast to them, whom he altogether disowns.

but who are ye?

16. And the man in whom the evil spirit was—Mark the clear line of demarcation here between "the evil spirit which answered and said" and "the man in whom the evil spirit was." The reality of such possessions could not be more clearly expressed.

leaped on them … so that they fled … naked and wounded—This was so appalling a testimony at once against those profane impostors and in favor of Paul and the Master whom he preached, that we wonder not that it spread to "all the Jews and Greeks at Ephesus, that fear fell on them," and that "the name of the Lord Jesus was magnified."

18-20. many that believed came and confessed … their deeds—the dupes of magicians, &c., acknowledging how shamefully they had been deluded, and how deeply they had allowed themselves to be implicated in such practices.

19. Many of them … which used curious arts—The word signifies things "overdone"; significantly applied to arts in which laborious but senseless incantations are practiced.

brought their books—containing the mystic formularies.

and burned them before all—The tense, here used graphically, expresses progress and continuance of the conflagration.

counted the price … and found it fifty thousand pieces of silver—about £2000 (presuming it to be the drachma, the current coin of the Levant, of about 10d. value). From their nature they would be costly, and books then bore a value above any standard we are familiar with. The scene must have been long remembered at Ephesus, as a strong proof of honest conviction on the part of the sorcerers and a striking triumph of Jesus Christ over the powers of darkness. The workers of evil were put to scorn, like Baal's priests on Carmel, and the word of God mightily grew and prevailed [Howson].

21, 22. After these things were ended—completed, implying something like a natural finish to his long period of labor at Ephesus.

Paul purposed … when he had passed through Macedonia and Achaia, to go to Jerusalem … After I have been there, I must also see Rome—Mark here the vastness of the apostle's missionary plans. They were all fulfilled, though he "saw Rome" only as a prisoner.

22. So he sent into Macedonia … Timotheus and Erastus—as his pioneers, in part to bring "them into remembrance of his ways which were in Christ" (1Co 4:17; 16:10), partly to convey his mind on various matters. After a brief stay he was to return (1Co 16:11). It is very unlikely that this Erastus was "the chamberlain of the city" of Corinth, of that name (Ro 16:23).

he himself stayed in—the province of

Asia for a season—that is, at Ephesus, its chief city. (Asia is mentioned in contrast with Macedonia in the previous clause).

23. the same time—of Paul's proposed departure.

about that—"the"

way—So the new religion seemed then to be designated (Ac 9:2; 22:4; 24:14).

24-26. silver shrines for—"of"

Diana—small models of the Ephesian temple and of the shrine or chapel of the goddess, or of the shrine and statue alone, which were purchased by visitors as memorials of what they had seen, and were carried about and deposited in houses as a charm. (The models of the chapel of our Lady of Loretto, and such like, which the Church of Rome systematically encourages, are such a palpable imitation of this heathen practice that it is no wonder it should be regarded by impartial judges as Christianity paganized).

gain to the craftsmen—the master-artificers.

25. Whom he called together with the workmen of like occupation—rather, "with the workmen (or fabricators) of such articles," meaning the artisans employed by the master-artificers, all who manufactured any kind of memorial of the temple and its worship for sale.

26. ye see and hear—The evidences of it were to be seen, and the report of it was in everybody's mouth.

that not alone at Ephesus, but almost throughout all Asia, this Paul hath … turned away much people—Noble testimony this to the extent of Paul's influence!

saying that they be no gods which are made with hands—The universal belief of the people was that they were gods, though the more intelligent regarded them only as habitations of Deity, and some, probably, as mere aids to devotion. It is exactly so in the Church of Rome.

27. So that not only this our craft is in danger … but, &c.—that is, "that indeed is a small matter; but there is something far worse." So the masters of the poor Pythoness put forward the religious revolution which Paul was attempting to effect at Philippi, as the sole cause of their zealous alarm, to cloak the self-interest which they felt to be touched by his success (Ac 16:19-21). In both cases religious zeal was the hypocritical pretext; self-interest, the real moving cause of the opposition made.

also the temple of the great goddess Diana … despised, and her magnificence … destroyed, whom all Asia and the world worshippeth—It was reckoned one of the wonders of the world. It was built about 550 B.C., of pure white marble, and though burned by a fanatic on the night of the birth of Alexander the Great, 356 B.C., was rebuilt with more splendor than before. It was four hundred twenty-five feet long by two hundred twenty broad, and the columns, one hundred twenty-seven in number, were sixty feet in height, each of them the gift of a king, and thirty-six of them enriched with ornament and color. It was constantly receiving new decorations and additional buildings, statues, and pictures by the most celebrated artists, and kindled unparalleled admiration, enthusiasm, and superstition. Its very site is now a matter of uncertainty. The little wooden image of Diana was as primitive and rude as its shrine was sumptuous; not like the Greek Diana, in the form of an imposing huntress, but quite Asiatic, in the form of a many-breasted female (emblematic of the manifold ministrations of Nature to man), terminating in a shapeless block. Like some other far-famed idols, it was believed to have fallen from heaven (Ac 19:35), and models of it were not only sold in immense numbers to private persons, but set up for worship in other cities [Howson]. What power must have attended the preaching of that one man by whom the death blow was felt to be given to their gigantic and witching superstition!

28, 29. Great is Diana of the Ephesians—the civic cry of a populace so proud of their temple that they refused to inscribe on it the name of Alexander the Great, though he offered them the whole spoil of his Eastern campaign if they would do it [Strabo in Howson].

29. having caught Gaius and Aristarchus—disappointed of Paul, as at Thessalonica (Ac 17:5, 6). They are mentioned in Ac 20:4; 27:2; Ro 16:23; 1Co 1:14; and probably 3Jo 1. If it was in the house of Aquila and Priscilla that he found an asylum (see 1Co 16:9), that would explain Ro 16:3, 4, where he says of them that "for his life they laid down their own necks" [Howson].

rushed … into the theatre—a vast pile, whose ruins are even now a wreck of immense grandeur [Sir C. Fellowes, Asia Minor, 1839].

30-34. when Paul would have entered in—with noble forgetfulness of self.

unto the people—the demos, that is, the people met in public assembly.

the disciples suffered him not—The tense used implies only that they were using their efforts to restrain him; which might have been unavailing but for what follows.

31. And certain of the chief of Asia—literally, "And certain also of the Asiarchs." These were wealthy and distinguished citizens of the principal towns of the Asian province, chosen annually, and ten of whom were selected by the proconsul to preside over the games celebrated in the month of May (the same month which Romanism dedicates to the Virgin). It was an office of the highest honor and greatly coveted. Certain of these, it seems, were favorably inclined to the Gospel, at least were Paul's "friends," and knowing the passions of a mob, excited during the festivals, "sent (a message) to him desiring him not to adventure himself into the theater."

33. they drew Alexander out of the multitude, the Jews putting him forward—rather, "some of the multitude urged forward Alexander, the Jews thrusting him forward." As the blame of such a tumult would naturally be thrown upon the Jews, who were regarded by the Romans as the authors of all religious disturbances, they seem to have put forward this man to clear them of all responsibility for the riot. (Bengel's conjecture, that this was Alexander the coppersmith, 2Ti 4:14, has little to support it).

beckoned with the hand—compare Ac 13:16; 21:40.

would have made his defence—"offered to speak in defense."

34. But when they knew he was a Jew, all with one voice, for the space of two hours, cried out, Great is Diana, &c.—The very appearance of a Jew had the opposite effect to that intended. To prevent him obtaining a hearing, they drowned his voice in one tumultuous shout in honor of their goddess, which rose to such frantic enthusiasm as took two hours to exhaust itself.

35-41. when the town-clerk—keeper of the public archives, and a magistrate of great authority.

had appeased—"calmed."

the people—"the multitude," which the very presence of such an officer would go far to do.

he said … what man … knoweth not that the city of the Ephesians is a worshipper of the great goddess Diana—literally, the neocoros or "warden." The word means "temple-sweeper"; then, "temple-guardian." Thirteen cities of Asia had an interest in the temple, but Ephesus was honored with the charge of it. (Various cities have claimed this title with reference to the Virgin or certain saints) [Webster and Wilkinson].

and of the image which fell down from Jupiter—"from the sky" or "from heaven." See on Ac 19:27. "With this we may compare various legends concerning images and pictures in the Romish Church, such as the traditional likenesses of Christ, which were said to be "not made with hands"" [Webster and Wilkinson].

36. Seeing that these things cannot be spoken against, &c.—Like a true legal man, he urges that such was notoriously the constitution and fixed character of the city, with which its very existence was all but bound up. Did they suppose that all this was going to be overturned by a set of itinerant orators? Ridiculous! What did they mean, then, by raising such a stir?

37. For ye have brought hither these men, which are neither robbers of churches—"temple-plunderers," or sacrilegious persons.

nor yet blasphemers of your goddess—This is a remarkable testimony, showing that the apostle had, in preaching against idolatry, studiously avoided (as at Athens) insulting the feelings of those whom he addressed—a lesson this to missionaries and ministers in general.

38. if Demetrius have a matter—of complaint.

against any man, the law is open—rather, "the court days are being held."

and there are deputies—literally "proconsuls" (see on Ac 13:7); that is, probably, the proconsul and his council, as a court of appeal.

39. if ye inquire—"have any question."

concerning other matters—of a public nature.

40. For we—the public authorities.

are in danger of being called in question—by our superiors.