Acts 19
DODDActs 19:1-20
Paul in his circuit coming to Ephesus, instructs some of John’s disciples whom he found there, performs extraordinary miracles, and preaches the word with great success. Acts XIX. 1—20.
ACTS XIX. 1. AND it came to pass, that while Apollos was at Corinth, Paul having NOW it came to pass, that while the eloquent Apollos, of whom we have just been speaking, was at Corinth, and was entertaining them there with the charms of his oratory as well as the strength of his reasoning, Paul having
Paul comes to Ephesus, where some of John’s disciples
passed (as was observed before, chap. xviii. 23,) through Galatia and Phrygia, and visited the upper parts of the Lesser Asia, came to the celebrated city of Ephesus, according to his promise, (chap. xviii. 19-21,) with a purpose of making some stay in it; and finding [there] some disciples, in whom he did not observe any of those extraordinary gifts which he had discovered in, or communicated to, so many others. He said unto them, Have ye as yet on your believing received the Holy Spirit? and have the gifts that are bestowed by the effusion of the Spirit been imparted to you? And they strangely replied to him, Nay, we have not so much as heard of any such peculiar privilege under the present dispensation, and are so far from having been partakers of it, that we know not whether any have been favoured with this extraordinary effusion, or whether there be any Holy Spirit given now or no. And Paul was so surprised at this, that he said to them, Into what then were you baptized, if you have never heard of what is so well known with relation to the Holy Spirit? for Christians are appointed at their first admission into the church to be baptized in his name, as well as in that of the Father and of the Son; and the great promise of the gospel gives them an assurance of the effusion of the Spirit. But they said, We were only baptized into John’s baptism, having been in Judea about the time of his ministry; and so we were taught to look for a Messiah quickly to be revealed, and hearing what was testified of Jesus with proper cre-
Finding there some disciples, &c.] Beza has a singular opinion concerning these persons. He thinks, they were almost the whole body of Christians at Ephesus, and that, as Paul found they had none among them who appeared to have received the extraordinary gifts of the Spirit, (of which gifts indeed they had never so much as heard,) he imparted them to twelve of the number, perhaps intending them for stations of some peculiar eminence in the church. But this account of the matter must, I think, appear very improbable, when it is considered, that Aquila and Priscilla, who came from the Corinthian church, so eminent for its spiritual gifts, had made some abode at Ephesus, and
that Apollos, after he had profited by their instructions, would probably preach in the synagogue there, before he left the place (chap. xviii. 19, 25, 26,) which if he did it can never be imagined he would be silent on this head. I conclude therefore, these twelve men were pious Jews, who, having waited for the kingdom of God, and being many years before baptized by John, or some of his disciples, had, on receiving something of the evidence of Christianity believed in Jesus, but, perhaps coming out of some remote country, had not enjoyed an opportunity before, of being instructed in any thing relating to the Holy Spirit more than might be learned from the Old Testament.
being instructed by him, are baptized, and receive the Spirit. 281
dentials, we embraced him and his religion. And upon this Paul said, John indeed administered the baptism of repentance, and came to prepare the way of the Lord; telling the people, that they should believe in him that was to come after him, that is, in Jesus Christ, whose servant he professed himself to be, and so much inferior to him, as not to be worthy to loose or to bear his shoes: It is highly congruous, therefore, to the intention and design of John’s ministry, now to profess your faith with all solemnity in that Jesus to whom he afterwards bore such express and repeated testimonies. And hearing [this,] their hearts were so impressed with what he said, that they joyfully submitted to the direction and advice of the apostle, and were baptized into the name of the Lord Jesus. And immediately after the administration of this solemn ordinance, Paul laying [his] hands on
b And hearing this, they were baptized, &c.] Mr. L’Enfant has followed the opinion of many great critics, in rendering this verse, as a continuance of Paul’s discourse, and not as the words of Luke, as if it had been said, “John indeed baptized with the baptism of repentance, &c. but they who heard him, and paid a proper, regard to his ministry, were, in effect, baptized into the name of Jesus, since he was the Messiah, whom John spake of as shortly to appear;” and the correspondence, which is every where else said to be found between the particles u-v and d, is urged as a demonstration, that the 4th and 5th verses must make one continued sentence. The learned Beza expresses himself with an unusual confidence on this head, and concludes, as I think all who follow this interpretation do, that Paul did not baptize these converts anew, but only declared his acquiescence in the sufficiency of the baptism they had already received, by imparting to them the gifts of the Spirit. But I think it evident, beyond all dispute, that the baptism of John and of Christ were in their own nature quite different, and that it is plain in fact, that, when persons were converted to Christianity, they were baptized of course, without inquiring whether they had, or had not, received the baptism of John, which we know vast numbers did, (Mat. iii. 5, 6,) who robabl afterwards received Christ-
ian baptism. Compare Acts ii. 38-41; iv. 4; vi. 7. And therefore, if I were assured the construction of these two verses were that which these gentlemen insist upon, I should interpret the 5th verse in a sense quite contrary to theirs, as if it was said, “But they who paid a due regard to John, when they came more explicitly to understand who the promised Messiah was, were baptized into the name of Jesus, as you therefore must be, in order to a regular admittance into his church.” And then I should suppose, Luke, having given this intimation of the baptism of these converts, which must of course follow such a declaration of Paul, left us to collect that for ourselves, and only mentioned the communication of miraculous gifts to them on their being thus baptized. But on the whole, — as the expression is not a d, a x, a x, a x, a x, a x, a x, a x, a x, a x, a x, a x, a x, a x, a x, a x, a x, a x, a x, a x, a x, a x, a x, a x, a x, a x, a x, a x, a x, a x, a x, a x, a x, a x, a
Paul teaches in the synagogue at Ephesus.
them, the Holy Spirit came upon them; and they spake with new tongues, which they had never learnt or understood before, and prophesied in such a manner to the edification of the church, as plainly shewed they were enriched at once in all utterance and in all knowledge. And they were in all about twelve men, who had the happiness of being thus miraculously furnished with the gifts of the Holy Spirit.
And Paul, as he was used to do in other places, went into the synagogue of the Jews at Ephesus, and discoursed with great boldness and freedom, disputing for the space of three months with all that opposed him, and strongly evincing the things which related to the kingdom of God, erected in the world under Jesus the Messiah.
But as some of the Jews were hardened, and would not believe, but still continued in their infidelity and rebellion, speaking reproachfully of the way of salvation which the apostle taught, before the multitude, and doing their utmost to inspire them with a contempt for it, he departed from them, and separated the disciples he had made, disputing daily for the time to come with all those who debated his doctrine in the school of one Tyrannus. And this was done by Paul, and was his daily practice for the space of two years; so that all the inhabitants of the neigh-
For the space of three months.] The late lord Barrington supposes, (Misc. Sacr. Abstract, p. 33,) that, after Paul had been some time at Ephesus, he visited the neighbouring towns of Asia, and then returned to Ephesus again. And it seems not improbable, that the foundation of some others of the seven churches in Asia, so particularly favoured with the Epistles of our Lord, might now be laid: Compare ver. 10.
In the school of one Tyrannus.] I cannot think there is any reason to conclude, as Sir Norton Knatchbull does out of regard to the article the, that the word the expresses the rank rather than the name of the person, and therefore to render it, “A certain nobleman, or ruler of the city,” since it is so evident, that in Luke’s writings the is often added to a proper name. Compare Acts xxi. 16; xxii. 12; xxiv. 1; xxv. 19. It seems a groundless conceit, that this was the Tyrannus, mentioned by Suidas, who wrote
on popular seditions, or that it refers (as others think) to one of the descendants of Androclus, mentioned by Strabo, who had an hereditary title in his family. (Strab. Geogr. lib. xiv. init.) The name might be frequent among them, as King is among us; and this Tyrannus might very probably be a converted Jew, and the school referred to, a kind of bethmidrasch, or divinity hall, designed for reading theological lectures, as Dr. Lightfoot supposes, Chron. in loc.
This was done for the space of two years.] The very learned and ingenious Mr. Boyle argues from chap. xx. 31, that Paul spent three years at Ephesus and in the neighbouring towns of Asia, and therefore concludes, that this clause expresses the time between the end of the three months, (ver. 8,) and his sending Timothy and Erastus to Macedonia, (ver. 22;) but that, as he stayed nine months longer in these parts, towards the end of which he returned to Ephesus, they might perhaps,
great miracles, which the exorcists also attempt.
bouring province of Asia, both Jews and Greeks, heard the word of the Lord Jesus, though for some peculiar reason he had been forbidden to preach it there in his former journey. (Chap. xvi. 6.)
And to add the greater efficacy and success to this important doctrine, God wrought many extraordinary and uncommon miracles by the hands of Paul: So that, besides his curing those that were brought to him, handkerchiefs or apronsᶠ were carried from his body to those that were sick at a distance, and presently upon their touching them, the diseases they were troubled with, however threatening or inveterate they were, removed from them, and the evil spirits themselves came out of them that were possessed; which soon raised the reputation of the apostle to a very high degree, and added the authority of a divine attestation to what he taught the Ephesians.
And while he abode there, some of the vagabond Jews [who were] professed exorcists, and pretended to a power of expelling dæmons,ᵍ undertook to name the name of the Lord Jesus over those who had evil spirits, and were possessed by them, saying, We adjure you by Jesus,
h return thither before he quitted it, and consequently, that he might have left Timothy at Ephesus, when he was driven from thence, (chap. xx. 1.) and so have written his First Epistle to him before the meeting at Milctus, chap. xx. 17. (See Mr. Boyse of Episcopacy, p. 335.) I must add here, that to render Ephesus, (i. e. Greeks,) at the end of this verse, proselytes, is an unexampled boldness in a late translator, and quite misrepresents the sense of the passage.
Handkerchiefs, or aprons, orddotus [Thes. two Latin words, for such they originally are, have been differently rendered; but the etymology of the first plainly determines it to signify a piece of linen, with which the sweat was wiped from the face, and though the latter may possibly signify drawers, which is the interpretation preferred by Calmet, (Disser. Vol. II. p. 232.) yet as I do not find the ancients wore such a habit, and as it may most literally be rendered things girt half round the waist, I choose, with Grotus, and our translators, to use the word aprons; for though aprons made no part of the ordinary
dress of the Greeks, yet they might very probably have been used, both by men and women, to preserve their clothes, while engaged in any kind of works that might endanger the spoiling them. It is justly observed by many writers, that these cures wrought upon absent persons, some of them perhaps at a considerable distance from Ephesus, might conduce greatly to the success of the gospel among those, whose faces Paul had not himself seen.
Vagabond Jews, who were exorcists? Dr. Whithy, Mr. Biscoe, (at Boyle’s Lect. chap. vii. § 6, p. 281, & seq.) and several other critics, have produced many passages from Irenæus, Origen, Epiphanius, and Josephus, to prove that several of the Jews about this age pretended to a power of casting out dæmons, particularly by some arts and charms derived from Solomon. See Joseph Antiq. lib. viii. cap. 2, § 5. I do not here use the word conjurers, as some have done, because, whatever affinity it has with the etymology of exorcists, it expresses, among us, those who act in combination with infernal spirits, rather than such as adjure them by a divine name.
The exorcist Jews are beaten, and oblig.
whom Paul preaches, to come out of those whom you now possess. And so it was, that there were seven sons of [one] Sceva, a Jewish chief priest, who did this, desirous of the honour or profit which they thought would redound from such cures, and imagining there was some secret charm in the name of Jesus, to which these infernal agents would submit. But the evil spirit answering their adjuration with contempt, boldly said, Jesus I know to my cost, and Paul I know as his appointed servant, whose power I cannot resist; but who are ye, that pretend thus without any authority to command me in that tremendous name? And the man in whom the evil spirit was sprung upon them, and quickly getting master of them all, prevailed against them to such a degree as to tear off their clothes from their backs, and beat them with great violence, so that they fled out of that house in which they had attempted the cure, naked and wounded, and became public spectacles of scorn and derision, in a city where these things were peculiarly regarded.
And this was done in such a public manner, that it soon became known to all the Jews and Greeks also dwelling at Ephesus; and they were so affected with the thought of so remarkable and awful an occurrence, that great fear fell upon them all, and the name of the Lord Jesus was magnified. And those who had formerly been professors of unwarrantable arts, which they had diligently studied, as the means of helping them to do extraordinary things by the power of magic, and the assistance of invisible agents, were now so sensible of their wickedness and folly, that many of them who believed, struck with this triumph of the evil spirit over the sons of Sceva, came of their own accord, and publicly confessed and made a declaration of their unlawful deeds of this kind. And a considerable number of those who had
The evil spirit answering, &c] Not to insist on the demonstration arising from this story, that this demonian was not merely a lunatic, we may observe, that the ill spirit, under whose operation this man as, seems either to have been compelled by a superior power to bear an unwilling
testimony to Jesus, or craftily to have intended by it to bring Paul into suspicion, as acting in confederacy with himself; and, if the latter of these were the case, God, as in other instances, overruled this artifice of satan to the destruction of his own cause and kingdom.
so affected, that they burn their magical books.
practised magical and curious arts,¹ to express their detestation of them, bringing their books together, burnt them before all who were present: And as it was observed that there were a great many of them which bore a high price in that place, they computed the value of them, and found that it amounted to fifty thousand drachmas, which were the [pieces] of silver most current in those parts.² So powerfully did the word of the Lord grow and prevail, and so remarkable was the triumph of the gospel over all considerations of honour or interest, that could be opposed to it on this or any other occasion.
IMPROVEMENT.
THUS may the word of God still grow and prevail wherever it verse comes, and separate between the sinner and his sins, be they ²⁰ ever so customary, ever so reputable, ever so gainful: And thus may the flame of love and zeal consume every snare which hath ¹⁹ detained the soul in a base captivity to it.
In order to the production of so noble an effect, may those ²⁻⁶ who are so indifferent to his sacred operations, as if they had never yet heard that there was an Holy Spirit, be filled with it, and be made obedient to it: And may they to whom the misteries of the gospel are committed, declare them boldly, whoever may be ⁸,⁹ hardened, whoever may oppose, and how evil soever some who boast of their knowledge of God may speak of this way.
We cannot expect that the miracles of Paul’s days should be ¹¹, ¹² renewed in ours, but we may humbly hope that the noblest effects of his preaching will be renewed; that dead souls will be quickened, the languishing revived, and evil spirits cast out from men’s minds; where their possession is more fatal and dangerous than in their bodies.
And God grant that none may ever undertake to invoke the ¹³, ¹⁴ name of Jesus upon such occasions, or to appear under the char-
¹ Who had practised curious arts.] Philostratus, Chrisostom, and a variety of more ancient authors, quoted by many, and especially by Mr. Biscoe, (at Boyle’s Lect. chap. viii. § I, p. 290—295,) have mentioned the Ephesian letters, meaning by them the charms, and other arts of a magical kind, which the inhabitants of that city possessed; and, as these practices were in so much reputation there, it is no wonder, that the books that taught them, how contemptible soever they might be in themselves, should bear a considerable price.
² Fifty thousand pieces of silver.] If these be taken for Jewish shekels, and valued at three shillings each, (which are the principles of Dr Benson’s computation, Hist. Vol II. p. 149,) the sum will amount to 7500l. sterling, or, setting it at half a crown, to 6250: But, as the Attic drachm seems to have been more frequently used among the Greeks, than any coin equal to the Jewish shekel, I think it more natural to compute by that, which, if with Dr. Prideaux we reckon it at 9d. reduces the sum to 1875l.
OL. 3.
Reflections on the power and success attending the word.
xliii. acter of his servants, who have not cordially believed in him themselves, and received their commission from him! We need not wonder if in such a case, like these sons of Sceva, they meddle to their own wounding, and prove the means of irritating rather than curing those disorders which the influence of satan has introduced, and which the Spirit of Christ alone can effectually remove.
Acts 19:21
Paul is driven from Ephesus, on occasion of a tumult which Demetrius raises, and the Chancellor prudently appeases. Acts XIX. 21, to the end.
Acts XIX. 21.
xliv. NOW after the extraordinary cures and conversions at Ephesus, which have been mentioned in the preceding section, when these things were fulfilled,ᵃ Paul, who was much concerned about the spiritual welfare of his former converts, and very solicitous to promote the progress of the gospel, had thoughts of leaving Ephesus, and purposed in spirit,ᵇ that first pass-
Acts XIX. 21.
AFTER these things were ended, Paul purposed in the Spirit, when
ᵃ When these things were fulfilled.] Many events referred to in the Epistles happened during the period. It is probable, that Philemon, a convert of Paul, (Philem. ver. 19,) and Epaphras, afterwards a minister of the church at Colosse, were converted about this time. (Col. i. 4, 7, 8; li. 1; iv. 12, 13.) The apostle was also visited by several Christians from neighbouring parts, during his abode here, particularly by Sosthenes and Apollos from Corinth, and by some of the family of Chloe, a woman as it seems of some figure there, (1 Cor. i. 1, 11,) as also by Stephanas, Fortunatus, and Achaius, all from the same place; (1 Cor. xvi. 17,) and Onesiphorus, who afterwards visited him so affectionately at Rome, was, as Timothy had frequent opportunities of observing, very serviceable to the apostle here. (2 Tim. i. 16—18.) And there is great reason to believe, he wrote his First Epistle to the Corinthians from hence, (1 Cor. xvi. 8,) and about this time; for it is plain, that Aquila and Priscilla, were then with him in Asia, (1 Cor. xvi. 19,) as they now were, (Acts xviii. 18, 19, 26,) that it was after Apollos had visited Corinth, had watered
Paul’s plantation there, and was returned to Ephesus again, (1 Cor. iii. 6; xvi. 8, 12,) and that it was when Paul himself, having lately given a charge to the Galatian churches on that head, (compare 1 Cor. xvi. 1, 2, with Acts xviii. 23,) intended a journey from Asia, to the Macedonian and Corinthian churches, and was sending Timothy to prepare his way. (1 Cor. iv. 17, 19; xvi. 5, 10; compared with the verse now before us, and that which follows.) Hence it appears, that no dependence can be had on the spurious editions at the end of the Epistles, which do not only tell us, that he wrote to the Galatians from Rome, contrary to the probability there is that he wrote it from Corinth, (as was hinted before, note on Acts xviii. 11,) but also affirm, in spite of his own declaration to the contrary, that he wrote the First to the Corinthians from Philippi.
ᵇ Paul purposed in spirit.] It is not certain from the original, 1910 11 10 1110 μxii, whether this relates to a determination he was moved to by the Holy Spirit, by whom he was directed in his journeys, or (as Beza and Grotius suppose,) to a purpose he formed in his own mind. But
to Macedonia, and stays himself in Asia.
ing through Macedonia and Achaia, where he had planted so many flourishing churches some time ago, at Philippi, Thessalonica, Athens, Corinth, and other places, he would then go to Jerusalem; saying, After I have been there, it is necessary for me also to see Rome, that I may bear my testimony to the gospel in that metropolis of the world: And accordingly Providence brought him thither, though in a manner something different from what he first intended. And in this view, sending two of those that ministered to him, namely, Timothy and Erastus, into Macedonia, to prepare his way, and to get their collection ready for the poor Christians in Judea, he himself stayed some time longer in that part of Asia, waiting for a convenient opportunity of following them.
And there happened about that time no small tumult, concerning that way of worshipping God, and securing a happy immortality, which Paul taught. For there was in the city a man whose name was Demetrius, by profession a working silversmith, and a man of considerable influence; for, making small silver shrines, which were models of the celebrated temple of Diana there, he employed a considerable number of
as we find that he delayed the execution of it, and was by several circumstances led to after 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; nor is it unusual to insert the article, where it only relates to the human spirit. (See Acts xvii. 16; Rom. i. 9; viii. 16; 1 Cor ii. 11; v. 5; vi. 20; Gal. vi. 18; Eph. iv. 23; Gr.) Accordingly Beza renders it, Statuit apud se, and Stephens, Iuduxit in animum.
Sending — Timothy and Erastus.] Timothy was a person very proper to be employed on this occasion, not only on account of his excellent character, but also as he had formerly been in Macedonia with Paul, and had assisted in planting the churches there. (Acts, chap. xvi. and xvii.) Erastus, who was joined with him, was chamberlain of Corinth; (Rom. xvi. 23,) and they were charged with a commission to promote the collection, which Paul was making, both in the European and Asiatic churches, (1 Cor. xvi. I, 3; Gal. ii. 10,) for the poor Christians in Judea, which is afterwards so largely urged in the
Second Epistle to the Corinthians, (chap. viii. and ix.)
A working silversmith, making silver shrines for Diana.] Dr. Hammond long since gave it as his opinion, that these shrines were little models of this famous temple, probably something like those of the church of the Holy Sepulchre brought from Jerusalem; and Mr. Biscoe has added many learned quotations to illustrate and confirm that opinion. (Boyle’s Lect. chap. viii. § 3, p. 300—302.) See also Raphel. ex Herod. p. 380; and ex Xen. p. 175—177. Yet after all, the mention of these models is not so express, as absolutely to exclude Beza’s conjecture, that the business of Demetrius might possibly be, making a sort of coins, or medals, on the reverse of which the temple might be represented. He has given us a cut of one of these, in which the image itself, with its various rows of breasts, is exhibited as seen through the open doors of a temple. It is possible, this company of workmen might take in those that wrought in all these sacred commodities, and likewise those, that made a kind of pageants, intended for
Demetrius finds his trade in danger, and raise
men under him, and procured no small gain to the several artificers by this means: Whom therefore he one day, upon a general summons, gathered together in a great number, with all the inferior workmen who were employed about this business; and when they were met, he said, My friends, and all you honest men that now hear me, you very well know that our maintenance (which, thanks be to the gods, is a very liberal one) arises from this manufacture of making silver shrines. And therefore I thought it proper to call you together, that we may unite our counsels for its security, against the danger that threatens the whole company, of which I am satisfied you cannot but be sensible: For you all see and hear, that this Paul of Tarsus, who has unhappily resided so long amongst us, has persuaded great numbers of people, not only of Ephesus, but almost of all the provinces of Asia, as they have occasionally visited us, and has turned them aside from the established religion, saying, that they are not true deities, nor worthy of being at all worshipped or regarded, which are made with hands: So that, if this be suffered any longer, there is danger not only that this occupation of ours should be depreciated and ruined, which must be the necessary consequence of his success, but also that the celebrated temple of the great goddess Diana should be despised, and her grandeur destroyed, whom now all Asia and the whole world worships; so that they resort hither from all parts
public processions, in which Diana was represented in a kind of moveable chapel, resembling her great temple, in a larger proportion than these supposed models, to which some passages of antiquity undoubtedly refer, and which the Romans called thensa.
Great numbers of people, not only of Ephesus, but almost of all Asia] Dr. Whitby observes, this is the exact rendering of the words Εφίσκι,—της Ασίας ικανός οχλός; so that, as the paraphrase explains it, it may refer to what Paul had done among them at Ephesus, which was the whole that could have fallen under the observation of Demetrius and the company.
Saying, that they are not deities, which are made with hands.] This lainly shews,
that the contrary opinion generally prevailed, namely, that there was a kind of divinity in the images of their supposed deities, which, Elsner well shews, the Heathens did think; though some of them, and particularly Maximus Tyrius, and Julian, had learnt to speak of them just as the Papists now do, who indeed may seem to have borrowed some of their apologies from the Heathens. (See Elm. Observ. Vol. I. p. 455—459.)
Whom all Asia, and the world worships.] Diana, as many critics have observed, was known under a great variety of titles and characters, as the goddess of hunting, of travelling, of childbirth, of enchantments, &c. under one or another of which views she had undoubtedly a great number of votaries.
ob is enraged, and cries out for Diana.
to pay their homage to her, to the vast advantage of our whole city, and carry home with them great numbers of our shrines, to exercise their devotion at home, till they have an opportunity of coming again to worship in her temple.
And such was the effect of what Demetrius said, that upon hearing [this] they were all filled with rage; and mad to think that both their trade and their religion were in danger, they ran about the city, and cried out with great violence, saying, Great is Diana of the Ephesians. And this outcry of theirs gave a general alarm, so that the whole city was filled with confusion; and with a wild ungovernable zeal they rushed with one accord into the theatre, where their famous games were celebrated to the honour of that deity, dragging thither Gaius and Aristarchus, two men of Macedonia, [who were] Paul’s fellow travellers.
And when Paul heard of the distress and danger of his friends, and would have gone in to the theatre to address himself to the people, that he might either bring them to a better temper, or at least get his friends discharged by surrendering himself, the disciples that were with him would not permit him so to expose his valuable person. And some too of the Asiarchs, (as they were called,) that is, of the principal officers chosen by the community of Asia to preside over the public games and feasts which they were used to celebrate at certain intervals in honour of their gods, as they knew Paul, and had a friendship for him, sent out some messengers to him, and earnestly desired that
h Great is Diana, &c.] Elsner has shewn here, how frequently this epithet of great was given by the Heathens to Jupiter, Diana, and other of their deities, to which he adds, that the ascription of it to the true God is in scripture called magnifying him. See Elsner, Observ. Vol. I. p. 461.
i Aristarchus.] This friend and companion of Paul was afterwards his fellow prisoner at Rome in the cause of the gospel; Col. iv. 10.
h Some of the principal officers of Asia sent to him.] It has from this and the following passage been concluded by many, that the people at E. hessus were then cel-
ebrating the public games in honour of Diana, over which these officers presided, (as Grotius, Salmasius, and Dr. Hammond have largely shewn,) and, as it is no probable that, in such a tumultuous hour, several of them should have sent to him a once with such a message, unless they had been in the theatre together, I cannot but declare myself of the same opinion, though I know that the theatres were placed in which the Greeks often met for the dispatch of public business, when there were no shews exhibited. (See Raphel, ex Xen. p. 177.) Some would render the world primates of Asia, and I think we properly; (see Mr. Biscoe at Boyle’s Lect.
Paul is a vised not to venture among
he would not venture himself into the theatre, since the rage of the people was such, that if he came it would be with the utmost hazard of his life.
Some therefore, as they stood there in the theatre, were crying one thing, and some another, according as their passions led them, or as the zeal of others prompted them; for the assembly was exceedingly confused, and the greater part did not know for what they were come together, having only joined the crowd upon the alarm that had been given by the cry of the greatness of their goddess, without learning what had excited it.
And in the midst of this confusion they thrust forward Alexander from amongst the multitude, that he might speak unto the people, the Jews also urging him on,¹ fearing lest they, who were known to be disaffected to all kinds of idolatry, should suffer in the tumult, without being distinguished from the followers of Paul: And Alexander was willing to comply with the design, and therefore beckoning with his hand for silence, would have made a defence to the people. But when they knew that he was a Jew, and consequently an enemy to their image worship, they would not suffer him to speak; but one voice arose from them all, and the whole multitude united as one man, crying out in a tumultuous way for about the space of two hours together, Great is Diana of the Ephesians.
But the chancellor,ᵐ who was a person not only of considerable dignity with regard to his
chap. viii. § 4, p. 302-305,) 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 with which Paul had behaved, which made them thus kindly solicitous for his safety. Dr. Benson thinks, they recollected the danger to which Paul had been exposed in a combat with said beasts in this very theatre, to which some have supposed the apostle refers, 1 Cor. xv. 32, a text which we may consider hereafter.
¹ They thrust forward Alexander, &c.] Grotius thinks, this was Alexander the coppersmith, once a professed Christian, but afterwards an apostate, and an enemy to Paul: (1 Tim. i. 20; 2 Tim. iv. 14;) and he supposes it an artifice of the Jews, who know themselves obnoxious on account of
their aversion to idolatry, to employ one of their body in declaring against Paul on this public occasion. But I question, whether the word ἀπεκεντρωσθαι would have been used, had he chiefly intended an accusation against Paul; nor is it evident to me, that he had yet renounced Christianity, or incurred the sentence referred to above, if this were indeed the same person, and not some other Alexander.
ᵐ The chancellor.] Our translators have rendered the word Ἐφυμασθαι, the town clerk. It literally signifies the scribe of secretary; but, as he seems to have been person of some authority as well as learning I thought the word chancellor, which Mr. Harrington also uses, (Works, p. 338,) was preferable; nor would recorder have been much amiss. Mr. Biscoe at Boyle
chancellor sti t e noise o t e peop e:
office, but likewise of great discretion, having cified the people so far as to make them tolerably silent, said, Ye men of Ephesus, what man is there in the world, that has any intelligence of things at all, that does not know that the whole city of the Ephesians is with the most humble and careful regard devoted to the temple of the great goddess Diana, and to the worship of the miraculous [image] that fell down from Jupiter; as undisputed tradition assures us the sacred image in our temple did? Since then these things are plainly incontestable, and this celestial image is no way concerned in any censure of those made with hands, it is necessary for you to be quiet and gentle in your proceedings, and to do nothing in a precipitant manner, by which you might run yourselves into vast inconveniencies and dangers before you are aware. And it is particularly important to attend to it now, because indeed you have taken a very unreasonable and unwarrantable step; for you have violently seized and brought these men into the theatre, who are neither sacrilegious robbers of
Lect. chap. viii. § 4, p. 305,) endeavours to prove, on the testimony of Dominus and Apuleius, that the office referred, not to the city of Ephesus, but to the games, and that the person who bore it represented Apollo, one of the chief of their deities, and the supposed brother of Diana, which, if it were indeed the case, would give great weight to his interposition. He appears by this speech a person of considerable prudence, and great abilities; for he urges in a few words, that there was no need of such a public declaration, that they were votaries of Diana, since every body knew it, ver. 35, 36; that the persons accused were not guilty of any breach of the laws, or public offences, ver. 37; that, if they were, this was not a legal method of prosecuting them, ver. 38, 39; and that they were themselves liable to prosecution for such a tumultuous proceeding, ver. 40.
*The city of the Ephesians is devoted, &c.] Though this was the best way of rendering the word πακεραι, which on the whole occurred to me, yet I am sensible, how far it is (even with all I have added in the paraphrase,) from ex ressin the sense
and spirit of the original. It properly signifies a priest, or priestess, devoted to some particular deity, whose business it is to look after the temple, and see that it be not only kept in good repair, but also neat and clean, and beautified in a proper manner; so that by the way, the word churchwarden among us expresses but a part of the idea. It appears by some ancient inscriptions on coins, and other authentic testimonies, (see Mr. Biscoe, p. 306, 307; and Raphel. ex Xen. p. 177, 178,) that there were some particular persons at Ephesus who had this office; but the chancellor, with great strength and beauty of language, to express the unanimity and zeal of the whole city in the service of Diana, speaks of it a one such attendant devotee in her temple; and, as πακεραι is compounded of a word which signifies to sweep, it imports the humility with which they were ready to stoop to the lowest office of service there. As for the tradition of this image’s falling down from Jupiter, there was the like legend concerning several other images among the Heathens (as Mr. Biscoe has shewn by many learings quotations, p. 307, 308,) as there is like wise concerning some pictures of the virgi Mar in Popish churches.*
He shews they were to blame for this riotous
temples, nor blasphemers of your goddess, which one would imagine by these exclamations of yours that they were; but who, so far as I can learn, behave themselves in a grave and orderly manner, and occasion no disturbance to the State by their private notions whatever they be. If therefore Demetrius, and the artificers that are with him have suffered in their property, and have a charge of any private injury to offer against any one, the civil courts are held, in which they may have justice done them; or if they have any crime relating to the State to allege against any, the law directs them how they should proceed, and there are the Roman proconsuls to whom they may apply, who are the proper judges of such cases: Let them then bring their action and implead one another, and traverse their suit in a legal
• Neither robbers of temples, nor blasphemers of your goddess.] It is very ungenerous in Orobio (apud Limborch, Collat. cum. Jud. p. 134,) to insinuate from hence, that the fear of suffering kept Paul from declaring against the established idolatries here; and it is much more so in Lord Shaftsbury, (Charact. Vol III. p. 86,) to represent the apostle and his companions, as acquiescing in this defence of the chancellor, and sheltering themselves under it, though it maintained, that they allowed the divinity of Diana and her image; nor to insist on Brennius’s remark, that nothing said against gods made with hands could affect an image, which was supposed to have fallen down from heaven, nor to urge Paul’s absence, though that puts him quite out of the question as to any reply to this speech; it is obvious to answer, that the chancellor’s assertion is only this, “That the persons in question had not disturbed the public peace by any riotous attempt to plunder or demolish the temple or altar of Diana, nor did they abuse her by scurrilous language.” This was much to their honour; but in how serious, strenuous, and courageous a manner the apostles bore an open, though always modest and peaceable, testimony against idolatry, the whole series of their history and writings shew. Orobio forgets, that the Jews were here silent; and both he, and the noble (but often inconsistent) writer of the Characteristics, forget, how irregular a step it would have been for any Jew or Christian to have detained an
assembly, then so prudently dismissed, and how very ill timed the best religious discourse would then have been, which indeed might have left the maker of it in a great measure chargeable with all the mischief which should have followed.
There are the Roman proconsuls] I can not but agree with the learned Mr. Basnage, (Annal. Vol. I. p. 674,) that the province of Asia was at this time administered by Celer and Ælius, who were procurators after the death of Silanus, (Tacit Annal. lib. xiii. cap. 1,) and having, as such officers sometimes had, the ensigns and ornaments of consular dignity, (Sueton. Claud. cap. 24,) might naturally enough be called proconsuls. This seems a more natural interpretation, than it would be to say, that the proconsuls of neighbouring provinces were present at these games, and so might be referred to here; for, not now to inquire how far their power might extend out of their proper precincts, it is obvious to remark, that this could be an argument to Demetrius, who could not prosecute his action during the games, nor command the stay of these noble visitants after them. I must not forget to own my obligation to Mr. Biscoe for the clear view he has given me of the sense of this and the following verse, which I first found in him, (Boyle’s Lect. chap. viii. § 6, 7, p. 308—312,) and then, with a most remarkable similarity of interpretation, in Mr. Harrington’s Works, p. 339.
His speech appeases the tumult.
manner in either of these judicatories, till it be brought to a fair determination. But if the cause be not properly either civil or criminal, and you are inquiring any thing concerning other matters, relating to our common utility, or to religion, which may seem of a special nature, there is no room to doubt but it shall be determined to the general satisfaction, in a lawful assembly of the Asiatic States, who will inquire into it impartially, and with a diligence proportionable to its importance. And to this it will be highly expedient to refer it; for indeed⁹ we are all in danger of being called in question by our superiors for the insurrection which has happened this day,⁷ as there is no sufficient cause by which we can account for this tumultuous concourse,⁵ which therefore may justly give some alarm to the Roman magistrates.
And when he had said these things, he dismissed the assembly; and without any further violence they returned to their own habitations.
IMPROVEMENT.
MAY God grant that the zeal of the Heathens, in the worship verse of their imaginary deities, may not rise up in judgment against us, 28, 34 for the neglect of the living Jehovah! They rent the skies with acclamations of the greatness of their goddess, and spared no cost to adorn her temple, or to purchase the models of it. May a sense 24 of the greatness of our God, who dwelleth not in temples made with hands, fill our minds continually, and make us ready to spend and be spent in his service!
In too many instances, indeed, religion has degenerated into 25, 27 craft, and been made the pretence of promoting men’s secular interest. Would to God that all artifices of this kind were to be found amongst Heathens! But the spirit of these votaries to Diana, has too often invaded the Christian church, and perhaps raised not a few tumults against them who have been its best
⁹ And indeed] Raphelius has remarked, (Annot. ex Xen. in Act. iv. 27; & xvi. 37,) that ʒʷg often signifies indeed, which seems to me an observation of moment.
⁷ In danger of being called in question for the insurrection, &c.] There was a Roman law, which made it capital to raise a riot: “Qui cetum & concursum fecerit, capite puniatur;” and it has been observed, that the original words, ʒʷc, and
eʒʷgʷʷ, remarkably answer to those of that law.
⁵ No cause by which we can account for this concourse.] Fire, inundations, the sudden invasion of enemies, &c. might have excused and justified a sudden concourse of people rushing together with some violence; but the chancellor with great propriety observes, there was no such cause, nor any other adequate one, to be assigned.
VOL. 3.
Reflections on the people’s rage, and the chancellor’s prudence.
friends. We see how mad and furious is the rage of an incensed xliv. populace: Let us bless God that we are not exposed to it, and be verse thankful for that kind Providence which preserved the precious 28, 29 life of the apostle, when after the manner of men he fought with 32 beasts at Ephesus. (1 Cor. xv. 32.) 30, 31 The prudence of this chancellor is worthy of esteem, who 35, found out a way to quiet this uproar: Happy had it been for & seq. him, if the good sense he shewed upon this occasion had led him 26 to see the vanity of that idle tradition, which taught them that an image fell down from their imaginary Jupiter, or that those could be gods who were made with hands. But the god of this world hath in all ages blinded the minds of multitudes, (2 Cor. iv. 4;) and they acted like idiots in religion, when in other instances their sagacity hath commanded a deserved and universal admiration. The prevalence of idolatry through so many polished and learned, as well as savage and ignorant nations, both ancient and modern, is a sad demonstration of this. Let us pray, that they may consider and shew themselves men, (Isai. xlvi. 8,) and deliver their own souls under a sensibility that they have a lie in their right hand. (Isai. xlv. 20.) For this the labours of Paul were employed; and the progress of that gospel he preached appears matter of great joy, when the effects of it are considered in this view. May it, like the morning light, spread from one end of the heavens to the other; while the admired vanities of the Heathen are degraded, and cast (as the sacred oracles assure us they shall be) to the moles and the bats. (Isa. ii. 20.)