CHAPTER 19
While Apollos was at Corinth, Paul took the road through the interior and arrived at Ephesus. There he found some disciples and asked them, “Did you receive the Holy Spirit when you believed?” They answered, “No, we have not even heard that there is a Holy Spirit.” Acts 19:1-2
Paul had been in Ephesus briefly on the Second Missionary Journey (18:19-20). It was no doubt his goal to return to the city and spend a lot of time there. Paul probably thought that from this large city he could influence the whole of the Asian province.1 Ephesus was an ancient city, dating back to the tenth century BC. In Roman times Augustus included the city in the Roman Empire and made it the capital of proconsular Asia (27 BC), or what we know as western Asia Minor or western Turkey today. Ephesus then entered into a time of great prosperity. We see in this passage that Paul did not take the main river valley road but instead traveled through the interior on the high plateau road, which was shorter.
The city of Ephesus was famous for the worship of the pagan goddess Artemis (Latin – Diana). The temple of Artemis, made of pure white marble, was one of the seven wonders of the ancient world. The structure was said to be four times the size of the Greek Parthenon, with some 80,000 square feet (7432 sq. m.) in size.2
Once in Ephesus, Paul ran into a group of disciples. Something about their experience probably caused the apostle to question them. He asked if they had received the Holy Spirit and they answered that they had never heard of such a thing. It seems that there are many in Christendom today who are in much the same condition of ignorance as these disciples.
We must be aware that the New Testament does not acknowledge that a person is a Christian unless that person possesses the Holy Spirit (Jn. 3:5; Rom. 8:9; 1 Cor. 12:3; Gal. 3:2; Tit. 3:5; 1 Jn. 3:24; 4:13).3
Paul was not speaking here of some staid doctrine of the church to which people could lamely nod their heads in approval. He was speaking of “…the extraordinary effusions and miraculous influences of the Holy Spirit? Often this powerful gift included speaking with unknown tongues, or working miracles” (10:45-46; 19:4-5).4
By not having the Holy Spirit, we can say with confidence that these “disciples” had not received the new birth. They were simply not Christians. Thus, when Pentecostals and Charismatics use this passage to prove that the coming of the Holy Spirit is some sort of “second blessing” in the Christian life, they are far off base in their biblical interpretation.
“So Paul asked, ‘Then what baptism did you receive?’ ‘John’s baptism,’ they replied.” (19:3). John the Baptist had a critically important ministry, in that he introduced the Messiah to Israel. However, his ministry and his baptism were focused upon repentance and expectation of the Messiah (cf. Matt. 3:11).5 He introduced Israel to the one who would come and baptize with the Holy Spirit (Mk. 1:8; Lk. 3:16; Jn. 1:33). Somehow these disciples had missed this all-important fact. In just a few verses we have run into Apollos, who knew only John’s baptism and this group of twelve disciples whose experience was similar. We can only assume that John’s influence was still widespread. Barker and Kohlenberger say, “…Presumably a John-the-Baptist sect existed within Jewish Christian circles in Asia in the first century…” 6
“Paul said, ‘John’s baptism was a baptism of repentance. He told the people to believe in the one coming after him, that is, in Jesus.’ On hearing this, they were baptized in the name of the Lord Jesus” (19:4-5). The Latin church father, Tertullian, once said that John, “…was offering nothing heavenly but was making way for the heavenly.” 7 John preached about repentance (Gk. metanoias), which describes a change of mind, a turning about or turning away from sin or dead works.8 John’s baptism was a preparation to meet the Messiah.
It seems that Paul’s teaching helped these disciples to “connect the dots” and realize that they had not really followed John’s instructions after all. They were thus immediately baptized in the name of Jesus. Marshall says, “This is the only case recorded in the New Testament of people receiving a second baptism, and it took place only because the previous baptism was not Christian baptism in the name of Jesus.” 9 Utley makes a good and important note here saying, “…The baptism formula is not the key to salvation, but the heart of the person being baptized…Salvation is not the sacramental correctness of a rite, but an entering into a repentant/faith relationship with Jesus…” 10
“When Paul placed his hands on them, the Holy Spirit came on them, and they spoke in tongues and prophesied. There were about twelve men in all” (19:6-7). We cannot make a doctrine that apostolic hands have to be laid on a person before the Holy Spirit can be administered. Sometimes hands are involved (8:16-17) but at other times they are not (10:44). In other places hands are laid on for ordination into ministry (1 Tim. 4:14; 2 Tim. 1:6). It seems that in this case hands are laid to illustrate the oneness of the Christian church.11 We see a similar thing with the baptism of the Samaritans. They had long been estranged from Israel, but Peter and John laid their hands on them partly to make plain that they were now part of Israel and the church (8:17).
There is not enough evidence for us to treat this event as an additional Pentecost. We remember that Peter used his “keys of the kingdom” (Matt. 16:19) to open the door to Jews in Acts 2, to the Samaritans in Acts 8 and at last to the Gentiles in Acts 10.12 However, Peter is no longer present in the Acts narrative. These people were undoubtedly Jewish and the door was opened to them and all other varied Jewish groups at the original Pentecost.
Certainly there are some lessons for the church in this event. F. D. Bruner says, “… It is one of the major purposes of Acts to show that baptism and the gift of the Holy Spirit belong indissolubly together. This is the special lesson of Acts 8 and Acts 19.” 13 The general rule in the New Testament (not an ironclad rule) is that baptism comes immediately after conversion and the Holy Spirit is given at baptism, often with supernatural signs (2:4, 17; 10:46). We can understand how churches grew so rapidly with such a program.
PAUL’S PLAN OF OUTREACH
Paul entered the synagogue and spoke boldly there for three months, arguing persuasively about the kingdom of God. Acts 19:8
We can see here that the synagogue at Ephesus was much more tolerant of Paul than other synagogues. For instance, at Thessalonica he was only tolerated for three Sabbaths (17:2). Nevertheless, after three months in the synagogue of Ephesus the inevitable happened and Paul was thrust out. It is interesting that Paul’s subject was the kingdom of God. As we have said previously, the subject of the kingdom, while preached often by Jesus, was a rather troublesome subject for the ruling Roman authorities. Acts mentions the subject only a half-dozen times or so. The kingdom of God is a comprehensive heading that includes the rule of God in the individual life, in the church and ultimately in all of creation. Since Ephesus was the most prominent city in promotion of emperor worship,14 we can understand how the kingdom subject would have to be touched on lightly.
“But some of them became obstinate; they refused to believe and publicly maligned the Way. So Paul left them. He took the disciples with him and had discussions daily in the lecture hall of Tyrannus. This went on for two years, so that all the Jews and Greeks who lived in the province of Asia heard the word of the Lord” (19:9-10). The first Greek word used here is esklērunonto for obstinate or hardened. Next is epeithoun, a growing disbelief or disobedience. Finally the Jews of the synagogue maligned or spoke evil (kakologountes) of the Christian way.15
There has been much discussion concerning his new location in the lecture hall of Tyrannus. Some have thought Tyrannus to be a popular philosopher, who may have held lectures in the mornings. Others have felt that he was the likely owner of the hall. If he was a lecturer, it is interesting that his name means tyrant or despot. Stott wonders, “…if this was the name his parents gave him or the name his pupils gave him!” 16
Perhaps one significant western text shares some important information on this situation. According to this textual tradition Paul lectured from 11 AM to 4 PM each day. In the Mediterranean world, this would be the normal time when everyone else would be enjoying a siesta and avoiding the noonday heat. According to this tradition we can assume that Paul made tents in the mornings and taught in the afternoons when the hall was not in use.17
This was obviously an extended period of time when Paul not only instructed disciples but when he sent them out to evangelize the whole province. Guzik comments, “By himself, there was no way that Paul could reach this region. But he could equip Christians to do the work of the ministry, just as he described in Ephesians 4:11-12.” 18 Bruce remarks, “Ephesus was to be a new center for the Gentile mission – the next in importance after Antioch on the Orontes…” 19 Obviously, a great door of opportunity had opened to the apostle (cf. 1 Cor. 16:9).
It is likely that during this fruitful two-year period (v. 10) churches were founded in places like Colossae and Laodicea (Col. 1:7; 2:1; 4:13, 16). Other churches like Hierapolis as well as the seven churches of Revelation (Rev. 2-3) were possibly established at this time.
During this special season other events may have been happening. We know that things got out of control at Corinth and that Paul made a quick but painful visit to the church (2 Cor. 2:1; 12:14; 13:1). He also wrote what we call his First Epistle to the Corinthians sometime during this period.20 Possibly these two years and some months, plus the three months he mentions in v. 8, total an approximate time of three years in Ephesus (20:31).21 At this time the apostle also entertained some visitors form Corinth. He identifies them as Chloe’s household (1 Cor. 1:11).
“God did extraordinary miracles through Paul, so that even handkerchiefs and aprons that had touched him were taken to the sick, and their illnesses were cured and the evil spirits left them” (19:11-12). The Bible tells us that miracles were a sign of apostolic authority (Mk. 16:20; Rom. 15:18-19; 2 Cor. 12:12). We can see that Paul did not come behind the other apostles in this area (2 Cor.11:5). These miracles were quite unusual. Handkerchiefs and aprons of Paul were passed around to the sick and they recovered.
A couple of Latin words have here crept into the text. Handkerchiefs (soudaria) is a word taken from the Latin for sweat. Aprons (simikinthia) is a word also taken from Latin and has reference to the linen aprons of servants.22 We know from these words that Paul was laboring at his tent making business while there.
These power displays were extraordinary, but we must remember that Ephesus was a depraved city and as we shall see, a center for the occult (cf. 19:18-19). Missionaries from the field tell that it is sometimes necessary to have a “power encounter” with witch doctors and others with evil spirits. Paul obviously had a power encounter with evil spirits while he labored at Ephesus. We note that there were also such extraordinary miracles in the ministry of Jesus (Matt. 9:20-22; 14:36) and of Peter (Acts 5:15).
THE SEVEN SONS OF SCEVA
Some Jews who went around driving out evil spirits tried to invoke the name of the Lord Jesus over those who were demon-possessed. They would say, “In the name of the Jesus whom Paul preaches, I command you to come out.” Acts 19:13
“In those days everyone believed that illness and disease, and especially mental illness, were due to evil spirits who settled in a man. Exorcism was a regular trade.” 23 To add to the problem, the city of Ephesus was well known for its interest in magic, resulting in the special need for exorcism from evil spirits.24 We have seen earlier how the mighty works of God strangely attracted evil spirits and evil people, as in the cases of Simon Magus (8:9-24) and Bar Jesus (13:6-11).
It seems that in the First Century many Jewish people were involved in the business of sorcery, although it was forbidden by the law and by most Jewish leadership. Barker and Kohlenberger say: “Jewish practitioners of magic were highly esteemed in antiquity, for they were believed to have command of particularly effective spells…Moreover, those connected with the Jewish priesthood would have enjoyed great prestige in magical circles since they were the most likely ones to know the true pronunciation of the Ineffable Name.” 25
No doubt, the successes of Paul had caught the attention of many of these. Apparently a number of the practitioners were using the name of Jesus in their exorcisms or else were referring to the Jesus preached by Paul.
“Seven sons of Sceva, a Jewish chief priest, were doing this” (19:14). The name Sceva as a chief priest is unknown. However, he could have well been the head of one of the 24 courses of priests and found himself in the Jewish Diaspora.26 Of course, Sceva could have simply made up the priestly connection in order to enhance his position.
“One day the evil spirit answered them, ‘Jesus I know, and Paul I know about, but who are you?’ Then the man who had the evil spirit jumped on them and overpowered them all. He gave them such a beating that they ran out of the house naked and bleeding” (19:15-16). Stedman sees this whole encounter as representing a crack in the stronghold of darkness. Jesus once said in Matthew 12:26, “If Satan drives out Satan, he is divided against himself. How then can his kingdom stand?” These exorcists were Satan’s dupes. The demons should have worked together with them but the demons attacked them.27 Perhaps it was due to their deep hatred of Paul and Jesus.
Here it is clear that demons know a great deal about Jesus. In the ministry of Jesus, demons often cried out seeking to identify him, but the Lord would have none of it. James says, “You believe that there is one God. Good! Even the demons believe that— and shudder” (Jas. 2:19). The demons made clear that they knew about Jesus and Paul but they did not recognize the Sons of Sceva. With that, the possessed person attacked them and gave them such a beating that they were left naked and bleeding. It seems that the exorcists were themselves exercised as they hurriedly ran away from this embarrassing encounter.
The Bible gives us some stories similar to this (Mk. 5:3; 9:29; Lk. 9:42). Also, a couple of popular modern-day Christian exorcists, Derek Prince and Francis MacNutt, have several stories in their books about the unbelievable physical power of certain demon-infested individuals.28 Exorcism, although biblical, is a serious matter that should not be gone into unadvisedly. Barker and Kohlenberger remark: “Sceva’s sons found they were dealing with realities far beyond their ability to cope…The name of Jesus, like an unfamiliar weapon misused, exploded in their hands…” 29
A TIME OF HOLY FEAR AND REPENTANCE
When this became known to the Jews and Greeks living in Ephesus, they were all seized with fear, and the name of the Lord Jesus was held in high honor. Acts 19:17
It seems that this event sparked a great revival or awakening in the city of Ephesus. It affected both Jews and Greeks. They were all seized with godly fear and greatly honored the powerful and holy name of Jesus. Bruce says of that name that it was, “plainly no name to be trifled with.” 30 This Ephesus awakening was not unlike some of the great revivals in Christian history. Pett says, “In periods of true ‘revival’, when the presence of God is experienced in a new way in the community, open confessions of sin become a regular feature as people seek to bring all out into the open for cleansing.” 31 Some years back in the US there were several scattered college revivals. It was amazing to read about young people standing in long lines late into the evenings, anxious to publicly confess their sins.
Many of those who believed now came and openly confessed what they had done. (19:18). True revivals have a deep spiritual impact upon people and they are not only led to confess their sins but to forsake them. One result of the great American revivals was that the saloons, houses of prostitution, gambling joints and jails were often emptied out as a result. In true revivals, people get rid of the garbage in their lives. Guzik advises us: “Christians must do this also today, removing books, images, computer files, statues, charms, games, or whatever else might have connection with demonic spirits. They should also destroy them so they are of no use to others.” 32
As true religion has declined in the US we have been assaulted with the occult. Just before the turn of the century a Consumer Reports survey of 17,000 young people ages 10-14 was published. The youth were queried concerning the games they enjoyed the most. Out of 83 games, Monopoly was number 1 and the Ouija Board was number 2. 33
Psychic and spiritist Harold Sherman, who at the time was president of ESP Research Association in Arkansas, said: “The majority who have become involved with possessive and other entities come by this experience through the Ouija Board.” 34
Another spiritually dangerous game today is Dungeons and Dragons. John Ankerberg and John Weldon describe it in their Encyclopedia of New Age Beliefs: “In Dungeons and Dragons, magic is prevalent and can be used in a variety of ways. Also demons, necromancy, astral projection, spells, etc., are also used.” 35 And we wonder why so many of our Christian young people get messed up and troubled by the occult!
On National Public Radio (2004) it was announced that Wicca is now believed to be one of the fastest-growing religions among high school and college students. It has also become sort of a spiritual home for many feminists, including lesbians.36 In the US church we have a host of Eastern Religions and practices that we need to confess and forsake if we are to really be followers of the Lord Jesus.
“A number who had practiced sorcery brought their scrolls together and burned them publicly. When they calculated the value of the scrolls, the total came to fifty thousand drachmas” (19:19). Ephesus was a great center of magic and the occult as we can plainly see with this verse.37 Magic scrolls and amulets were highly prized in Ephesus and in the ancient world. Some rolls of these grammata were actually called Ephesian Writings. Many of these writings were secret and it was felt that if they were revealed their power would be lost. It is amazing that probably Christians, Jews and pagans together brought these works and cast them on the bonfire.
Such works were expensive and an attempt is made here to calculate the cost of this bonfire. The amount mentioned here is fifty thousand drachmas. Many attempts have been made to translate this amount into modern currency but the figures vary wildly. Probably the best estimate is that a drachma was generally the days’ wage of a working man. So, we have here a very large amount of money, fifty thousand days’ wages, translated into the reader’s currency.38
“In this way the word of the Lord spread widely and grew in power” (19:20). Clearly, the word of God became respected in the whole area. It no doubt spread with power to nearby areas as well. Jesus had triumphed in Ephesus!
PAUL’S PLANS
After all this had happened, Paul decided to go to Jerusalem, passing through Macedonia and Achaia. “After I have been there,” he said, “I must visit Rome also.” Acts 19:21
Verse 20 is a kind of closing summary and with it Paul jumps to his immediate plans. Here we have the first mention of his plans to go to Rome.39 From the Book of Romans we understand why he wished to go there. He desired to make a mission outreach to far-away Spain and wanted the Christians in Rome to assist in that mission (Rom. 15:24, 28). As we know from Romans 15:20, Paul was not willing to build a mission work on another person’s foundation, so he desired to work in new and uncharted territories.
We see here that Paul desired to first visit Macedonia and Achaia before going to Jerusalem. Paul first planned to visit Corinth after passing through Macedonia (1 Cor. 16:5). Later, he apparently promised the Corinthians that he would visit them before and after his Macedonia trip, so that they could have double pleasure. However, the hostile reports from Corinth and the “painful visit” (2 Cor. 2:1) caused him to change his mind and he decided to go directly to Macedonia.
At some point Paul had sent Titus to Corinth with “a severe letter” (2 Cor. 2:4-9; 7:8-12) while he himself planned to go to Macedonia by way of Troas. That “severe letter” has now been lost to us, as well as his very earliest correspondence mentioned in 1 Corinthians 5:9-11. A door of opportunity later would open in Troas but Paul would not find Titus there as agreed, so he refused to linger. He would journey on and eventually meet Titus in Macedonia. Because of a good report from Titus, Paul would then write 2 Corinthians. In it he would explain his change of plans, which had apparently ruffled some at Corinth (2 Cor. 1:15ff.
“He sent two of his helpers, Timothy and Erastus, to Macedonia, while he stayed in the province of Asia a little longer” (19:22). Paul no doubt hoped that Timothy and Erastus could eventually quell some of the problems at Corinth, but he had also assigned them as an advance team to help collect the offering for Jerusalem that had been promised by the Corinthians (cf. Rom. 15:25-31; 1 Cor. 16:1-5; 2 Cor. 8-9). We have no information on Erastus. Several scholars are quite sure that he is not the same Erastus mentioned as the city treasurer of Corinth (Rom. 16:23).40 We cannot tell whether or not Timothy’s trip was successful, but we know that the later trip of Titus was quite successful. Although Titus was a very important and long-term emissary of Paul, Luke strangely does not mention him by name in Acts.
THE RIOT IN EPHESUS
About that time there arose a great disturbance about the Way. Acts 19:23
The Apostle Paul did not go around bashing idols or pagan temples. He merely presented the gospel truth and all these things began to tremble, for they were totally based on lies. The opposition and disturbance at Ephesus was really a testimony to the great effectiveness of Paul’s work in the whole region.41 Actually, Paul was planning to leave the area, since his gospel had already dealt a fatal blow to idolatry there. “…It was inevitable that sooner or later the kingly authority of Jesus would challenge Diana’s evil sway.” 42
We do not know how Luke got his information on this event. Paul’s work in Ephesus did not fall in the “we sections” that have been mentioned, so Luke was not present. Stott suggests that he may have gotten his information from Aristarchus or Gaius, for they were deeply involved in the uproar. They later became travelling companions with Paul and Luke (20:4-6).43 We have noticed that Luke was a careful note-taker and historian. He would not have missed such an opportunity for two eye-witness accounts.
“A silversmith named Demetrius, who made silver shrines of Artemis, brought in a lot of business for the craftsmen there” (19:24). Demetrius was probably the guild master of the silversmiths in Ephesus.44 It appears that he had helped make them quite successful. No doubt, with the preaching of Paul, traffic to the shrines had slackened and the silver trade had fallen off. There are reasons to believe that the whole economy of Ephesus was beginning to undergo a recession. Ephesus was situated at the mouth of the Cayster River, but, due to overgrazing and other abuses of the land, the topsoil had washed away and choked the river’s mouth. Ephesus had entered a state of gradual economic decline so the pilgrim trade to the shrines became more and more important to the silversmiths.45
We need to take a look at the goddess Artemis, who was known in the Roman world as Diana. There seems to be a certain amount of confusion concerning this goddess. Originally, the Greek goddess Artemis was the virgin goddess of the hunt and of nature. From antiquity there are many pictures of this young beautiful girl with a bow. It seems that this original picture was merged with the fertility goddess of the Middle East. Pfeiffer and Harrison say, “Artemis was not the traditional Greek goddess of this name but the ancient mother-goddess of Asia Minor, commonly known as Cybele.” 46 Pett says, “…Her fertility rites would undoubtedly have encouraged very loose sexual behavior (compare Revelation 2:14; Revelation 2:20) as fertility rites regularly did.” 47 Her image came to appear as a gross many-breasted figure, that was supposed to have fallen from heaven, perhaps as a meteor. This Artemis was widely worshipped in over thirty places throughout the ancient world.48
It appears that the silversmiths were making many small figurines of Artemis and even small images of her in the temple for marketing to pilgrims. These small images could be placed along with other household gods in their homes. The silversmiths may have had some concern for Artemis but it is clear that they had a lot more concern for their own pocketbooks. They knew if they were to be heard and followed they must put their focus on Artemis and her wellbeing.49
“He called them together, along with the workers in related trades, and said: ‘You know, my friends, that we receive a good income from this business. And you see and hear how this fellow Paul has convinced and led astray large numbers of people here in Ephesus and in practically the whole province of Asia. He says that gods made by human hands are no gods at all” (19:25-26). Here the real motive of the silver workers comes out. They receive a good income from idolatry and they do not want to lose it. Stedman tells of a man who met his very gloomy-looking friend. “He asked his friend, ‘What’s the matter?’ The friend said, ‘My wife has just made me a millionaire.’ He said, ‘Well, what’s wrong with that?’ The friend answered, ‘I used to be a multi-millionaire.’”50
The silversmiths were not concerned solely with their own area, but with the whole of the Asian province. Utley remarks, “This gives us an insight into the success and permeation of Paul’s ministry in Asia.” 51 We can see in this passage that although Paul had not attacked idolatry directly, the idol-makers had certainly gotten the message that gods could not be made with hands.
“There is danger not only that our trade will lose its good name, but also that the temple of the great goddess Artemis will be discredited; and the goddess herself, who is worshiped throughout the province of Asia and the world, will be robbed of her divine majesty” (19:27). The Temple of Artemis at Ephesus was one of the seven wonders of the ancient world as we have said. It was originally built in 550 BC of pure white marble, but was burned by a fanatic in 356 BC. It was rebuilt in glory but finally completely destroyed in AD 401. Its remains were finally discovered in 1869. The structure was 425 feet (129 m.) in length; 220 feet (67 m.) in width and 60 feet (18 m.) in height. The temple had 127 marble columns, each 60 feet in height, and many with ornaments and color.52 The Temple of Artemis also served as a treasury and bank for the ancient world. Large deposits by kings, and cities were made and committed to the care and protection of the goddess Artemis.53
“When they heard this, they were furious and began shouting: ‘Great is Artemis of the Ephesians!’” (19:28). It usually does not take much effort to create a mob. Benjamin Franklin described a mob as “a monster with hands enough, but no brains.” Max Lerner described a mob as “…a league of frightened men that seeks reassurance in collective action.” 54 The thing that the Roman overlords feared the most was beginning to happen.
“Soon the whole city was in an uproar. The people seized Gaius and Aristarchus, Paul’s traveling companions from Macedonia, and all of them rushed into the theater together” (19:29). For some reason the mob could not locate Paul, so they grabbed his companions Gaius and Aristarchus and rushed with them into the theater. Gaius was Paul’s host at Corinth (1 Cor. 1:14; Rom. 16:23), while Aristarchus from Macedonia traveled with Paul on his third journey and at last joined him in his Roman imprisonment (27:2). This outdoor theater has now been located and it is very large. It has been determined that it could have held almost 25,000 people.55
“Paul wanted to appear before the crowd, but the disciples would not let him” (19:30). From what we see in this verse, Paul was not directly involved in the riot. However, later Paul says that he fought wild beasts at Ephesus (1 Cor. 15:32). Also, he speaks of having a truly life-threatening experience in Asia, where he even despaired of life (2 Cor. 1:8-11). He will later claim that Priscilla and Aquila had actually risked their lives for him (Rom. 16:4).56 So obviously, there are some things we do not understand about this account, or else there was another narrow escape for Paul before he left Asia.
“Even some of the officials of the province, friends of Paul, sent him a message begging him not to venture into the theater” (19:31). The term “officials” in the Greek language is rendered Asiarchōn. This passage sheds considerable light on Paul’s person and ministry. The Asiarchs were very prominent citizens in each province. They had the job of supervising money collected in emperor worship, presiding at games, festivals and even temple services. The Asiarchs were rich and powerful men, and we see that they had a very high opinion of Paul.57 They were risking their high status to save him from the mob. We normally do not think of Paul as being friends with the rich and famous, but he was.
MOB CONFUSION
The assembly was in confusion: Some were shouting one thing, some another. Most of the people did not even know why they were there. The Jews in the crowd pushed Alexander to the front, and they shouted instructions to him. He motioned for silence in order to make a defense before the people.” Acts 19:32-33
The assembly mentioned here (Gk. ekklāsia) means those called out, and it is from this word that we get our word “church.” 58 We can certainly hope that our assemblies will never take on the character of this confused and violent meeting.
We see here that the Jews put forth Alexander, one of their own, perhaps with the idea that he could insure the crowd that the Jewish people had nothing to do with causing the mob scene.59 The Jews always had much to lose in any disturbance because there was the ever-present layer of antisemitism in ancient societies. The blame for any problem could quickly be shifted to the Jews.
This Alexander could have been the same person that Paul later mentions in 2 Timothy 4:14. If so, this man might be identified with the metalworker or coppersmith who had already done some harm to Paul. Sometimes this person gets confused with Demetrius the silversmith. Stedman tells of once hearing a preacher comment on this text. “He said that he, too, had been damaged by Alexander the coppersmith, as he looked at the collection plate and saw all the pennies there!” 60
“But when they realized he was a Jew, they all shouted in unison for about two hours: ‘Great is Artemis of the Ephesians!’” (19:34). Clarke says here, “…the Greeks, knowing that he was a Jew, and consequently as much opposed to the worship of Diana as Paul was, would not hear him…” 61 The crowd was now in a truly hysterical mood.
THE CITY CLERK CALMS THE MOB
The city clerk quieted the crowd and said: “Fellow Ephesians, doesn’t all the world know that the city of Ephesus is the guardian of the temple of the great Artemis and of her image, which fell from heaven?” Acts 19:35
The city clerk (Gr. grammateus) was likely the top civic official. It was part of his duty to make available rulings of the city to the Romans who were headquartered there.62 He was the man who would be held responsible for trouble such as the mob scene in progress.
We have to credit this clerk with a good deal of wisdom. He apparently waited until people were hoarse from screaming and physically exhausted before he spoke. In a common-sense manner he reassured the people that Artemis and her temple were in no real danger and that all the world acknowledged her greatness. After all, “If Artemis was really a goddess, then they should not need to worry about her demise.” 63
“Therefore, since these facts are undeniable, you ought to calm down and not do anything rash. You have brought these men here, though they have neither robbed temples nor blasphemed our goddess” (19:36-37). As we have seen, temples often served as banks in the ancient world, and temple robbery was considered a most impious crime. It is from this act that we get our concept of “sacrilege.” 64 Later in Romans 2:22, Paul will accuse some of the Jews of this crime.
“If, then, Demetrius and his fellow craftsmen have a grievance against anybody, the courts are open and there are proconsuls. They can press charges. If there is anything further you want to bring up, it must be settled in a legal assembly” (19:38-39). The clerk referred the mob to the courts and to the assembly. We know from later sources that the regular assembly or ekklesia met three times each month.65
Scholars have noted here and also with the Gallio incident of Acts 18, that Luke apparently had somewhat of an apologetic motive in his writing.66 He took every opportunity to make clear that the Christians were not a threat to Rome.
“‘As it is, we are in danger of being charged with rioting because of what happened today. In that case we would not be able to account for this commotion, since there is no reason for it.’ After he had said this, he dismissed the assembly” (19:40-41). Ephesus enjoyed the great privilege of being a “free city,” having its own senate. That great privilege depended wholly on Rome’s continued favor.67 What Rome feared and detested most was mob scenes like this one and riots among the people. For such things the privilege of being a “free city” could be forfeited. With this sobering thought the people went home.