Acts Chapter 19:21-41/Commentary

Acts Chapter 19:21-41 19:21 “Paul purposed in the Spirit”: The word spirit here may refer to the Holy Spirit or Paul’s own spirit. The NASV translators obviously believed that the Holy Spirit was continuing to direct Paul’s movements (see Acts 13:4; 16:6-7). The same word is used for Paul’s mind in Acts 17:16. “McGarvey combines the two ideas and supposes that Paul formed this purpose subject to the approval of the Holy Spirit” (Reese p. 684). “To go to Jerusalem”: From the epistles written around this time we learn that Paul is in the process of collecting the contribution for the poor Christians in Jerusalem (Romans 15:25; 1 Corinthians 16:1-3).

“After he had passed through Macedonia and Achaia”: Before he sets out for Jerusalem he first must pick up the gathered collections in places such as Corinth (1 Corinthians 16:3), Thessalonica and Philippi. In addition, Paul needed to deal with issues in Corinth and strengthen the Christians in these churches.

“Saying, ‘After I have been there, I must also see Rome’”: From this point onward, Rome is the goal toward which the book of Acts moves. As yet, Paul had been able to preach in Rome and strengthen the Christians in that area (Romans 1:15; 15:23). The same passage in Romans informs us that Paul also wanted to preach in Spain. Paul will arrive in Rome, but in a way differently from what he had expected. Paul will write the letter to the Romans from Corinth on this trip, and by the time that Paul stops at Corinth, Prisca and Aquila will have moved to Rome (Romans 16:3).

19:22 “And having sent into Macedonia two of those who ministered to him”: While Paul was in one location He often sent his helpers to assist other congregations. “Timothy”: He has been with Paul since Acts 16:1ff. Timothy had already worked with the congregations in Macedonia (Acts 18:5), and the churches in this area knew his worth (1 Thess. 3:1-6; Philippians 2:19-22).

These men are also probably making sure that the collection is ready when Paul arrives (2 Corinthians 8:1ff). “Erastus”: Probably the same Christian who is mentioned in Romans 16:23 and 2 Timothy 4:20 who was the treasurer and worked in Corinth, even though the name was common in the ancient world. “He himself stayed in Asia for a while”: The First Corinthian letter will be written at this time, after Paul had sent Timothy (1 Corinthians 4:17). In that letter Paul mentions that he has already fought with (15:32) many adversaries who still remained in Ephesus, but he was staying there until Pentecost, because “a wide door for effective service has opened to me” (16:9). Paul also warns the

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Corinthians that if Timothy arrives they need to treat him accordingly (16:10-11).

Paul knew that a congregation like Corinth, with all its problems, could destroy a young preacher.

19:23 “There occurred no small disturbance concerning the Way”: “While Paul is waiting in Ephesus for Pentecost (1 Corinthians 16:9) to come, it is time for the regular yearly festival in honor of Artemis. Between our months March and May, the Ephesian calendar had a month called Artemision, during which a special pilgrimage was made by all the worshippers of Artemis to her temple in Ephesus” (Reese p. 686). Once again, the Holy Spirit calls Christianity “the Way” (Acts 9:2; 19:9), because it is the only way (John 14:6). “It is possible that the riot followed a sparsely attended festival” (Reese p. 686).

19:24 “For a man named Demetrius, a silversmith”: One who works in silver.

The next phrase informs us as to what he made from silver. “Who made silver shrines of Artemis”: Secular sources also mention the existence of such shrines. He either made miniature models of the temple of Diana or statuettes of the goddess. Visitors to Ephesus would purchase such models or souvenirs, and once they had been blessed in the temple at Ephesus, they would be taken home. “The huge number of worshippers who regularly came to Ephesus to worship would constitute a lucrative market for such shrines” (Reese p. 687).

Nothing has really changed that much, to this day the goods for sale at any tourist trap are overpriced. Examples of such shrines made of terra cotta or marble have been found around the site of Ephesus by archaeologists. “Was bringing no little business to the craftsmen”: Demetrius may have been the president of the trade union in Ephesus. Notice that the problem here is not doctrinal or ethical, but rather it is one of money. “The shrines were sold for a greatly inflated price, and there would be a huge profit, but not this year, it seems” (Reese p. 688).

19:25 “These he gathered together with the workmen of similar trades”: Either these are workmen who work for Demetrius or he had gathered together all the union leaders of the various trades who profited from the religious tourism in Ephesus. “Men, you know that our prosperity depends upon this business”: He reminded them that they depended upon such crafts for a living.

19:26 “You see and hear that not only in Ephesus, but in almost all of Asia, this Paul has persuaded and turned away a considerable number of people”: This verse reveals that Paul’s preaching had been very influential, not only in the capital city of Ephesus, but in the whole Roman province of Asia as well. A half century later, the Roman writer Pliny in his letter to the emperor Trajan, speaking of the same area, will talk about deserted temples, worship neglected, hardly a single purchaser found for sacrificial victims, because the Christians had so converted the entire area (Pliny, Epistle, X. 96). “Saying that gods made with hands are no gods at all”: Compare with Acts 17:24.

Demetrius, like many unbelievers, fails to stop and reflect upon what he just said.

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He complains that Paul is teaching that gods made with hands are no gods at all —yet how could a god made with human hands be a god? The truth is always very near to the unbeliever if they will just reflect a little. Notice that Paul was not so politically correct as to preach that all faiths were equal roads to heaven; rather he clearly taught that every non-Christian religion was vain.

19:27 “Not only is there danger that this trade of ours fall into disrepute”: That is, that shrine making would come to be viewed with contempt—which is the way that God viewed it! There is nothing noble about making a profit off of a false religion. Demetrius does mention financial considerations but “he was subtle enough to develop three more ‘respectable’ motives for concern, namely the dangers that their trade would lose its good name, their temple its prestige, and their goddess her divine majesty. Thus ‘vested interests’ were disguised as local patriotism—in this case also under the cloak of religious zeal” (Stott p. 309).

Evidently, Demetrius, to get this excited, has seen a sharp drop in his profits in recent months and weeks. “But also that the temple of the great goddess Artemis be regarded as worthless”: Not only would people no longer buy their shrines, but people would no longer come to the temple in Ephesus as well. The temple of Artemis standing in Paul’s day took 220 years to build and was 377 feet in length, 180 in breadth, and was supported by 117 pillars of Parian marble, each of which was 60 feet in height. The doors and paneling were made of cypress and the roof of cedar. The interior had been decorated with statues, paintings and sculptures. “So magnificent was the building that it was said, ‘The temple of Artemis in Ephesus alone is a house suitable for gods’” (Reese p. 689).

Yet, what Demetrius feared did happen. Years later Nero robbed this temple, as well as many other temples, of their treasures to furnish his Golden House at Rome. The Goths burned the remains of this temple in 263 B.C. “And she whom all of Asia and the world worship will even be dethroned from her magnificence”: Bruce notes that there were at least 33 temples in different parts of the first century world where the Ephesian Artemis was worshipped.

Thus Paul continued preaching that there would be “no one to keep up the maintenance of the building, or to bring the costly gifts that were needed to support the priests and priestesses, or to educate the children employed in the temple services, or to pay the retirement pensions to the priests and priestesses who lived past their 60th birthdays” (Reese p. 690). Yet this speech makes Artemis look incredibly weak and impotent. If she is actually a god, why can’t she defend herself?

19:28 “Were filled with rage”: Particularly at the prospect of losing their livelihood. “They began crying out, saying, ‘Great is Artemis of the Ephesians!’”: The term “great” was often applied to Artemis and especially appears on many coins and medals from this time period. But notice that no one is willing to meet Paul in debate and logically discuss whether or not Artemis is actually a true god. If Artemis is truly so great then there must be a good amount of proof for her existence.

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19:29 “The city was filled with confusion, and they rushed with one accord to the theater”: The city of Ephesus was configured with a main thoroughfare, eleven meaters wide, marble-paved and colonnaded, that lead from the harbor to the theater. The theater itself was built into the side of Mount Pion, nearly 500 feet in diameter, and could accommodate at least 25,000 people. The ruins of this theater exist to this day. Such theaters existed, not only for entertainment purposes, but also for political and public gatherings to transact the business of the community. “Dragging along Gaius and Aristarchus, Paul’s traveling companions from Macedonia”: Both of these Christians were from Macedonia, which means that this is a different Gaius than the men mentioned in Acts 20:4 and Romans 16:23; 1 Corinthians 1:14. There is also a Gaius who is mentioned in 3 John 1. Aristarchus was from the Macedonian city of Thessalonica (Acts 20:4), and is named elsewhere (Philemon 24; Acts 27:2; Colossians 4:10).

19:30 “When Paul wanted to go into the assembly, the disciples would not let him”: Notice Paul’s courage. He wanted to address the crowd, and defend his friends, and did not want to leave them to suffer alone. He was prepared if necessary to die, and 2 Corinthians 1:8-9 may refer to this event.

19:31 “Also some of the Asiarchs”: The title Asiarch is pronounced (AY zih arks). These men were from all over the province. They had been elected to superintend the games and festivals in honor of Rome and the emperor. “Their duties would take them now to one city, now to another, according as festivals or games were held, now at Ephesus, now at Colophon or at Smyrna. The fact they are in Ephesus lends strength to the suggestion that his riot took place during Artemision (early festival in honor of Artemis)” (Reese pp. 692-693). “Who were friends of his”: Either they were people that Paul had converted or they were prominent men who respected Paul, even though they were not Christians.

“Sent to him and repeatedly urged him not to venture into the theater”: The very fact that these officials repeatedly urged Paul to stay out of the theater reveals that this is a dangerous situation, and that entering to the theater might have resulted in Paul’s death—as well as the death of many other Christians.

19:32 “The majority did not know for what reason they had come together”: This infers that most in the theater had simply followed the small but vocal minority and really had no idea what the real issue was. Now confusion reigned in the theater as some shouted one thing and others something else, but most of them had no idea why they were there.

19:33 “Some of the crowd concluded it was Alexander, since the Jews had put him forward; and having motioned with his hand, Alexander was intending to make a defense to the assembly” Why the Jews put forth Alexander is not known. Some speculate that the Jews were attempting to dissociate themselves from the Christians, that is, get mad at

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Paul and the Christians, but to not get mad at us. Sadly, the Jews, who knew the truth about idolatry, should so have been preaching that gods made with hands are no gods at all! Some have tried to identify this Alexander with Alexander the coppersmith who is mentioned in 2 Timothy 4:14, who had done Paul much harm, but there is no proof of this. “A defense”: Not a defense of Paul or what Paul taught, seeing that the Jews put him forward, but a defense of the Jews.

19:34 “But when they recognized that he was a Jew, a single outcry arose from them all as they shouted for about two hours, ‘Great is Artemis of the Ephesians!’”

By his dress and features they could tell he was Jewish. The crowd in Ephesus did not tend to draw a sharp line of distinction between Jews and Christians, after all, Paul was Jewish and so were many of his coworkers. The crowd assumes that Alexander is going to defend Paul or the gospel and will have none of it.

Thus they shouted him down, and for two solid hours resumed their chanting.

“Indeed, this section begins and ends with the hysterical screams ‘Great is Artemis of the Ephesians!’ (28,34). Haenchen is right to comment that ‘in final analysis the only thing heathenism can do against Paul is to shout itself hoarse’” (Stott p. 310). In like manner, to this day the argument that Christians often hear against God, the Bible, or Bible teaching is a loud and vocal protest without any real substance.

19:35 “After quieting the crowd, the town clerk”: Next to the Roman proconsul who ruled Asia, the town clerk in Ephesus was the highest-ranking official in the city. This man would express the will of Rome to the Ephesians and bring the concerns to the Ephesians to the ears of the Roman government.

“Among his duties ere the drafting of official decrees, the guardianship and tabulation of state papers, keeping the citizenship lists, and acting as bursar for all the city funds” (Reese p. 695). In the speech that follows we’ll see that this man is an expert in crowd control and how to diffuse a riot.

19:35 “Men of Ephesus, what man is there after all who does not know that the city of the Ephesians is guardian of the temple of the great Artemis”: His first point is that everyone in the world knows the importance of Ephesus and the temple that resides here. In fact this temple was viewed as one of the seven wonders of the ancient world. “And of the image which fell down from heaven”: “Some think it means that the image (which stood in the temple of Artemis) was so old that no one knew for certain about its origin. Others think the original image worshipped at Ephesus was a meteorite (which of course actually would have fallen from the sky) of such a configuration that it in a vague manner represented an image” (Reese p. 696).

19:36 “So, since these are undeniable facts”: Such is often the language of officials who are defending institutions that are on the verge of collapse. Yes, it was a fact that a temple existed in Ephesus, but it was not factual that Artemis

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was real. The town clerk argues that the reputation of Ephesus as the keeper of the great temple to Artemis is in no danger. “You ought to keep calm and to do nothing rash”: He reasons that no one is going to forget the importance of Ephesus or the temple because of Paul’s preaching, yet history records the exact opposite. The city, the temple, and the Artemis cult all collapsed, yet government officials are often far better at compromise and making deals than in predicting the future.

19:37 “For you have brought these men”: That is, Gaius and Aristarchus. The arrest of such men is one example of doing something “rash” rather than remaining calm. “Who are neither robbers of temples”: “Robbing temples is found in inscriptions as denoting a crime to which the severest penalties were attached. The town clerk is saying that the two men who were dragged to the theater are not guilty of any crime that Ephesian law is interested in” (Reese p.

697). “Nor blasphemers of our goddess”: Now some in the crowd probably would have disagreed with this statement, because Paul had boldly preached that gods made with hands are no gods at all. He had preached against Artemis and all false gods. This statement may mean that in his preaching Paul had not used foul or crude language when opposing idolatry.

19:38 “The courts are in session and proconsuls are available; let them bring charges against one another”: He argues that all legal matters need to be presented in the proper forum and not in mob action. There are courts and judges to handle such disputes. If Demetrius and those with him feel that Paul has wronged them then they need to go through the proper channels. The plural proconsuls have intrigued commentators because typically a Roman province had only one proconsul. Yet such a man might have several subordinates that would hear various cases. Reese notes that actually when Paul was in Ephesus, there were two men invested with proconsular authority until the new proconsul appointed by Nero had arrived. See p. 698. In addition, in such a format Paul could defend himself without endangering his life.

19:39 “But if you want anything beyond this”: That is, anything beyond settling the dispute in a court. “It shall be settled in a lawful assembly”: If the case is far more serious than a private dispute then it must be handled in a lawful assembly rather than a mob action. The expression lawful assembly is the correct technical term for the regular (three times a month) official meetings of the city council.

19:40 “For indeed we are in danger of being accused of a riot in connection with today’s events, since there is no real cause for it, and in this connection we will be unable to account for this disorderly gathering”: The inference is that what was happening in the theater was unlawful. Rome took a very dim view of such disturbances, in fact there was a Roman law which made it a capital offense for anyone to be engaged in promoting a riot. “He who raises a mob, let him to punished with death” (Barnes p. 287). If Rome heard about such

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events and demanded an explanation, no real explanation could be given that would satisfy the Romans. And the consequences should be far more serious than the loss Demetrius has attached to Paul’s preaching. The Ephesians could actually lose their status as a free city.

19:41 “The remark about the unlawfulness of the assembly and their inability to account for the riot, was a hint of danger from the Roman authorities in the way of fines which might be imposed on the whole community. It made every man of property feel anxious to get away” (McGarvey p. 168).

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