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A.T. Robertson · Citado em PreceptAustin
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Robertson adds that anoterikos "refers to the highlands (cf. Xenophon’s Anabasis) and means that Paul did not travel the usual Roman road west by Colossae and Laodicea in the Lycus Valley, cities that he did not visit (Col. 2:1). Instead he took the more direct road through the Cayster Valley to Ephesus." Gilbrant on anoterikos - Its use here in Acts 19:1 may indicate that Paul, rather than take the indirect trade route to Ephesus via the valley of the Meander river (the low country), took the more direct route over the hills, reaching Ephesus from the north (Bruce, New International Commentary on the New Testament, 5:384). Passed through (1330)(dierchomai from dia = through + erchomai = come, go) means to go through, to pass through, to move through an area ("When they had gone through the whole island" = Acts 13:6+). All of Luke's frequent uses of dierchomai in Acts - Acts 8:4; Acts 8:40; Acts 9:32; Acts 9:38; Acts 10:38; Acts 11:19; Acts 12:10; Acts 13:6; Acts 13:14; Acts 14:24; Acts 15:3; Acts 15:41; Acts 16:6; Acts 17:23; Acts 18:23; Acts 18:27; Acts 19:1; Acts 19:21; Acts 20:2; Acts 20:25; And came to Ephesus (2181) See description of Ephesos. This was the fulfillment of his earlier promise " taking leave of them and saying, “I will return to you again if God wills,” he set sail from Ephesus." (Acts 18:21+) A T Robertson - The province of Asia included the western part of Asia Minor. The Romans took this country B.C. 130. Finally the name was extended to the whole continent. It was a jewel in the Roman empire along with Africa and was a senatorial province. It was full of great cities like Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, Laodicea (the seven churches of Rev. 2 and Rev 3), Colossae, Hierapolis, Apamea, to go no further. Hellenism had full sway here. Ephesus was the capital and chief city and was a richer and larger city than Corinth. It was located at the entrance to the valley of the Maeander to the east. Here was the power of Rome and the splendour of Greek culture and the full tide of oriental superstition and magic. The Temple of Artemis (or Diana)(see picture) was one of the seven wonders of the world (ED: It was 239 x 418 feet some 4x the size of the Parthenon in Athens!) And found (heurisko) some disciples - Who did Paul find in Ephesus? He found about 12 disciples (Acts 19:7) of John the Baptist (Acts 19:3). Luke is not referring to Apollos for during Paul's journey to Ephesus, Apollos had sailed over to Corinth, where he "powerfully refuted the Jews in public, demonstrating by the Scriptures that Jesus was the Christ." (Acts 18:27-28+) Priscilla and Aquila were most likely still in Ephesus for Paul writes to the Corinthians that "Aquila and Priscilla greet you heartily in the Lord, with the church that is in their house (in Ephesus)." (1 Cor 16:19). The question arises as to what Luke meant by using the term disciples? He normally used this of believers and in fact he says in Acts 19:4 Luke records John was "telling the people to believe in Him who was coming after him, that is, in Jesus.” So were they Christians? It is difficult to be definitive. We know that certainly by Acts 19:6 they were true believers, disciples of Jesus! (see further comments on this thorny question in notes on Acts 19:2). David Williams comments that "In these early days of the church there were probably any number of cases like this, where a clear distinction could not be drawn between the disciples of John and the disciples of Jesus." (UBCS-Acts) Swindoll writes these disciples were "Christians-in-waiting—Jews who had responded positively to John the Baptist’s ministry but who had not yet received a complete articulation of the person and work of Jesus Christ. They had only partial information and had not received the Holy Spirit." (Swindoll's Living Insights New Testament Commentary – Acts) (Ed: This is an interesting, somewhat enigmatic comment -- I cannot truly discern if Swindoll favors these disciples as genuine believers or not?) Polhill on these disciples - Evidently they were not at this point strictly Christian disciples but rather disciples of John the Baptist. (New American Commentary – Volume 26: Acts) (Ed: Note again Polhill does not come out and say he believes these "disciples" were believers!) Robertson on some disciples - They show no connection with Priscilla and Aquila. Luke calls them “disciples” or “learners” (mathetes) because they were evidently sincere though crude and ignorant. There is no reason at all for connecting these uninformed disciples of the Baptist with Apollos. They were floating followers of the Baptist who drifted into Ephesus and whom Paul found. Some of John’s disciples clung to him till his death (Jn 3:22–25; Lk 7:19; Mt. 14:12). Some of them left Palestine without the further knowledge of Jesus that came after his death and some did not even know that, as turned out to be the case with the group in Ephesus. Toussaint - Paul’s question (v. 2) should read, “Did you receive the Holy Spirit when you believed?” To base a doctrine of “a second blessing” on this verse is wrong. The Spirit comes into our lives when we believe on Christ, not afterward (Eph. 1:13–14). (Bible Knowledge Commentary)
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Robertson on prophesying - Inchoative imperfect again, began to prophesy. The speaking with tongues and prophesying was external and indubitable proof that the Holy Spirit had come on these twelve uninformed disciples now fully won to the service of Jesus as Messiah. But this baptism in water did not "convey" the Holy Spirit nor forgiveness of sins. Paul was not a sacramentalist As Kent
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Robertson on hardened - imperfect passive of sklērunō, causative like hiphil in Hebrew, to make hard (sklēros) or rough or harsh (Matthew 25:24). In LXX and Hippocrates and Galen (in medical writings). In N.T. only here and Romans 9:18 and 4 times in Hebrews 3:8, 13, 15; Hebrews 4:7-8 quoting and referring to Psalm 95:8 about hardening the heart like a gristle. The inevitable reaction against Paul (ED: REALLY AGAINST HIS GOSPEL) went on even in Ephesus though slowly. MacArthur on the hardening effect of rejecting truth - When the truth is rejected repeatedly, it hardens the heart, and the message of salvation becomes an "aroma from death to death" (2 Cor. 2:16). Their refusing to repent and believe the gospel is classified as being disobedient, since belief is a divine command (Acts 17:30; cf. Mark 1:15 where Jesus declared that “The time is fulfilled, and the kingdom of God is at hand; repent (present imperative) and believe (present imperative) in the Gospel.”). (Ibid) And disobedient (544)(apeitheo from a = without + peítho = persuade) literally describes one who refuses to be persuaded and who disbelieves willfully and perversely. In studying apeitheo it is important to understand that "the stem peith- (pith-, poith-) has the basic meaning of trust (cf. Latin fido, fides). Apeitheo means not to allow oneself to be persuaded; not to comply with and to refuse or withhold belief in this case, in Jesus as Messiah, in the Gospel, the good news of salvation offered in Christ. Apeitheo speaks of a stubborn, stiff-necked attitude. It speaks of disbelief manifesting itself in disobedience. It is opposed to pisteuo (used in Acts 19:2, 4, 19), the verb translated "believe". Robertson adds that like becoming hardened this verb is "imperfect again (ED: Some sources say it is present tense), showing the growing disbelief and disobedience (apeithēs), both ideas as in Acts 14:2+; Acts 17:5+, first refusal to believe and then refusal to obey. Both sklērunō and apeitheō occur together, as here, in Ecclus. 30:12. HARDENED JEWS BEGIN AGGRESSIVE SMEAR CAMPAIGN The reaction by Paul's Jewish adversaries is a clear example of slander where words are falsely spoken with the intent to damage the reputation of another. Speaking evil of the Way before the people - Speaking evil is in the present tense indicating that these hardened Jews were continually vilifying those who had placed their faith in Jesus and not just before other Jews but to all the people of Ephesus! The heart attitudes of these Jews spewed forth out of their mouths, just as Jesus declared that "out of the heart come evil (poneros = actively hurtful in effect or influence) thoughts, murders, adulteries, fornications, thefts, false witness, slanders (blasphemia - the word kakologeo is a synonym of blasphemeo)." (Mt 15:19). The way (ten hodon) - In the NT Luke alone uses the term Way as another name for believers in Jesus. While he does not explain the derivation one cannot help but suggest that this name has some association with Jesus own self-designation as "the Way" adding that "no one comes to the Father but through" Him, the Way. (John 14:6). There is only one Way, one Name (Acts 4:12). In John 10:7 Jesus used a related metaphor said "Truly, truly, I say to you, I am the door of the sheep." In the Sermon on the Mount Jesus called men to enter the narrow gate and walk the narrow way declaring "Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter through it. For the gate is small and the way is narrow that leads to life, and there are few who find it.(Mt 7:13-14+). Here are other uses of Luke's unique designation of Christians as "the Way"... Acts 9:2 and asked for letters from him to the synagogues at Damascus, so that if he found any belonging to the Way, both men and women, he might bring them bound to Jerusalem. Acts 19:9 But when some were becoming hardened and disobedient, speaking evil of the Way before the people.... Acts 19:23 About that time there occurred no small disturbance concerning the Way. Acts 22:4 “I persecuted this Way to the death, binding and putting both men and women into prisons, Acts 24:14 “But this I admit to you, that according to the Way which they call a sect I do serve the God of our fathers, believing everything that is in accordance with the Law and that is written in the Prophets; Acts 24:22 But Felix, having a more exact knowledge about the Way, put them off, saying, “When Lysias the commander comes down, I will decide your case.” Related Resource: What is “the Way” in the Bible? ESV Study Bible note on the way - meaning either the way of salvation (Acts 16:17; cf. Jesus’ teachings in Matt. 7:14; John 14:6) or the true way of life in relation to God (cf. Acts 18:25-26; cf. Ps. 1:1, 6; 27:11). “THIS IS THE WAY; WALK YE IN IT” (Isa. 30:21). Christ has not come to show us the way, nor has He come only to make the way, but to be the Way. He is the Way. 1. He is the New and living Way, Heb. 10:19. 2. He is the Way through suffering, Heb. 10:19, 20. 3. He is the Way to the Father, Eph. 2:18. 4. He is the Way into Salvation, John 10:9. 5. He is the Way into the Holiest, Heb. 9:8. 6. He is the Way consecrated for us, Heb. 10:20. 7. He is the only Way, John 14:6. Walking in the Way with Jesus While walking in the way with Jesus, Secure from ev’ry start the blows, I’m kept in perfect peace from all my foes. While walking in the way with Jesus. While walking in the way with Jesus, I bid farewell to all my fears; A bow of promise glows above my tears, While walking in the way with Jesus. While walking in the way with Jesus, I hear His “Come to me and rest,” And, looking unto Him, my soul is blest While walking in the way with Jesus. While walking in the way with Jesus, I see my heav’nly home afar; I see the pearly gates for me ajar, While walking in the way with Jesus. Robertson on speaking evil - Now these Jews are aggressive opponents of Paul and seek to injure his influence with the crowd. Speaking evil (2551)(kakologeo from kakos = evil + lego = to speak) means literally to speak evil of, to curse (e.g., of parents in Mt 15:4, Mk 7:10). Kakologeo means tio use unjustified and abusive language against someone. Kakologeo is used in Mark 9:39 in regard to someone who was casting out demons. Louw-Nida says kakologeo means to revile or "to insult in a particularly strong and unjustified manner." The derivative word katalogos was a "slanderer." Hellenistically, kakologeo means to imprecate evil on, to curse someone (Lxx - Pr. 20:20; Ezek 22:7; Ex 22:28). Kakologeo - 4x - Mt 15:4; Mk. 7:10; Mk. 9:39; Acts 19:9. 5x in the Septuagint - Ex. 21:17; Ex. 22:28; 1 Sa 3:13; Pr 20:20 ("He who curses his father or his mother"); Ezek. 22:7; He withdrew from them and took away the disciples - In a sense Paul "excommunicated" himself from the Jewish synagogue. He severed ties and removed himself and his disciples from their presence. The implication is that during his 3 months of reasoning in the synagogue, some had been convinced and believed in Christ thus becoming His disciples (mathetes). Jack Arnold - This raises the whole question of when does one separate from a denomination or church? Separation is necessary when an organization goes liberal in theology and will no longer listen to the truth. Paul’s example gives three principles to apply before leaving a local church or denomination. First, Paul stayed in the synagogue and evangelized for Christ until the Jews became violent in their opposition. Second, when Paul could no longer stay in the synagogue because it was affecting his attitude and the lives of other Christians, he withdrew. Third, Paul did not wait for the synagogue to expel him, but separated himself and the Christians from apostasy or false teaching. Notice Paul did not separate himself over traditions, ritual, opinions, philosophy of ministry, petty differences, but over doctrinal error and opposition to the truth of Jesus Christ as revealed to him by Christ Himself. (Sermon) PAUL MADE AN "APOSTASY" He stood off from the Jews, making a cleavage so to speak, much as he had done at Corinth (Acts 18:7 but a different verb metabaino). Withdrew (868)(aphistemi from apo = separation of one thing from another + histemi = stand and is the root of our English = apostasy) literally means to stand off from means to withdraw, to remove oneself from. To withdraw from a place, an association or a relationship. In some context it means to apostatize so one might make play on words that Paul apostasized from the apostates! Took away is a picture of Paul marking limits (cf "horizon") around his disciples much as hand the Holy Spirit who said in Acts 13:2+ "Set apart (aphorizo in aorist imperative) for Me Barnabas and Saul for the work to which I have called them.” Robertson comments that "The Jews regarded this withdrawal as apostasy, like separating the sheep from the goats (Matthew 25:32). Paul now made a separate church as he had done at Thessalonica and Corinth." Took away (873)(aphorizo from apó = off from, apart + horizo = mark out the limit) means to mark off the boundaries, to appoint, set one apart for some purpose. It is used of the final separation of the righteous from the wicked (Mt 13:49; 25:32) (which in a sense is what transpired here in Ephesus for the Jews that were left were hardened and wicked!); of the separation of the disciples from the world (Lk 6:22). The central idea is “to limit by setting apart from the rest,” hence, to distinguish from others in some specific way. It is interesting that this same word is used by Paul to describe himself as set apart by God from his mother's womb (Gal 1:15+) and set apart for the Gospel of God (Ro 1:1+). Reasoning daily in the school of Tyrannus (his name means "tyrant"! It was a common name at that time!) - You can't keep a good man down. Paul just did the "Gospel two-step" and moved to a new location. Just as he had reasoned in the synagogue now he reasoned (see above for same verb dialegomai) continually (present tense) in the school of Tyrannus. The NET Note calls it "the lecture hall of Tyrannus." Longenecker on Tyrannus - This was probably the hall of a local philosopher named Tyrannus ("Tyrant") or one rented out to traveling philosophers by a landlord of that name. Since it is difficult (except in certain bleak moments of parenthood) to think of any parent naming his or her child "Tyrant," the name must have been a nickname given by the man's students or tenants. (Expositor's Bible Commentary – Volume 9: John and Acts) School (4981)(schole) means leisure, rest, freedom from labor and business, vacation and came to mean a building where teachers and students met for study and discussion. The pagan sophists often spoke in such halls. Vine has "leisure," then, "that for which leisure was employed, a disputation, lecture;" hence, by metonymy, "the place where lectures are delivered, a school." Robertson adds that schole "is the Greek notion of "school," the Jewish being that of "yoke" as in Matthew 11:29+." Gilbrant on schole - This interesting noun is used in the writings of Pindar (Fifth Century B.C.) to mean “leisure” (Bauer). In the classical world scholē could also mean “lecture, discussion” (Liddell-Scott). The meaning “school, lecture hall” appears to be attested as early as Aristotle (Fourth Century B.C.). In three occurrences in the Septuagint (only 3 uses) scholē means “leisure” (Genesis 33:14; Proverbs 28:19; Sirach 38:24). Arnold has an interesting note on the school of Tyrannus "The Western Manuscript adds the words, “From the fifth to the tenth hour.” Paul and his disciples rented the School of Tyrannus from 11:00 o’clock in the morning to 4:00 o'clock in the afternoon. Why? In the ancient world, the working hours were from about 7:00 a.m. to 11:00 a.m., and then they took a five hour break for a siesta and leisure time. Work resumed after 4:00 p.m. and continued until about 10:00 p.m. The point is that Paul and his Christian disciples gave up precious sleeping time and relaxation time to meet, study the Word and witness to anyone who wanted to hear about Jesus Christ. Notice that they were willing to sacrifice time to further the kingdom of Christ." (Sermon) MacArthur agrees that "Paul did not go off duty at 4:00 p.m. but continued ministering well into the evening hours (Acts 20:31), no doubt instructing from house to house Paul maintained this grueling schedule for two years." (Ibid)
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Robertson - "miracles" or "powers" (dunameis) are supernatural and out of the ordinary, but here God regularly wrought (epoiei), imperfect active) wonders beyond those familiar to the disciples and completely different from the deeds of the Jewish exorcists. This phrase is peculiar to Luke in the N.T. (also Acts 28:2), but it occurs in the classical Greek and in the Koiné as in 3 Macc. 3:7 and in papyri and inscriptions (Deissmann, Bible Studies, p. 255). In Samaria Philip wrought miracles to deliver the people from the influence of Simon Magus. Here in Ephesus exorcists and other magicians had built an enormous vogue of a false spiritualism and Paul faces unseen forces of evil. His tremendous success led some people to superstitious practices thinking that there was power in Paul's person. Word Pictures in the New Testament. Larkin comments that "The skeptic and the mimic will immediately draw the wrong conclusions about these happenings: either they did not occur, or they should be copied. Neither response is the intention of Luke or the rest of biblical teaching (Stott 1990:306). Paul, by his own testimony, was a miracleworker; this was part of his credentials as an apostle (Rom 15:19; 2 Cor 12:12; Gal 3:5). These healings did occur, but to imitate them—as some media evangelists have been wont to do with "prayer cloths" or other "prayed-over" trinkets sent through the mail—is to reduce miracle to magic, or impersonal manipulation (contrast Lk 8:43-48). Following James's instructions is still the best way to call on the Lord for healing (Jas 5:14-15). (Ibid) Steven Cole draws some modern parallels - As you are no doubt aware, many evangelicals claim that we should often be experiencing the kinds of signs and wonders that we read about in our text. Since the early 20th century, the Pentecostals made such claims, but not many took them seriously. But in the late 1970’s, John Wimber and the Vineyard churches that he spawned began claiming that miracles should be the ordinary experience of the church. Jesus said that His followers would do greater works than He Himself did (Jn 14:12). Wimber asserted that the main reason that we do not see such works of power is our skeptical Western mindset. Along with Peter Wagner and Charles Kraft, in 1982 Wimber began teaching a course at Fuller Seminary, MC510, popularly called, “Signs and Wonders.” Hundreds of students took the course, which ran until 1986, when the seminary halted the class and appointed a task force to evaluate the material from biblical, theological, scientific, and pastoral perspectives (published as Ministry and the Miraculous, ed. by Lewis Smedes [Fuller Seminary], 1987 - see review of this book; 50 pages of book available online - has 5 of 7 chapters but NOT chapter 7 - "Miraculous Healing and Responsible Ministry"). Wimber did not believe that miracles will take place every time we pray, but he did teach that they are the necessary manifestation of the kingdom’s presence and advance. If we are not doing miracles along with our preaching, we are not preaching the gospel as we should, according to Wimber. The hope of miraculous healing attracts many people to churches that claim to see such miracles happening, because there are many who are afflicted with serious, incurable illnesses. We have many in our church suffering from such diseases. I often pray for them, and I would rejoice if God miraculously healed them. Sometimes God does heal miraculously, and we should pray for it, if it is His will. If I thought that anyone in town, or even in the United States, had the God-given gift of healing, I would either try to bring him here or urge those who are sick to go wherever he was, so that they might be healed. But I question both the Vineyard’s theology and its claims of success in healing large numbers of those who are seriously sick. As the Fuller Seminary evaluation noted, not even the apostles did miracles on a par with those of Jesus. And “by any ordinary standard of equivalence, the healings reported by contemporary healing ministries hardly qualify as ‘greater works’ than Jesus did” (p. 31). Luke notes that these miracles in Ephesus were extraordinary, even for the apostle Paul (Acts 19:11). They seem to parallel the extraordinary miracles that Peter performed for a brief period in his ministry (Acts 5:15-16). It is significant that apart from Stephen and Philip, who worked closely under the apostles, there are no miracles recorded as performed by anyone other than the apostles. And, it seems that all who were brought to them were healed (Acts 5:16). The purpose of these apostolic miracles (according to Heb 2:3-4), was to confirm the message of salvation that Jesus and the apostles proclaimed. In fact, throughout the entire Bible, miracles are not uniformly sprinkled as everyday occurrences. Rather, they are clustered at key moments, such as the Exodus, where God was working on behalf of His people. Those who lived after are often reminded of these former miracles to call them back to God (see Ex 12:14, 12:42, 13:3). In our text, Paul’s extraordinary miracles in Ephesus are contrasted with the attempts of some inept Jewish exorcists to duplicate the miracles. No doubt the early church often chuckled as it retold the story of these seven men running wounded and naked from the house after the demonic man overpowered them. By drawing this contrast, I think that Luke wants us all to learn a vital lesson that many “faith healers” and their followers need to learn: We should allow God to use us according to His will for His glory, | but we should not try to use Him for our own purposes. That summarizes the main difference between Paul and these Jewish exorcists. Paul was allowing God to use him according to God’s will and for God’s glory. But these spiritual charlatans were trying to use God for their own financial profit, and those who hired the exorcists were trying to use God’s power for their own purposes. They had no intention to repent of their sins and submit their lives to God’s purpose. Rather, they wanted to use God as an Aladdin’s Genie, and then put Him back on the shelf until they needed His services again. Even so, many—even many in the evangelical church—attempt to use God for health or wealth or whatever other favors they desire. When He doesn’t perform according to their expectations, they quickly look elsewhere for answers. But in their search for answers to their problems, Jesus Christ is not their Lord. They are their own lords, as seen by their quickly turning to the world when Jesus doesn’t seem to work as they had hoped. If we come to God to use Him to see if He works, then we are still the lords of our lives, and we have not turned from our many sins. If God works, then we’ll use Him whenever we need Him, but we determine when and where that will be. Do we need a new job or a raise in our current job? Name it and claim it by faith, and it’s yours! Do you need healing from a disease? Command God and He must obey your word of faith! This is what many in the Word of Faith movement are teaching! For example, a prominent Word-Faith teacher has blatantly said, Now this is a real shocker, but God has to be given permission to work in this earth realm on behalf of man. Yes, you are in control! So if man has control, who no longer has it? God. When God gave Adam dominion, that meant God no longer had dominion, so God cannot do anything in this earth unless we let Him. And the way we let Him or give Him permission is through prayer. (Fred Price, quoted by Christianity in Crisis Study Guide, p. 40; in The Signs and Wonders Movement—Exposed [Day One Publications], ed. by Peter Glover, p. 34). (See also Is the Word of Faith movement biblical?) That kind of heresy makes man the lord and God man’s servant. But the God of the Bible is the Sovereign Lord, who “does according to His will in the host of heaven and among the inhabitants of earth; and no one can ward off His hand or say to Him, ‘What have You done?’” (Da 4:35). Acts 19:12 so that handkerchiefs or aprons were even carried from his body to the sick, and the diseases left them and the evil spirits went out NICNT Sweat-rags and aprons which had been in contact with his body were actually taken from him and applied to those who were sick, so that their diseases left them and evil spirits were expelled. NET Acts 19:12 so that when even handkerchiefs or aprons that had touched his body were brought to the sick, their diseases left them and the evil spirits went out of them. GNT Acts 19:12 ὥστε καὶ ἐπὶ τοὺς ἀσθενοῦντας ἀποφέρεσθαι ἀπὸ τοῦ χρωτὸς αὐτοῦ σουδάρια ἢ σιμικίνθια καὶ ἀπαλλάσσεσθαι ἀπ᾽ αὐτῶν τὰς νόσους, τά τε πνεύματα τὰ πονηρὰ ἐκπορεύεσθαι. NLT Acts 19:12 When handkerchiefs or aprons that had merely touched his skin were placed on sick people, they were healed of their diseases, and evil spirits were expelled. KJV Acts 19:12 So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them. ESV Acts 19:12 so that even handkerchiefs or aprons that had touched his skin were carried away to the sick, and their diseases left them and the evil spirits came out of them. ASV Acts 19:12 insomuch that unto the sick were carried away from his body handkerchiefs or aprons, and the evil spirits went out. CSB Acts 19:12 so that even facecloths or work aprons that had touched his skin were brought to the sick, and the diseases left them, and the evil spirits came out of them. NIV Acts 19:12 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. NKJ Acts 19:12 so that even handkerchiefs or aprons were brought from his body to the sick, and the diseases left them and the evil spirits went out of them. NRS Acts 19:12 so that when the handkerchiefs or aprons that had touched his skin were brought to the sick, their diseases left them, and the evil spirits came out of them. YLT Acts 19:12 so that even unto the ailing were brought from his body handkerchiefs or aprons, and the sicknesses departed from them; the evil spirits also went forth from them. Ac 5:15 2Ki 4:29-31 13:20,21 Acts 19 Resources - Multiple Sermons and Commentaries JUST ONE TOUCH Handkerchiefs and work aprons that apparently had touched Paul had miraculous powers from God to heal. So that - Or "for this reason." This almost functions like an explanation of how the miracles were so extraordinary. Kistemaker - The focus is on God, who heals the people physically and through the preaching of the gospel restores them spiritually. God performs "extraordinary miracles," as Luke writes. He demonstrates his power among the people so that they may turn to him in faith and obtain salvation. (Ibid) Criswell - This most unusual vehicle of healing, blessed by God during Paul's ministry at Ephesus, does not seem to be characteristic of apostolic labor in other locales, even in the Book of Acts. By late in the first century such authentication of miracles was diminishing, if not absent altogether. (BSB) Handkerchiefs or aprons were even carried from his body to the sick - Note that these are not magical objects. They were simply the way the Spirit of God choose to manifest His power and point others to His instrument the apostle Paul. As F F Bruce reminds us "No intrinsic healing efficacy is ascribed to these things; the healing efficacy lay in the powerful name of Jesus." Body (5559)(chros) occurs only here and refers to the surface of the skin and Luke the physician uses it as a metonym of the the body. Chrōs designates “human skin,” and as such is distinguished from derma which usually denotes the skin of an animal, normally with the hair still attached. Chros in the Septuagint especially to translate the Hebrew bāsār, “flesh” - Ex 28:42; Lev. 13:2; Lev. 13:3; Lev. 13:4; Lev. 13:11; Lev. 13:13; Lev. 13:14; Lev. 13:15; Lev. 13:16; Lev. 13:21; Lev. 15:7; Lev. 16:4. Luke the physician had mentioned a similar supernatural sign associated with the apostle Peter - "And all the more believers in the Lord, multitudes of men and women, were constantly added to their number, to such an extent that they even carried the sick out into the streets and laid them on cots and pallets, so that when Peter came by at least his shadow might fall on any one of them. (Acts 5:14-15+, compare healing through touching Jesus' cloak - Lk 8:44+, Mk 5:27–34; Mk 6:56). Handkerchiefs (napkin)(4676)(soudarion) is from a Latin loan word sudarium from sudor (sweat) transliterated into Greek soudarion which is a sweatcloth handkerchief or napkin. (Luke 19:20+; Acts 19:12). In Acts 19:12 the sweat cloths (“handkerchiefs,” KJV, NIV, NASB) Paul apparently tied around his head while making tents were taken to heal the sick (F F Bruce, New International Commentary on the New Testament, Acts, p.384). Aprons (4612)(simikinthion) a thing girded round half the body" (Latin, semicinctium), was a narrow apron, or linen covering, worn by workmen and servants.
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Robertson - Papyri examples exist where amphoteroi means "all" or more than "two" (Robertson, Grammar, p. 745). So here amphoteroi includes all seven. "Both" in old English was used for more than two. NET Note on subdued - "beating them all into submission...According to W. Foerster, TDNT 3:1098, the word means "the exercise of dominion against someone, i.e., to one's own advantage." These exorcists were shown to be powerless in comparison to Jesus who was working through Paul. Subdued ("Mastered")(2634)(katakurieuo from katá = down + kurieúo = have dominion over) means to have dominion "down" on others and includes the idea of domineering as in the rule of this supernaturally strengthened demon over these natural men. Kata speaks of "down" and gives a picture of them being beaten down! Note the verb is derived from kurios which means "Master" so in effect the demons "mastered" the sons of Sceva. Overpowered (2480)(ischuo from ischus = might) means the demon was strong in body and had the necessary physical strength to accomplish his objective. They were overcome by his superior force. Compare the power of the demon in Mk 5:3-4. So that (hoste) introduces a result. They fled out of that house naked and wounded - Their charade exposed by their physical beating, they are probably thankful to escape without their clothes but still with their lives. Wounded is in the perfect tense which is fascinating for it indicates that the wounds took some time to heal! Fled (escaped)(1628)(ekpheugo from ek = out of, from + pheugo = move quickly from a point; flee; run) means to flee out of a place, run away and in this context to escape with their lives! Naked (stripped) (1131)(gumnos cp our English "gym") means not covered, nude or naked but not necessarily descriptive of absolute nakedness as it was used of a person wearing only an under-tunic (descriptive of the mode of dress in the ancient gymnasiums in Greece and Rome). Polhill adds that "With the extreme sense of modesty characteristic of Judaism, the nakedness of the Jewish exorcists was almost symbolic of their total humiliation in the incident." (NAC) Wounded (5135)(traumatizo from trauma = wound) means to wound and is found only in Lk 20:12 and Acts 19:16. This verb is found in classical Greek from Aeschylus (Fifth Century B.C.). The perfect tense pictures their wounds as occurring at a point in time (the initial beating) and lasting for a period of time, suggesting they were seriously wounded by the demonic beat down! Traumatizo in the Septuagint - 1 Sa 31:3; Song 5:7; Isa 53:5; Jer 9:1; Ezek 28:16; Ezek 28:23; Ezek 30:4; Ezek 32:28; Ezek 35:8 Kistemaker sums up two results of the beating of the seven sons - On the one hand, these exorcists learned not to invoke the name of Jesus. On the other, the incident promoted the cause of the gospel. (See Acts 19:17) Jack Arnold - One of the manifestations of demon possession is extraordinary physical strength. The demon possessed man took out after the seven single handedly, routed them, tore off their clothes, and they jumped out of doors and windows and ran through the town as streakers. What does this teach us? It is only a Christian using the name of Christ in the power of Christ who can cast out a demon. No human power, even using the name of Christ, can dislodge a demon. Furthermore, we still have the seven sons of Sceva with us today who are trying to change men but they have different names. You can call them “philosophy” or “psychology” or “sociology” or “communism” or “education” or “science” or even “religion.” You can call them different names but not one of them has the power to change the heart of man or deliver him from slavery to Satan. Only Christ can change people’s lives and give them a spiritual dimension. (Sermon)
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Robertson says "Considerable number of the performers or exorcists themselves who knew that they were humbugs were led to renounce their evil practices." Polhill - Magic was part of Ephesian culture. Nor should one question the integrity of these Ephesian Christians who only now openly forsook such ways. Salvation involves a process of growth, of increasing sanctification. And after all, the Ephesian spells were not that remote from the horoscopes and board games that supposedly communicate telepathic messages with which many Christians dabble in our own day. (Ibid) (ED: WORD TO THE WISE - DABBLING WITH THE DEMONIC IS DANGEROUS, EVEN GAMES LIKE DUNGEONS & DRAGONS, [especially the early versions]!) Practiced (4238)(prasso) means doing something as a regular practice or as a routine habit, and is distinguished from poieo which means "to do" which focuses more on the end/achievement of the action. And so Luke's use of prasso clearly pictures these practitioners as not just dabbling occasionally with a ouija board but diving in wholeheartedly and habitually as they sought to bring about some supernormal effect or end. Luke's uses of prasso - Lk. 3:13; Lk. 19:23; Lk. 22:23; Lk. 23:15; Lk. 23:41; Acts 3:17; Acts 5:35; Acts 15:29; Acts 16:28; Acts 17:7; Acts 19:19; Acts 19:36; Acts 25:11; Acts 25:25; Acts 26:9; Acts 26:20; Acts 26:26; Acts 26:31 Magic (4021)(periergos from peri = beyond + ergon = work, deed) literally "a work about." Friberg says literally "overcareful, overdoing."
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Robertson notes that periergos "is a technical term for magic as the papyri and inscriptions show." Deissmann on periergos - Thus the expression ta perierga is a terminus technicus for magic. (Scroll to note 5 on page 330) Zodhiates on periergos - "(In 1 Ti 5:13) Used of people who scurry about fussing over, and meddling in, other peoples' affairs being overwrought with unnecessary care." It was also a standard term for black arts or magic (Acts 19:19). It pointed to the lengthy and various rituals involved in incantation ceremonies and the fastidiousness with which they were performed.(Complete Word Study Dictionary – New Testament) Liddell - Scott on periergos - 1. careful overmuch, Lys., etc. 2. busy about other folk's affairs, meddling, a busybody, Xen. II. pass. done with especial care, elaborate, Aeschin., etc. 2. superfluous, Plat., etc. 3. curious, superstitious, Plut. Gilbrant on "A papyrus of the Third or Fourth Century A.D. refers to the magic arts of the populace through which they consulted idols by means of herbs and other devices (cf. Moulton-Milligan). A GLORIOUS CONFLAGRATION Robertson quips "What a glorious conflagration it would be if in every city all the salacious, blasphemous, degrading books, pamphlets, magazines, and papers could be piled together and burned." One wonders what he would have said about the INTERNET!!! Sadly the devil has intimately interwoven evil with good in the internet, and we have become so computerized that it would be difficult to function without internet access (you're accessing hopefully some of the "good" even as you read these notes!) Ephesus was a "magical" culture - Magic is a category into which have been placed various beliefs and practices considered separate from both religion and science. Emerging within Western culture, the term has historically often had pejorative connotations, with things labelled magical perceived as being socially unacceptable, primitive, or foreign. (Wikipedia) Brought their books together and began burning them in the sight of everyone - Their books (or scrolls) contained the magical names and incantations used in their "magical arts." Began burning is in the imperfect tense which presents a vivid picture of what was transpiring in Ephesus - some would bring their books and toss them on the pile, then another, and another, etc. It was quite an "unholy bonfire!" And it likely was not completed in one day but continued. Their actions give us an excellent illustration of genuine confession and repentance. They backed up their words with their actions, always a good thing to do, especially when it has to do with confessing sin (1 Jn 1:9+). This tangible example of repentance is similar that Paul described among the pagan idol worshipers in Thessalonica writing... For they themselves report about us what kind of a reception we had with you, and how you turned to God from idols to serve a living and true God,(1 Th 1:9+) Books (975)(biblion from biblos = the inner bark of a papyrus plant, hence a scroll, a book) is the diminutive form of biblos and means a book, a roll, a volume, a document, a scroll, a writing. Ancient writing were in the form of a scroll, which was "sheets of papyrus glued together and rolled at each end to collect a long literature work in a form for public reading or private study." (Holman; See also Hastings' Dictionary)
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Robertson - Ephesus was largely Greek and probably the silver pieces were Greek drachmae or the Latin denarius, probably about ten thousand dollars or two thousand English pounds. NLT says "The value of the books was several million dollars." Luke's point is not a specific number as much as the (priceless) specific transforming effect of the Gospel on the hearts of these new believers! Counted (4860)(sumpsephizo from sun = together + psephizo = to count with stones, to reckon [count the cost of required renunciation] in Lk 14:28+, to vote with stones, to reach a verdict [Acts 26:10] from psephos = stones as used for counting) means to reckon together, to add up, calculate, compute. In secular Greek - "count the hours." It is interesting that the root word is psephos which in the plural was used to describe small stones used in occult practices (astrology, soothsaying - TDNT).
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Robertson - Imperfect actives, kept growing and gaining strength. It was a day of triumph for Christ in Ephesus, this city of vast wealth and superstition. Ephesus for centuries will be one of the centres of Christian power. Timothy will come here and John the Apostle and Polycarp and Irenaeus. Related Resources: The Power of God's Word The Word of God - Quotations and Illustrations Hebrews 4:12 Commentary 1 Thessalonians 2:13 Commentary Memorizing His Word A Primer On Biblical Meditation Growing and Prevailing - Sermon Notes - C H Spurgeon And many that believed came, and confessed, and showed their deeds. (19) Many of them also which used curious arts brought their books together and burned them before all men: and they counted the price of them, and found it fifty thousand pieces of silver. (20) So mightily grew the word of God and prevailed. Acts 19:18-20 This last verse is a despatch from the seat of war announcing a glorious victory for the royal arms. Past triumphs of the gospel may be used as encouragements. We, too, shall see the Word of God grow and prevail, for— The gospel is the same as ever. The human race is unchanged at heart. The sins to be overcome are the same. The Holy Spirit is just as mighty to convince and renew. The trophies of victory may be expected to be the same. Men, magic, books, and the love of money shall all be subdued.Let us turn aside to see— I. THE WORD OF GOD PLANTED.Planted it was, or it could not have grown. The work proceeded in the following fashion— 1. Certain disciples were further enlightened, aroused, and led to seek a higher degree of grace. This was an admirable beginning, and revivals thus commenced are usually lasting. 2. These became obedient to an ordinance which had been overlooked (verse 5), and also received the Holy Ghost, of whom they had heard nothing: two great helps to revival. 3. A bold ministry proclaimed and defended the truth. 4. Opposition was aroused. This is always a needful sign. God is not at work long without the devil working also. 5. Deceitful counterfeiting commenced, and was speedily ended in the most remarkable manner. 6. Paul preached, pleaded, made the gospel to sound forth, and on departing could say, "I am pure from the blood of all men." Read this and the following chapter, and see how three years were well spent in planting the church at Ephesus. II. THE WORD OF GOD GROWING."So mightily grew the word of God." The measure of it was seen— 1. In a church formed with many suitable elders. 2. In a neighborhood fully aware of the presence of the gospel among them. It touched them practically, so much so, that important trades were affected. 3. In a people converted, and openly confessing their conversion. 4. In a general respect paid to the faith. Even those who did not obey it, yet yielded it homage and owned its power. Here we see Paul's work and God's work. Paul labored diligently in planting, and God made it to grow, yet it was all of God. Is the word of God growing among us? If not, why not? It is a living seed, and should grow. It is a living seed, and will grow unless we hinder it. III. THE WORD OF GOD PREVAILING.Growth arouses opposition; but where the word grows with inward vitality it prevails over outward opposition.The particular proof of prevalence here given is the burning of magical books. 1. Paul does not appear to have dwelt continually upon the evil habit of using magical arts; but gospel light showed the guilt of witchcraft, and providence cast contempt on it. 2. The sin being exposed, it was confessed by those who had been guilty of it, and by those who had commenced its study. 3. Being confessed, it was renounced altogether, and, though there was no command to that effect, yet in a voluntary zeal of indignation the books were burned. This was right because—If sold, they would do harm. They were so detestable that they deserved burning. Their public burning lighted up a testimony. 4. Their destruction involved expense, which was willingly incurred, and that expense gave weight to the testimony.No other proof of power in our ministry will equal that which is seen in its practical effect upon our hearers' lives. Will you who attend our preaching see to it that you purge yourselves from all filthiness of the flesh and of the spirit? Sparks It's a blessed time in a soul, it's a blessed time in a family, it's a blessed time in a congregation, it's a blessed time in a country when the word of God grows mightily and prevails . . . . It's a blessed time when open sinners are seen leaving their sins and seeking the Savior; when men are seen giving up their unholy gains; when tavern-keepers take down their signs and burn them when they give up their licenses; and it's a blessed time when card-players throw away their cards and take the Bible instead. It's a blessed time when the lovers of gaudy dress take their gaudy dresses and destroy them. Robert Murray McCheyne The gospel, like a plant of great vigor, will grow almost among stones. Thus have I seen it to grow among hypocrites, formalists, and worldlings; and I have seen it laying hold of one, and another, and indeed of many, however untoward the surrounding soil "So mightily grew the word of God and prevailed." When the leaven of the gospel begins to work, there will be no need of a train of arguments to prove how inexpedient, how utterly unworthy it is for a Christian to turn aside after the vain amusements and trifling books used by the world: "Ephraim shall say, What have I to do any more with idols?" What have I to do with black arts, or dealing with a lie? Those who first trusted in Christ were willing to forsake all and follow him. The grace of the gospel produces a new taste — it alters everything about us — our friends, our pursuits, our books, etc. — Richard Cecil Agesilaus, when he saw the usurer's bonds and bills blazing in the fire, said, "I never saw a better or a brighter fire in all my life!" and it were heartily to be wished that all scandalous, blasphemous, and seditious books and pamphlets were on the fire, too. — John Spencer Yes, God blessed the self-denial, and gave them compensation and a compensation, too, remarkably appropriate. They who burned books, obtained books. They burned books for Christ, and they received books from him. Have you never heard of Paul's Epistle to the Ephesians? Do you recollect no such letter as one from the Savior "to the Angel of the church at Ephesus"? — T. R. Stevenson The Earl of Rochester, of whom it has been said that he was "a great wit, a great scholar, a great poet, a great sinner, and a great penitent," left a strict charge to the person in whose custody his papers were, to burn all his profane and lewd writings, as being only fit to promote vice and immorality, by which he had so highly offended God, and shamed and blasphemed the holy religion into which he had been baptized. Acts 19:21 Now after these things were finished, Paul purposed in the spirit to go to Jerusalem after he had passed through Macedonia and Achaia, saying, "After I have been there, I must also see Rome." NET Acts 19:21 Now after all these things had taken place, Paul resolved to go to Jerusalem, passing through Macedonia and Achaia. He said, "After I have been there, I must also see Rome." GNT Acts 19:21 Ὡς δὲ ἐπληρώθη ταῦτα, ἔθετο ὁ Παῦλος ἐν τῷ πνεύματι διελθὼν τὴν Μακεδονίαν καὶ Ἀχαΐαν πορεύεσθαι εἰς Ἱεροσόλυμα εἰπὼν ὅτι Μετὰ τὸ γενέσθαι με ἐκεῖ δεῖ με καὶ Ῥώμην ἰδεῖν. NLT Acts 19:21 Afterward Paul felt compelled by the Spirit to go over to Macedonia and Achaia before going to Jerusalem. "And after that," he said, "I must go on to Rome!" KJV Acts 19:21 After these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome. ESV Acts 19:21 Now after these events Paul resolved in the Spirit to pass through Macedonia and Achaia and go to Jerusalem, saying, "After I have been there, I must also see Rome." ASV Acts 19:21 Now after these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome. CSB Acts 19:21 When these events were over, Paul resolved in the Spirit to pass through Macedonia and Achaia and go to Jerusalem. "After I've been there," he said, "I must see Rome as well!" NIV Acts 19:21 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." NKJ Acts 19:21 When these things were accomplished, Paul purposed in the Spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, "After I have been there, I must also see Rome." NRS Acts 19:21 Now after these things had been accomplished, Paul resolved in the Spirit to go through Macedonia and Achaia, and then to go on to Jerusalem. He said, "After I have gone there, I must also see Rome." YLT Acts 19:21 And when these things were fulfilled, Paul purposed in the Spirit, having gone through Macedonia and Achaia, to go on to Jerusalem, saying -- 'After my being there, it behoveth me also to see Rome;' Now after these things were finished Ro 15:25-28 Ga 2:1 Paul purposed in the spirit to go to Jerusalem -Ac 16:6-10 18:21 20:22 La 3:37 Ro 1:13 2Co 1:15-18 after he had passed through Macedonia and Achaia - Ac 20:1-6 to go to Jerusalem - Ac 20:16,22 21:4,11-15,17 24:17,18 Ro 15:25,26 I must also see Rome - Ac 18:21 23:11 25:10-12 27:1,24 28:16,30,31 Ro 1:15 15:23-29 Php 1:12-14 Acts 19 Resources - Multiple Sermons and Commentaries Click to enlarge - from the Holman Bible Atlas (digital book; Hardcover) copyright © 1998 B&H Publishing Group, Used by permission, all rights reserved. This is one of the best resources for Bible maps. Please do not reproduce this map on any other webpage. PAUL SETS HIS SIGHTS ON ROME The last half of Acts 19 can be divided into two sections: In Acts 19:21-22 Luke gives us a preview of Paul's future travels. He does this by recording Paul's desires as to where he would go. Paul's focus is set on the capital of the Roman Empire, the great city of Rome. But before he goes to Rome, he desires to revisit Europe, namely, Macedonia and Achaia, in which their were church plants -- Philippi, Thessalonica, Berea, Athens (presumably?) and Corinth were situated. Before Rome he wanted to return to Jerusalem and as discussed his purpose was to take them a financial gift (love offering) from the churches in Europe. At first reading Acts 19:21-22 might seen confusing, but simply read it like a parenthesis or an explanation by Luke of what would take place after the riot in Ephesus (Acts 19:23-41). And so after the assembly had been dismissed (Acts 19:41), Luke picks back up with a travelogue that in essence is the fulfillment of the "preview" in Acts 19:21-22 After the uproar had ceased, Paul sent for the disciples (AT EPHESUS), and when he had exhorted them and taken his leave of them, he left to go to Macedonia. When he had gone through those districts (MACEDONIA - Philippi, Thessalonica, Berea) and had given them much exhortation, he came to Greece. (Acts 20:1-2+) Comment - Click to enlarge the map above to help follow along with these notes. Note that in that beautiful map there is not record of Paul's trip to Illyricum (see following note). Luke obviously does not include all of the details about Paul's trip from Ephesus to Macedonia. For example when compared with Paul's other letters it is clear that he spent time in Troas and was awaiting Titus who never arrived (2 Co 2:12). From there Paul went to Macedonia (see map - 2 Co 2:13) which is where the first European churches had been planted - Philippi, Thessalonica, Berea (? Amphibolus, Neapolis). It is very possible that from Macedonia Paul went on to Illyricum (just to north and west of Macedonia - See dark brown area on map), for he later writes "round about as far as Illyricum I have fully preached the gospel of Christ." (Ro 15:19+) His declaration certainly suggests that he was literally in Illyricum. However, the timing of his trip to Illyricum can only be suggested as having occurred after he had visited the churches in Macedonia, but we cannot be dogmatic. Ryrie says that "From Macedonia Paul wrote 2 Corinthians and followed it up with his final recorded visit to the church (Acts 20:1-4)." While Paul was in Macedonia, Titus arrived with the news that the church at Corinth had accepted his first letter (written from Ephesus - see 1 Cor 16:8, 19) and which prompted the writing of his second epistle to the Corinthians. Are you hanging with me regarding these events? When Luke records after his time in Macedonia that "he came to Greece" we are to understand this as his arrival in Achaia (see Acts 19:21) and specifically to the church at Corinth. Now after these things were finished - This would suggest that it is at the end of 2 years of ministry and not only had Ephesus been evangelized, but so had virtually every major city in Asia. Finished (4137)(pleroo) means to fill up completely, and speaks of totality. Pleroo in Acts - Acts 1:16; Acts 2:2; Acts 2:28; Acts 3:18; Acts 5:3; Acts 5:28; Acts 7:23; Acts 7:30; Acts 9:23; Acts 12:25; Acts 13:25; Acts 13:27; Acts 13:52; Acts 14:26; Acts 19:21; Acts 24:27 Paul used pleroo in Romans 15:18-19+ in which he summarized his 3 missionary journeys across the eastern and northeastern provinces of the Romans Empire... For I will not presume to speak of anything except what Christ has accomplished (katergazomai) through me (PAUL VIEWED HIMSELF AS AN "INSTRUMENT," A CONDUIT IN THE HANDS OF GOD, A GOOD PATTERN TO EMULATE!), resulting in the obedience of the Gentiles by word and deed (See the obedience of faith), 19 in the power of signs and wonders, in the power of the Spirit; so that from Jerusalem and round about as far as Illyricum I have fully preached (pleroo in the perfect tense = speaks of the enduring effect of the Gospel he preached) the Gospel of Christ. (Romans 15:18-19+) Paul purposed in the spirit - Does Luke mean the Holy Spirit or Paul's spirit? Some translation see this as the Holy Spirit (NAS, NLT, ESV, CSB, NKJV, NRSV, YLT). Others see it as Paul's spirit (NET, NIV). Toussaint says "Since the verb means "purposed," not "was led," it may refer to Paul's human spirit." (BKC) Surely one "translation" does not exclude the other because Paul was clearly a Spirit filled (controlled) man and even as he purposed in his human spirit, that purposing would have been energized by the indwelling Spirit, for Paul would later write "it is God who is at work (energeo in present tense = "continually energizing") in you, both to will *(thelo = exercising one's will as from a motive of desire - thus to wish or want to do something, to resolve thus expressing purpose as here in Acts 19:21) and to work (energeo in present tense) for His good pleasure." (Php 2:13NLT+) In other words the Spirit was continually energizing Paul's thoughts directing his "will" toward a certain direction and at the same time giving him the supernatural "energy" to carry it to completion. (See also Acts 20:22-24+ where Paul uses his "spirit" working with the "Holy Spirit.") Paul is contemplating a more extensive missionary journey than any before undertaken. He will return to Jerusalem with the collection from Greece, and then, on his way to Spain, he will visit the Roman Christians. Although those plans were revised by imprisonment in Jerusalem, the end result was the same: Paul saw Rome (cf. Acts 28:1-31+). Strong tradition and some evidence suggest that after release from prison in Rome he did travel to Spain in missionary activity - interesting. Won't it be fun speaking with Paul in Heaven! To go to Jerusalem after he had passed through Macedonia and Achaia, saying, "After I have been there, I must also see Rome - Here in Acts Luke does not record Paul's reason for wanting to go to Jerusalem but it is clear from his writing to the Romans that his visit was to bring a collection from Macedonia and Achaia (see verses 26-27 in following quotation). Then after Jerusalem Paul planned to go on to Rome and from there on to Spain (Ro 15:28). Paul's journey to his journey to Jerusalem occupies the next two chapters in Acts - Acts 20:1-21:16. Paul's intent to go to Jerusalem recalls a similar mindset of His Lord recorded by Luke - "When the days were approaching for His ascension, He was determined to go to Jerusalem." (Lk 9:51+) The letter to Romans gives us a commentary on Paul's desire in Acts 19:21 23 but now, with no further place for me in these regions (SPEAKING OF ASIA, MACEDONIA, ACHAIA), and since I have had for many years a longing to come to you (SAINTS IN ROME) 24 whenever I go to Spain–for I hope to see you in passing, and to be helped on my way there by you, when I have first enjoyed your company for a while– 25 but now, I am going to Jerusalem serving the saints. 26 For (EXPLAINS WHAT HE MEANS BY "SERVING THE SAINTS" IN JERUSALEM) Macedonia and Achaia have been pleased to make a contribution for the poor among the saints in Jerusalem. 27 Yes, they were pleased to do so, and they (SAINTS IN MACEDONIA AND ACHAIA) are indebted to them. For if the Gentiles have shared in their (JERUSALEM'S) spiritual things, they are indebted to minister to them also in material things. 28 Therefore, when I have finished this, and have put my seal on this fruit of theirs, I will go on by way of you to Spain. (Ro 15:23-28+)
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Robertson - This was the way that he actually went, but originally he had planned to go to Achaia (Corinth) and then to Macedonia, as he says in 2 Cor. 1:15-16, but he had now changed that purpose, perhaps because of the bad news from Corinth. Already when he wrote 1 Corinthians he proposed to go first to Macedonia (1 Cor. 16:5-7). He even hoped to spend the winter in Corinth "if the Lord permit" and to remain in Ephesus till Pentecost, neither of which things he did.
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Robertson - The reason for Paul's delay is given by him in 1 Cor. 16:8-9, the great door wide open in Ephesus. Here again Luke and Paul supplement each other. Pentecost came towards the end of May and May was the month of the festival of Artemis (Diana) when great multitudes would come to Ephesus. But he did not remain till Pentecost as both Luke and Paul make plain. Kistemaker - The discord in the Corinthian church kept Paul in Ephesus. Related Resources: Erastus of Corinth - Henry Cadbury - 17 page paper Wikipedia - Erastus of Corinth American Tract Society Erastus Easton's Bible Dictionary Erastus Fausset Bible Dictionary Erastus Holman Bible Dictionary Erastus Hitchcock Bible Names Erastus Hastings' Dictionary of the Bible Erastus Hastings' Dictionary of the NT Erastus People's Dictionary of the Bible Erastus International Standard Bible Encyclopedia Erastus Kitto Biblical Cyclopedia Erastus McClintock and Strong's Bible Encyclopedia Erastus The Nuttall Encyclopedia Erastus Acts 19:23 About that time there occurred no small disturbance concerning the Way. NET Acts 19:23 At that time a great disturbance took place concerning the Way. GNT Acts 19:23 Ἐγένετο δὲ κατὰ τὸν καιρὸν ἐκεῖνον τάραχος οὐκ ὀλίγος περὶ τῆς ὁδοῦ. NLT Acts 19:23 About that time, serious trouble developed in Ephesus concerning the Way. KJV Acts 19:23 And the same time there arose no small stir about that way. ESV Acts 19:23 About that time there arose no little disturbance concerning the Way. ASV Acts 19:23 And about that time there arose no small stir concerning the Way. CSB Acts 19:23 During that time there was a major disturbance about the Way. NIV Acts 19:23 About that time there arose a great disturbance about the Way. NKJ Acts 19:23 And about that time there arose a great commotion about the Way. NRS Acts 19:23 About that time no little disturbance broke out concerning the Way. YLT Acts 19:23 And there came, at that time, not a little stir about the way, there occurred no small disturbance 2Co 1:8-10 6:9 the Way: Ac 19:9 9:2 18:26 22:4 24:14,22 Acts 19 Resources - Multiple Sermons and Commentaries NO SMALL DISTURBANCE Luke now proceeds to show why an incendiary situation gave Paul an incentive to evacuate Ephesus.
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Robertson - Litotes ([ouk = "no" + oligos = "little, small"]), occurs eight times in the Acts as in 15:2, and nowhere else in the N. T. (See Acts 12:18; Acts 14:28 ("a long time" = literally no little time); Acts 15:2 ("great dissension" = no little dissension); Acts 17:4 ("large number"); Acts 17:12 ("a number of prominent Greek women"); Acts 19:23 ("no small disturbance"); Acts 19:24 ("no little business"); Acts 27:20 ("no small storm")). Zodhiates on tarachos - In the NT, it means consternation, trepidation resulting from fear (Acts 12:18; Sept.: 1 Sam. 5:9), as also resulting from excitement, tumult and contention (Acts 19:23). (Complete Word Study Dictionary – New Testament) Tarachos in the Septuagint - Jdg. 11:35; 1 Sa 5:9; Est. 1:1; After they had brought it around, the hand of the LORD was against the city with very great confusion; and He smote the men of the city, both young and old, so that tumors broke out on them. Concerning the Way - Concerning the believers in Jesus. See preceding comments on "The Way." J
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Robertson adds this qualifier "It is a pity that the Revised Version renders Artemis here (ED: FERTILITY GODDESS IN EPHESUS). Diana as the Ephesian Artemis is quite distinct from the Greek Artemis, the sister of Apollo, the Diana of the Romans (ED: THIS ARTEMIS WAS "GODDESS OF THE HUNT" - see picture of her with bow). This temple, built in the 6th century B.C., was burnt by Herostratus Oct. 13 B.C. 356, the night when Alexander the Great was born. It was restored and was considered one of the seven wonders of the world. Artemis was worshipped as the goddess of fertility, like the Lydian Cybele, a figure with many breasts. The great festival in May would offer Demetrius a golden opportunity for the sale of the shrines."
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Robertson notes that "Trade guilds were common in the ancient world. Demetrius had probably organized this guild and provided the capital for the enterprise." Craftsman (5079)(technites from techne = art, trade, craft) refers to an artisan, designer, craftsman, one who customarily engages in a particular craft or occupation. In Hebrews 11:10 the writer uses technites figuratively of God in describing "the city which has foundations, whose architect and builder is God. Vine - It is found elsewhere in Heb. 11:10 "builder;" but this is practically the same as "maker" (dēmiourgos). Trench, Syn. cv., suggests that technitēs brings out the artistic side of creation, viewing God as "moulding and fashioning … the materials which He called into existence." This agrees with the usage of the word in the Sept. Gilbrant - Throughout classical Greek technitēs was a term used to describe a variety of skilled craftsmen such as engravers, wood-carvers, stonemasons, and potters (cf. Liddell-Scott). In general, technitēs referred to any number of skilled individuals— artists, musicians, designers, etc. A second-or third-century document (Dio Cassius 63.29) supposedly records the words of Nero just prior to his suicide (a fatal stab wound into the throat): “Hoios technitēs parapollumai”; that is, “O what a great artist I am wasting (destroying)” (cf. Latin = “qualis artifex pereo”; ibid.). Although a rare figurative use translates the word as “trickster” (one skilled in trickery), the most common meaning is a “craftsman.” The Septuagint translates three Hebrew terms as technitēs: chātsav (a hewer of stones—2 Kings 12:12 [LXX 4 Kings 12:12]), ’ommān (a master workman, an artist—Song of Solomon 7:1,2), chārāsh (an engraver, a woodworker—Jeremiah 10:9, 24:1). The common classical meaning is evident in each Septuagintal occurrence. (Complete Biblical Library Greek-English Dictionary) Technites - 4x - architect(1), craftsman(1), craftsmen(2). - Acts 19:24; Acts 19:38; Heb. 11:10; Rev. 18:22 Technites in the Septuagint - Deut. 27:15; 1 Chr. 22:15; 1 Chr. 29:5; Song. 7:1; Jer. 10:9; Jer. 24:1; Jer. 29:2 Longenecker gives us background to help set the context for the events that follow especially the reaction to Paul's denigration of Artemis - The second factor the life of Ephesus depended on was the worship of Artemis (the Lat. Diana), the multi-breasted goddess of fertility (statue) whose temple was one of the Seven Wonders of the ancient world (see timeline and locations). The relation of Artemis of Ephesus to the Greek goddess Artemis is very vague. Though in their distinctive characteristics they were quite different, in the popular, mind they were often equated. King Croesus of nearby Lydia (reigned 564-546 B.C.) built the first temple to Artemis one and a half miles northeast of Ephesus. It was rebuilt on the same site in the fourth century B.C. after having been set on fire in 356 B.C. This temple was almost four times the size of the Parthenon at Athens and stood till the Goths sacked Ephesus in A.D. 263. With the decline of its commerce, the prosperity of Ephesus became more and more dependent on the tourist and pilgrim trade associated with the temple and cult of Artemis. At the time of Paul's arrival, the people of Ephesus, while surrounded by signs of past wealth and still enjoying many of its fruits, were becoming conscious of the precariousness of their position as a commercial and political center of Asia and were turning more toward the temple of Artemis in support of their economy. (Expositor's Bible Commentary – Volume 9: John and Acts) Acts 19:25 these he gathered together with the workmen of similar trades, and said, "Men, you know that our prosperity depends upon this business. NET Acts 19:25 He gathered these together, along with the workmen in similar trades, and said, "Men, you know that our prosperity comes from this business. GNT Acts 19:25 οὓς συναθροίσας καὶ τοὺς περὶ τὰ τοιαῦτα ἐργάτας εἶπεν, Ἄνδρες, ἐπίστασθε ὅτι ἐκ ταύτης τῆς ἐργασίας ἡ εὐπορία ἡμῖν ἐστιν NLT Acts 19:25 He called them together, along with others employed in similar trades, and addressed them as follows:"Gentlemen, you know that our wealth comes from this business. KJV Acts 19:25 Whom he called together with the workmen of like occupation, and said, Sirs, ye know that by this craft we have our wealth. ESV Acts 19:25 These he gathered together, with the workmen in similar trades, and said, "Men, you know that from this business we have our wealth. ASV Acts 19:25 whom he gathered together, with the workmen of like occupation, and said, Sirs, ye know that by this business we have our wealth. CSB Acts 19:25 When he had assembled them, as well as the workers engaged in this type of business, he said: "Men, you know that our prosperity is derived from this business. NIV Acts 19:25 He called them together, along with the workmen in related trades, and said: "Men, you know we receive a good income from this business. NKJ Acts 19:25 He called them together with the workers of similar occupation, and said: "Men, you know that we have our prosperity by this trade. NRS Acts 19:25 These he gathered together, with the workers of the same trade, and said, "Men, you know that we get our wealth from this business. YLT Acts 19:25 whom, having brought in a crowd together, and those who did work about such things, he said, 'Men, ye know that by this work we have our wealth; Men, you know that our prosperity depends upon this business - Ac 16:19 Ho 4:8 12:7,8 2Pe 2:3 Rev 18:3,11-19 Acts 19 Resources - Multiple Sermons and Commentaries DEMETRIUS GATHERS THE EPHESIAN "CHAMBER OF COMMERCE" In Acts most of the protests against Christianity come from the Jews over religious matters, but here we find one of the two Gentile protests against Christianity (Acts 16:16-24+) and both of these latter are related to financial matters. "The profit motive still opposes the spread of the Gospel." (Constable) Always pithy J
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Robertson quips "It was a gathering of the associated trades, not for a strike, for employer and employees met together, but in protest against the preaching of Paul." Blaiklock has an interesting note on these similar trades or guilds - "The guilds, and the problem they presented to the non-conforming Christian, haunt the background of the New Testament. They were societies not trade unions, primarily social, and multitudinous in ancient society. Records exist of guilds of bankers, doctors, architects, producers of woollen and linen goods, dyers, workers in metal, stone or clay, builders, carpenters, pastry cooks, barbers, embalmers and transport workers." (The Acts of the Apostles: An Introduction and Commentary)
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Robertson says "Contemptuous use of houtos (this)." THOUGHT - One man impacting a major Roman province! This truth should remind and encourage all of us that when God gets complete possession of one man or one woman, the supernatural fruit that results is exceeding abundantly beyond all we could ask or think (read 2 Chr 16:9). Why? Because it is NOT us (just as it was not Paul - read 2 Cor 3:5-6+, 1 Cor 15:10+). The explanation is supernatural - "according to the power (dunamis) that works (energeo in present tense = continually works) within us!" (Eph 3:20+). And what "power" is that? The Holy Spirit continually energizing us with dunamis, inherent ability to accomplish supernaturally when it is impossible to accomplish naturally! Upon whose power are you relying - yours or His? Has persuaded (3982)(peitho) means that a considerable number who heard Paul (and presumably the same message from his disciples) had come to a settled persuasion concerning the Gospel of Jesus Christ. And turned away a considerable number of people - The key here is a considerable number, for had it just been a few, their bottom lines would have been only minimally impacted. Robertson adds that this testimony from a pagan was a "Tribute to Paul's powers as a preacher borne out by Luke's record in Acts 19:10....Paul had cut the nerve of their business. There had long been a Jewish colony in Ephesus, but their protest against idolatry was as nothing compared with Paul's preaching (Furneaux)." Turned away (3179)(methistemi from meta = denoting change of place or condition + histemi =place, stand) literally means to remove or transfer from one place to another. Luke had used methistemi earlier to describe causing a change in Saul's official position "After He had removed him, He raised up David to be their king." (Acts 13.22). Here in Acts 19:26 methistemi conveys the sense of to bring or cause a considerable number of people to turn aside or "change sides" (so to speak), in this case speaking of their changing sides spiritually. THOUGHT - In fact Paul uses this very word to describe what occurs in every soul that says "Yes" to Jesus and receives Him as Lord and Savior. Thus Paul writes that God "rescued us from the domain of darkness (SATAN'S KINGDOM), and transferred (methistemi) us to the kingdom of His beloved Son." (Col 1:13+) Beloved, there are only two possible kingdoms one is subject to in this life - either the Kingdom of Darkness overseen by Satan (1 Jn 5:19+). and the Kingdom of Light overseen by God. There is no middle ground. One is either a slave (and child) of the devil or a slave (doulos as Paul described himself in Ro 1:1+) and child of the King! Again, there are no families in between! This truth sounds harsh, but it is what the Bible teaches is true of every man and woman on earth. This stark reality begs the question - Whose side are you on - darkness or light? Believe in the Lord Jesus Christ and you will be saved and IMMEDIATELY transferred to the Kingdom of light! (Acts 16:31+, read Acts 26:18+). Hallelujah! Amen! Saying that gods made with hands are no gods at all - This single line summarizes Paul's speech in Acts 17:22-31+! It does not take much truth to debunk the false! This is the bad exchange fo light for darkness, of truth for the lie, the pathogenesis of which goes back to Genesis, when Eve bought the lie she could be like God (Ge 3:5+). And so just as Paul later taught the saints at Rome explaining that rejection of God's natural revelation has serious sequelae explaining that those who willfully reject God's grace have in effect "exchanged the glory of the incorruptible God for an image (LIKE SHRINE TO ARTEMIS) in the form of corruptible man and of birds and four-footed animals and crawling creatures. (Ro 1:23+) This is hardly a crime and Demetrius who finally be shown to have no valid grounds for bringing accusation against the Christians (Acts 19:37+). Jack Arnold - Idolatry is the height of stupidity, for men make an object with their own hands and then turn around and pray to the object asking for deliverance. What kind of God do you serve? Do you serve an idol? Do you serve a god of your own imagination? Or do you serve the one, true and living God as He is revealed in Christ Jesus? Do you bow to the God of Scripture? Does your god exist to do your will or do you exist to do God's will? Is your God the sovereign, holy, just and loving God of the Bible or is he some god you made up? (Sermon) Robertson on made with hands - Note the present tense, made from time to time. No doubt Paul had put the point sharply as in Athens (Acts 17:29). Isaiah (Isaiah 44:9-17) had pictured graphically the absurdity of worshipping stocks and stones, flatly forbidden by the Old Testament (Ex 20:4). The people identified their gods with the images of them and Demetrius reflects that point of view. He was jealous of the brand of gods turned out by his factory. The artisans would stand by him on this point. It was a reflection on their work. The OT describes the utter absurdity of idolatry (see especially Ps 115:8!) So why do are we still so attracted to them?! (see also Isa. 44:9–17; Jer. 10:3–11) The idols of the nations are but silver and gold, The work of man’s hands. 16 They have mouths, but they do not speak; They have eyes, but they do not see; 17 They have ears, but they do not hear, Nor is there any breath at all in their mouths. 18 Those who make them will be like them, Yes, everyone who trusts in them. (Psalm 135:15-18) Their idols are silver and gold, The work of man’s hands. 5 They have mouths, but they cannot speak; They have eyes, but they cannot see; 6 They have ears, but they cannot hear; They have noses, but they cannot smell; 7 They have hands, but they cannot feel; They have feet, but they cannot walk; They cannot make a sound with their throat. 8 Those who make them will become like them, Everyone who trusts in them! (Ps. 115:4-8) There you will serve gods, the work of man’s hands, wood and stone, which neither see nor hear nor eat nor smell. (Deut. 4:28)“ Acts 19:27 Not only is there danger that this trade of ours fall into disrepute, but also that the temple of the great goddess Artemis be regarded as worthless and that she whom all of Asia and the world worship will even be dethroned from her magnificence. NET Acts 19:27 There is danger not only that this business of ours will come into disrepute, but also that the temple of the great goddess Artemis will be regarded as nothing, and she whom all the province of Asia and the world worship will suffer the loss of her greatness." GNT Acts 19:27 οὐ μόνον δὲ τοῦτο κινδυνεύει ἡμῖν τὸ μέρος εἰς ἀπελεγμὸν ἐλθεῖν ἀλλὰ καὶ τὸ τῆς μεγάλης θεᾶς Ἀρτέμιδος ἱερὸν εἰς οὐθὲν λογισθῆναι, μέλλειν τε καὶ καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς ἣν ὅλη ἡ Ἀσία καὶ ἡ οἰκουμένη σέβεται. NLT Acts 19:27 Of course, I'm not just talking about the loss of public respect for our business. I'm also concerned that the temple of the great goddess Artemis will lose its influence and that Artemis-- this magnificent goddess worshiped throughout the province of Asia and all around the world-- will be robbed of her great prestige!" KJV Acts 19:27 So that not only this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth. ESV Acts 19:27 And there is danger not only that this trade of ours may come into disrepute but also that the temple of the great goddess Artemis may be counted as nothing, and that she may even be deposed from her magnificence, she whom all Asia and the world worship." ASV Acts 19:27 and not only is there danger that this our trade come into disrepute; but also that the temple of the great goddess Diana be made of no account, and that she should even be deposed from her magnificence whom all Asia and the world worshippeth. CSB Acts 19:27 So not only do we run a risk that our business may be discredited, but also that the temple of the great goddess Artemis may be despised and her magnificence come to the verge of ruin-- the very one all of Asia and the world adore." NIV Acts 19:27 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." NKJ Acts 19:27 "So not only is this trade of ours in danger of falling into disrepute, but also the temple of the great goddess Diana may be despised and her magnificence destroyed, whom all Asia and the world worship." NRS Acts 19:27 And there is danger not only that this trade of ours may come into disrepute but also that the temple of the great goddess Artemis will be scorned, and she will be deprived of her majesty that brought all Asia and the world to worship her." YLT Acts 19:27 and not only is this department in danger for us of coming into disregard, but also, that of the great goddess Artemis the temple is to be reckoned for nothing, and also her greatness is about to be brought down, whom all Asia and the world doth worship.' Not only is there danger - Ac 19:21 Zep 2:11 Mt 23:14 1Ti 6:5 whom all of Asia and the world worship : 1Jn 5:19 Rev 13:3,8 Acts 19 Resources - Multiple Sermons and Commentaries THE TRUTH EXPOSES THE FALSE The Gospel taught that idolatry was a lie and of no value either in time or eternity and this was Demetrius' greatest fear. Not only is there danger that this trade of ours fall into disrepute - "to come into refutation or exposure." (Vincent) Demetrius rightly realized that the Gospel truth jeopardized their professions to the point that they would lose the esteem of the people and their reputations would begin to decline, and in turn their business would be seriously criticized. They felt it in their pocket book! There is danger (present tense)(2793)(kinduneuo from kindunos = danger from kineo = to move, put in motion) means to be in peril, to face danger or to run a risk (Lk 8:23). In the present context their profits at risk and in jeopardy. Later, because of the uproar the mob was in danger of being accused of a riot! (Acts 19:40+).
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Robertson adds a racy note - "The priests were eunuchs and there were virgin priestesses and a lower order of slaves known as temple-sweepers (neōkoroi, Acts 19:35). They had wild orgiastic exercises that were disgraceful with their Corybantic processions and revelries." Corbantic means affected with or marked by frenzy or mania uncontrolled by reason. Corybantes was a Latin name of the priests of Cybele, a Phrygian goddess of nature, who performed wild dances! Be regarded as worthless - Literally "reckoned as nothing!" Worthless is the adjective from ou which means not and heis which means one, to the idea is not even one and here in the neuter means "nothing" or "not a thing." In other words that idolatry would be seen as nothing! Temple (2413)(hieros) conveys the basic idea of what belongs to divinity, and was the word that referred to the Temple in Jerusalem (Acts 2:46) and to pagan temples. Heiros in Acts -Acts 2:46; Acts 3:1; Acts 3:2; Acts 3:3; Acts 3:8; Acts 3:10; Acts 4:1; Acts 5:20; Acts 5:21; Acts 5:24; Acts 5:25; Acts 5:42; Acts 19:27; Acts 21:26; Acts 21:27; Acts 21:28; Acts 21:29; Acts 21:30; Acts 22:17; Acts 24:6; Acts 24:12; Acts 24:18; Acts 25:8; Acts 26:21; Henry
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Robertson - Evidently the Asiarchs had a high opinion of Paul and were unwilling for him to expose his life to a wild mob during the festival of Artemis. They were at least tolerant toward Paul and his preaching. "It was an Asiarch who at Smyrna resisted the cry of the populace to throw Polycarp to the lions" (Furneaux). Asiarchs (775)(asiarches from asia + archo = to rule) is literally a "chief of Asia." Thayer has a long note - an Asiarch, President of Asia: Acts 19:31. Each of the cities of proconsular Asia, at the autumnal equinox, assembled its most honorable and opulent citizens, in order to select one to preside over the games to be exhibited that year, at his expense, in honor of the gods and the Roman emperor. Thereupon each city reported the name of the person selected to a general assembly held in some leading city, as Ephesus, Smyrna, Sardis. This general council, called to, koinon, selected ten out of the number of candidates, and sent them to the proconsul; and the proconsul, apparently, chose one of these ten to preside over the rest. This explains how it is that in Acts, the passage cited several Asiarchs are spoken of, while Eusebius, mentions only one; (perhaps also the title outlasted the service)." Longenecker notes that Asiarchs :were members of the noblest and wealthiest families of the province of Asia and were bound together in a league for promoting the cult of the emperor and Rome... Every year an Asiarch was elected for the entire province, and additional Asiarchs were elected for each city that had a temple honoring the emperor. The title was probably borne for life by officers in the league; so in Paul's day there could have been a number of Asiarchs at Ephesus." (EBC) Robertson adds this note on Asiarchs - These "Asiarchs" were ten officers elected by cities in the province who celebrated at their own cost public games and festivals (Page). Each province had such a group of men chosen, as we now know from inscriptions, to supervise the funds connected with the worship of the emperor, to preside at games and festivals even when the temple services were to gods like Artemis. Only rich men could act, but the position was eagerly sought.
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Robertson adds hormaō is an "old verb for impetuous dashing, a case of mob psychology (mob mind), with one accord (homothumadon as in Acts 1:14, etc.)." With one accord (3661)(homothumadon from a combination of homos = same + thumos = temperament or mind - cf thumos used in Acts 19:28 for rage!) means with one mind, unity of mind, with one purpose, with unanimous consent, of one accord. In a word it means together. One lexicon says homothumadon means "to be of one soul." Homothumadon is found 11x (only once outside Acts - Ro 15:6) and is used both in a positive sense (Acts 1:14; Acts 2:46; Acts 4:24; Acts 5:12; Acts 8:6; Acts 15:25 = a "key word" in Acts and helping to explain the power of the early church as a unified organism!) and a negative sense (Acts 7:57 Acts 12:20 Acts 18:12 Acts 19:29). Theater (2302)(theatron from theaomai = to behold) described the theater or amphitheater, as a place for public spectacles and assemblies, originally for dramatic presentations, then for spectators, including gladiatorial shows. In 1 Cor 4:9 theatron is used as metonymy, of what is enacted in the theater and thus a spectacle or show (an unusual object or event which is observed). Zodhiates - a place where drama and other public spectacles were exhibited and where the people convened to hear debates or hold public consultations." (Ibid) BDAG - (1) a place for public assemblies (Acts 19:29, 31) (2) what one sees at a theater (1 Cor 4:9) Gilbrant - In classical Greek the noun theatron is used to describe “a place for seeing,” especially for seeing drama. It is derived from the verb theaomai (2277), “to gaze at, behold, see clearly.” Though the word is found as early as Herodotus (Fifth Century B.C.), it never appears in the Septuagint. The primary meaning is “a place for the performance of dramatic representations,” transliterated into English as “theater.” The secondary meaning is “what is seen at the theater,” hence, “a play, spectacle” (cf. Moulton-Milligan). (Ibid) Liddell-Scott - a place for seeing, esp. a theatre, Hdt., Thuc., etc. 2. collective for the people in the theatre, the spectators, 'the house,' Hdt., Ar. 3. a show, spectacle, Theatron - 3x - spectacle(1), theater(2). Acts 19:29; Acts 19:31; 1 Co. 4:9 Alexander
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Robertson notes that "It is not the first time that friends had rescued Paul from peril (Acts 9:25, 30; Acts 17:10, 14)." Not to venture into the theater - Literally the Greek (didomi = give + heautou = himself) reads "not to give himself into the theater." It is interesting that Paul uses the same phrase (didomi = give + heautou = himself) to describe Jesus Who gave Himself for our sins (Galatians 1:4; 1 Tim. 2:6; Titus 2:14). Jack Andrews - According to a report on Christianpost.com a pastor and twenty worshipers were killed when gunmen suspected to be Islamic militants opened fire in two separate incidents targeting worship services in northern Nigeria Sunday, April 29, 2012. Christians are still persecuted! There are plenty who will oppose the message of salvation and the messenger! (Ibid) Acts 19:32 So then, some were shouting one thing and some another, for the assembly was in confusion and the majority did not know for what reason they had come together. NET Acts 19:32 So then some were shouting one thing, some another, for the assembly was in confusion, and most of them did not know why they had met together. GNT Acts 19:32 ἄλλοι μὲν οὖν ἄλλο τι ἔκραζον· ἦν γὰρ ἡ ἐκκλησία συγκεχυμένη καὶ οἱ πλείους οὐκ ᾔδεισαν τίνος ἕνεκα συνεληλύθεισαν. NLT Acts 19:32 Inside, the people were all shouting, some one thing and some another. Everything was in confusion. In fact, most of them didn't even know why they were there. KJV Acts 19:32 Some therefore cried one thing, and some another: for the assembly was confused; and the more part knew not wherefore they were come together. ESV Acts 19:32 Now some cried out one thing, some another, for the assembly was in confusion, and most of them did not know why they had come together. ASV Acts 19:32 Some therefore cried one thing, and some another: for the assembly was in confusion; and the more part knew not wherefore they were come together. CSB Acts 19:32 Meanwhile, some were shouting one thing and some another, because the assembly was in confusion, and most of them did not know why they had come together. NIV Acts 19:32 The assembly was in confusion: Some were shouting one thing, some another. Most of the people did not even know why they were there. NKJ Acts 19:32 Some therefore cried one thing and some another, for the assembly was confused, and most of them did not know why they had come together. NRS Acts 19:32 Meanwhile, some were shouting one thing, some another; for the assembly was in confusion, and most of them did not know why they had come together. YLT Acts 19:32 Some indeed, therefore, were calling out one thing, and some another, for the assembly was confused, and the greater part did not know for what they were come together; Some were shouting one thing and some another - Ac 19:29 21:34 and the majority did not know for what reason they had come together - Ac 19:40 Mt 11:7-9 Lu 7:24-26 Acts 19 Resources - Multiple Sermons and Commentaries
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Robertson notes that "It was not an "assembly" (ekklēsia, ek, kaleō, to call out), but a wholly irregular, disorganized mob in a state (perfect tense) of confusion. There was "a lawful assembly" (Acts 19:39), but this mob was not one. Luke shows his contempt for this mob (Furneaux). Assembly (1577)(ekklesia from ek = out + klesis = a calling, verb = kaleo = to call) literally means called out (but see note by Louw-Nida below) and as commonly used in the Greco-Roman vernacular referred to citizens who were called out from their homes to be publicly assembled or gathered to discuss or carry out affairs of state. Was in confusion (bewildered, confounding, stir)(4797) (sugcheo/sugchunno from sun = with, together + cheo = to pour) literally means to pour together "precisely like the Latin confundo, to confound" (Robertson), not a meaning found in the NT. Figuratively, it means to cause dismay, confound, be thrown into confusion, be amazed, be stirred up (Acts 2:6+). In the acts sense it means to stir up trouble. It is interesting that this verb is used to describe the confusion of languages at the Tower of Babel so that men could not understand one another (Ge 11:7). It is interesting that in Acts 2 we see in a sense a "reversal" of what God did at Babel, Moses recording "its name was called Babel, because there the LORD confused the language of the whole earth." (Ge 11:9) The mob in Ephesus is more like Babel! Sugcheo - 5x - Acts 2:6; Acts 9:22; Acts 19:32; Acts 21:27; Acts 21:31 Craig Keener - Greek comedy frequently parodied people’s stupidity; Luke’s readers would laugh at the crowd not knowing the purpose of their rioting.” And the majority did not know for what reason (on whose account) they had come together - One of the characteristics of many mobs is they are so swept up in the hysteria of the crowd that they don't have a clue what initiated the mob reaction. Robertson adds that "It was an assembly only in one sense. For some reason Demetrius who was responsible for the mob preferred now to keep in the background, though he was known to be the ring-leader of the gathering (Acts 19:38). It was just a mob that shouted because others did. Acts 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. NET Acts 19:33 Some of the crowd concluded it was about Alexander because the Jews had pushed him to the front. Alexander, gesturing with his hand, was wanting to make a defense before the public assembly. GNT Acts 19:33 ἐκ δὲ τοῦ ὄχλου συνεβίβασαν Ἀλέξανδρον, προβαλόντων αὐτὸν τῶν Ἰουδαίων· ὁ δὲ Ἀλέξανδρος κατασείσας τὴν χεῖρα ἤθελεν ἀπολογεῖσθαι τῷ δήμῳ. NLT Acts 19:33 The Jews in the crowd pushed Alexander forward and told him to explain the situation. He motioned for silence and tried to speak. KJV Acts 19:33 And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made his defence unto the people. ESV Acts 19:33 Some of the crowd prompted Alexander, whom the Jews had put forward. And Alexander, motioning with his hand, wanted to make a defense to the crowd. ASV Acts 19:33 And they brought Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made a defense unto the people. CSB Acts 19:33 Then some of the crowd gave Alexander advice when the Jews pushed him to the front. So motioning with his hand, Alexander wanted to make his defense to the people. NIV Acts 19:33 The Jews pushed Alexander to the front, and some of the crowd shouted instructions to him. He motioned for silence in order to make a defense before the people. NKJ Acts 19:33 And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander motioned with his hand, and wanted to make his defense to the people. NRS Acts 19:33 Some of the crowd gave instructions to Alexander, whom the Jews had pushed forward. And Alexander motioned for silence and tried to make a defense before the people. YLT Acts 19:33 and out of the multitude they put forward Alexander -- the Jews thrusting him forward -- and Alexander having beckoned with the hand, wished to make defence to the populace, concluded it was Alexander: 1Ti 1:20 2Ti 4:14 having motioned with his hand: Ac 12:17 13:16 21:40 24:10 Lu 1:22 Alexander was intending to make a defense to the assembly - Ac 22:1 26:1,2 Php 1:7 Acts 19 Resources - Multiple Sermons and Commentaries Some of the crowd concluded it was Alexander, since the Jews had put him forward - They pushed Alexander to the front! We do not know if he was a believer or not. The Jews may have put him forward simply to avoid a generalized anti-semitic attack which would not have distinguished between believing and non-believing Jews. John
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Robertson - Alexandria had already disgraceful scenes of Jew-baiting and there was real peril now in Ephesus with this wild mob. So Alexander was pushed forward as the champion to defend the Jews to the excited mob. He may be the same Alexander the coppersmith who did Paul much evil (2 Tim. 4:14), against whom Paul will warn Timothy then in Ephesus. "The Jews were likely to deal in the copper and silver required for the shrines, so he may have had some trade connexion with the craftsmen which would give him influence" (Furneaux).
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Robertson adds the "Imperfect active, (signifies he) wanted to make a defence, tried to, started to, but apparently never got out a word." NET Note - The nature of Alexander’s defense is not clear. It appears he was going to explain, as a Jew, that the problem was not caused by Jews, but by those of “the Way.” However, he never got a chance to speak. Acts 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!" NET Acts 19:34 But when they recognized that he was a Jew, they all shouted in unison, "Great is Artemis of the Ephesians!" for about two hours. GNT Acts 19:34 ἐπιγνόντες δὲ ὅτι Ἰουδαῖός ἐστιν, φωνὴ ἐγένετο μία ἐκ πάντων ὡς ἐπὶ ὥρας δύο κραζόντων, Μεγάλη ἡ Ἄρτεμις Ἐφεσίων. NLT Acts 19:34 But when the crowd realized he was a Jew, they started shouting again and kept it up for two hours: "Great is Artemis of the Ephesians! Great is Artemis of the Ephesians!" KJV Acts 19:34 But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians. ESV Acts 19:34 But when they recognized that he was a Jew, for about two hours they all cried out with one voice, "Great is Artemis of the Ephesians!" ASV Acts 19:34 But when they perceived that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians. CSB Acts 19:34 But when they recognized that he was a Jew, a united cry went up from all of them for about two hours: "Great is Artemis of the Ephesians!" NIV Acts 19:34 But when they realized he was a Jew, they all shouted in unison for about two hours: "Great is Artemis of the Ephesians!" NKJ Acts 19:34 But when they found out that he was a Jew, all with one voice cried out for about two hours, "Great is Diana of the Ephesians!" NRS Acts 19:34 But when they recognized that he was a Jew, for about two hours all of them shouted in unison, "Great is Artemis of the Ephesians!" YLT Acts 19:34 and having known that he is a Jew, one voice came out of all, for about two hours, crying, 'Great is the Artemis of the Ephesians!' But when they recognized that he was a Jew - Ac 19:26 16:20 Ro 2:22 all as they shouted for about two hours 1Ki 18:26 Mt 6:7 Great is Artemis of the Ephesians - Ac 19:28 Rev 13:4 Acts 19 Resources - Multiple Sermons and Commentaries THE ATTEMPT BY JEWS BACKFIRED But when - Term of contrast marking abrupt change in direction of the mob. Andrews - The mob went from a congregation of confusion to a multitude with a mission. The mob became unified in their proclamation. (Ibid) They recognized that he was a Jew, a single outcry arose from them all - Recall at this point in time a pagan crowd would see little distinction between Jews and Christians, for both were monotheistic and rejected idolatry. John
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Robertson - Now at last the crowd became unanimous (one voice) at the sight of a hated Jew about to defend their attacks on the worship of Artemis. Toussaint - The reduction in Artemis' idol business was not their fault! However, anti-Semitism took over, the mob refused to listen to a Jew, and they chanted in frenzy for about two hours (BKC). Williams writes that "The noise must have been deafening. The acoustics of the theater are excellent even today and at that time were even better because of bronze and clay sounding vessels placed throughout the auditorium.” As they shouted for about two hours, "Great is Artemis of the Ephesians - They would not even let him speak as their voices drowned him out. One can imagine this raucous, unruly scene which went on for 2 hours! "This slogan aroused their pride, fed their egos, ministered to their emotions and covered up their guilt." (Arnold)