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Act_19:21-41
Act_19:23-24. There arose no small stir. Demetrius, the author of the disturbance, was an ἀñãõñïêüðïò , i.e., a worker in silver, and, without doubt, the proprietor of a large manufacturing establishment, devoted to the preparation of articles of only one kind, namely silver temples of Artemis, that is, small models of the renowned temple of Diana, together with the statue. [On this temple, the city of Ephesus, etc. consult the very full account in Conyb. and Howson, Life, etc., of St. Paul. Vol. II. Acts 16.—“Whatever may have been the points of resemblance, there was also a great difference, at least between the Diana of the Latin poets and the Artemis of Ephesus, etc.” (Alex.).—Tr.]. It was a common practice to place such miniature temples in chambers [as household gods; see references in Conyb. loc. cit.—Tr.], and carry them along on journeys. Ammianus Marcellinus (XXII. 13) relates the following of the philosopher Asclepiades: deæ cœlestis argenteum breve figmentum quocunque ibat secum solitus efferre. Hence such a business must have been very lucrative when it was conducted on a large scale. Demetrius employed not only artists, strictly so called ( ôå÷íῖôáé , Act_19:24; Act_19:38), but also a number of workmen or mechanics ( ἐñãÜôáé , Act_19:25), all of whom derived their support, and, to a certain extent, large gains, from their respective occupations. [Alii erant ôå÷íῖôáé , artifices nobiliores; alii ἐñãÜôáé , operarii. (Bengel).—Tr.]. The conjecture (of Beza and others) that the íáïß were not models, but silver coins presenting an image of the temple on one side, is supported by very feeble arguments.
Act_19:25-27. Whom he called together, etc.—Demetrius was a man on whom many hundreds may have depended for their support; the decrease of the sale of the articles which he manufactured, furnished him with tangible means for measuring the influence of the apostle in discouraging the worship of Artemis; hence he was prompted to collect all the workmen, both of the higher and of the lower class ( ïῦò scil. ôå÷íßôáò , êáὶ ôïὺò — ἐñãÜôáò , Act_19:25), who were connected with his business, and very artfully roused their passions. In his address he states two distinct facts, and from them draws an inference. He first refers to the fact that their particular branch of trade [ ìÝñïò , Act_19:27] yielded large profits; he refers, in the second place, to the fact that Paul ( ὁ Ð . ïὐôïò , spoken contemptuously, and intended to increase the ill feeling of the hearers) had effected a vast and extensive change of opinion among the people, and opposed the worship of the images of the gods ( ïἱ äéὰ ÷åéñῶí ãåíüìåíïé ). When Demetrius asserted that a large multitude in Ephesus, and, indeed, in the whole province ( Ἀóßá , that is, Asia proconsularis), had been induced to adopt new views, he may have intentionally resorted to the language of exaggeration, in order the more successfully to provoke the people; still, even when such an allowance has been made, it remains an established fact that the apostle had exercised a very decided influence, for in any other case, the whole charge against the latter would have been manifestly pointless. From these facts Demetrius proceeds to draw a twofold inference: ‘Our branch [ ìÝñïò ], our interest, is in danger of suffering ( ἀðåëåãìὸò , refutation, contempt, from ἐëÝã÷ù ), and, what is more ( ἀëëὰ êáὶ ), the temple of Artemis will be set at nought, and the majesty of the goddess herself will be lowered ( áὐôÞ , the goddess herself, as distinguished from her temple. Ìåãáëåéüôçò refers to the title ordinarily applied to the Ephesian Artemis— ἡ ìåãÜëç , e. g., Xen. Ephes. I.). Demetrius intended by this statement to appeal alike to the self-interest and to the religious fanaticism of his hearers, although he hypocritically represents the interest of the goddess as a higher and more important consideration than any other.
Act_19:28-30. Great is Diana of the Ephesians.—The address of Demetrius made an impression; the fanatical passions of the men to whose interests he had appealed, were powerfully excited, and at first found a vent in this exclamation. His workmen, with loud and exciting outcries, passed through the city in every direction, and soon produced a general tumult. All the people rushed to the theatre, in which, in Greek cities, public meetings were frequently held, especially when popular assemblies were convoked without a direct legal call. As the apostle himself could not, at the moment, be found, his attendants were violently dragged along by the multitude; they were Aristarchus, a native of Thessalonica (Act_20:4; Act_27:2; [Col_4:10; Phm_1:21.]), and Gaius [the Greek form of the Latin Caius.—Tr.], a native of Macedonia, a different person from Gaius of Derbe, mentioned in Act_20:4 [and from Gaius, mentioned in Rom_16:23; 1Co_1:14. (Meyer).—Tr.]
Act_19:31. And certain of the chief of Asia [some of the Asiarchs].—Some of them, without having become Christians, were, nevertheless, kindly disposed to the apostle, and sent him a message, warning him not to venture into the theatre. These Asiarchs [ ἈóéÜñ÷áé ] were officers elected by the cities of Asia proconsularis, who were required to exhibit games in honor of the gods at their own expense—a patriotic honorary office. [In other provinces such officers were respectively called Bithyniarchs, Syriarchs, Galatarchs, etc. (Meyer).—Tr.]
Act_19:32-34. Some therefore cried one thing, etc.—A graphic description of that tumultuous assembly of the people is here presented. Alexander [who is, without any valid reason, supposed by some interpreters to be the person mentioned in 1Ti_1:20; 2Ti_4:14. (Meyer).—Tr.] was thrust forward by the Jews, while others of the multitude made room for him in order that he might come forward ( ðñïåâßâáóáí ) and address the people. He was certainly not a Christian (as Meyer and Baumgarten assume, in accordance with the opinion of Calvin, in which case the Jews must have thrust him forward from malice), but an unconverted Jew. Those who suppose that he was a Christian, deduce this inference from the fact that he intended to defend himself before the people. But it may be easily conceived that the popular feeling made no distinction between the Christians and the Jews, as the latter had long been known as opponents of paganism. It may have been the case that the Jews wished Alexander, who was perhaps an experienced public orator, to speak in their behalf, and thus transfer the blame from themselves to the Christians. But when he attempted to speak, the people observed that he was a Jew, and would not permit him to utter a word; on the contrary, the fanaticism which was now aroused, burst forth in the united and incessant outcry which the workmen of Demetrius had already commenced.
Act_19:35-41. a. And when the townclerk.—Te ãñáììáôåὺò was an officer whose duty it was to prepare, publish, and preserve, all the documents and decrees of the body politic to which he belonged; this office of a “secretary of state” was of considerable importance in the cities of Asia Minor. The incumbent, in the present case, at length prevailed on the assembled multitude to observe silence, and succeeded in allaying the excitement by the address which he delivered. The word ãÜñ , which follows ôßò , implies that an effort to obtain silence had already been made.— Íåùêüñïò originally designated a servant of the temple, or one whose duty it was to cleanse and adorn it; the word was afterwards employed as an honorable appellation, and was applied, in its connection with the priesthood, in the sense of keeper and guardian of the temple; the title was bestowed even on imperial persons, in order to confer honor upon them. The expression ôὸ äéïðåôὲò [“adj. ( Äéüò , ðßðôù ), fallen from Jove, heaven-descended” (Rob. Lex.), ἄãáëìá being understood; see Meyer ad loc.—Tr.] here denotes the wooden image of Artemis in the temple, so named, as, according to tradition, it had fallen from heaven.
b. Ye men of Ephesus, etc.—The address of this officer is intended to calm the excited multitude, and to prevent the commission of any rash and inconsiderate acts. With this view he reminds his hearers, in the first place, of certain well known and undisputed facts respecting the Ephesian worship of Diana, Act_19:35. In the second place, he makes the juristical remark that the men who had been arrested, were guilty of no crime against Artemis or her temple. [“The latter statement of the Grammateus, in reference to Paul and his associates, has been variously understood, by some as a mere falsehood, meant to calm the mob; by others as a true description of Paul’s abstinence from all direct warfare against idol worship; by a third class, as describing only his forbearance as to particular deities, or forms of heathen worship, which, according to Josephus, was practised also by the Jews; and lastly, as not denying even this kind of attack, but only an offensive and insulting method of conducting it.” (Alex.). The townclerk, however, is not speaking of Paul, but only of Gaius and Aristarchus, who stood before him ( ô . ἄíä . ôïýôïõò ).—Tr.]. Hence—the townclerk proceeds to say—it was necessary, either that Demetrius and his associates should commence an action in due form against these men, and charge them ( ëüãïò , discourse, a matter of complaint) with a private and personal offence, or else, if it was desired that their offence should be made an affair of the state, that a regular assembly of the people should be convoked, which alone would be a competent court, Act_19:37-39. Ἀãüñ , ἡìÝñáé , dies forenses s. judiciales habentur. Ἀ íèýðáôïé , in the plural, conveys the sense: ‘There is always a proconsul on the spot.’ The words of this prudent man: ἡ ἔííïìïò ἐêêëçóßá imply with sufficient distinctness, even if somewhat indirectly, that the concourse before him was no regular assembly of the people, but rather a mob, and was by no means authorized to adopt any measures which could be recognized as legal. He directs the attention of his hearers, in the last place, to the circumstance that they had reason to apprehend that an account would be demanded of them respecting the present tumult, Act_19:40. [“The Roman government watched every appearance of insubordination or sedition in the provinces with a jealous eye. … It was a capital offence to take any part in a riotous proceeding.” (Hackett).—Tr.]. ôÜñ before êéíä , implies that this anxiety respecting a possible accusation of insurrection, was a sufficient reason for resorting to the legal process indicated in Act_19:39. Ìçäåíὸò áἰôéüõ ὑð . is not masculine (Vulg.) in the sense: “No man being chargeable with it,” but neuter, implying: “Since no ground exists on which we can justify this óõóôñïöÞ ”—a word chosen in a spirit of mildness and forbearance, rather than óôÜóéò .
2. The alarming tumult in Ephesus, which, like that at Philippi, proceeded from a purely pagan source, may also be traced, it is true, to base feelings engendered by the pecuniary losses of the authors (Act_16:19). There is, however, a difference to be found between the two cases, in so far as, at Ephesus, the material interests of a particular guild or trade were essentially interwoven with the local worship of that pagan city. The whole procedure strikingly foreshadows the many later outbursts of fanaticism against Christianity and the pure Gospel, when purely selfish motives assumed the guise of zeal in the service of religion.
3. A holy zeal and carnal passions are as widely different from each other as day is from night: the former proceeds from a disinterested. love of God, and from a sincere desire to promote His honor; the latter proceed from a selfish and corrupt source. The former always acts with energy and perseverance, but also with self-possession and intelligence; the latter are always fitful and extravagant, confused, reckless, and irrational, Act_19:32. The former produces good and abiding results; the latter either endanger or destroy, or else (Act_19:30-31) consume themselves, and expire in infamy.
4. The representations made by the townclerk imply that the apostle, as well as his assistants, had altogether refrained from mocking and blaspheming the heathen gods; in any other case, his words would not only have produced no effect, but would rather have called forth contradictions, and increased the excitement of the people. This fact is, moreover, indirectly established by the inflammatory address which Demetrius made to his associates in trade, since if he had possessed any proofs that the worship of Artemis had been actually assailed, he would certainly have availed himself of them for his own purposes. With this view the conduct of the apostle at Athens, which was prudent, moderate, and as generous as possible, fully accords. Hence the example of the great apostle of the Gentiles does not sanction that method of approaching pagans, according to which all that is irrational and foolish in their religion is exposed in offensive and insulting terms. That method may indeed cut to the quick, but it does not enlighten and heal. The apostolical procedure assumes a positive, not a negative, character. The testimony concerning the true God and His Christ, our Redeemer, or the preaching of the Gospel, is a power of God [Rom_1:16], which enlightens, builds up, and saves, and it is only by this truth and this power that error and sin can be successfully refuted and rebuked.
Act_19:23. No small stir about that way.—This “way” did not correspond to the wishes of all men, for it required them to abandon their trade and forsake their own ways. Hence they create a disturbance, and Satan always desires to obstruct the narrow way. (Gossner.)—It is obvious that, Luke does not intend to conduct us through pagan lands and cities, without showing us that dark abyss from which destructive influences were to proceed, that would cause the Church to shed many tears and pour forth her blood. (Baumgarten).—When Paul was on the point of commencing the journey, God permitted him to be exposed to serious danger in Ephesus, in order that he might, from every spot, carry forth with him the marks [Gal_6:17] of the sufferings of Jesus, and, while enjoying the blessing of the Lord, might also bear after Him the cross. (Ap. Past.).
Act_19:24. For a certain man named Demetrius, etc.—It appears that the cause of the tumult was covetousness under the disguise of religion. Demetrius, the silversmith, is a type of all those dishonest religious zealots, who pretend that they are governed by zeal for sound doctrine, the honor of God, and the preservation of truth and order, while their real object is solely to retain their income, ease and honors. (Ap. Past.).
Act_19:25-26. Sirs, ye know, that by this craft we have our wealth … this Paul hath … turned away much people, etc.—The Gospel of Jesus cannot possibly maintain peace with the dead idols which the people of the world worship, and it rebukes the sinful lusts and evil works which give pleasure to them. Is it a wonder that such preaching should arouse the hatred, envy and jealousy of men who will not abandon their gods?—There are certain sins peculiar to trade and business in general, which long hinder the conversion of persons who are so occupied. Many tradesmen adopt it as a principle that usury, fraud, and unrighteous gains, are, as it were, allowable in their business. It is by the influence of this delusion that Satan retains such men in his service. A wise teacher will regard it as his duty to endeavor to expose and destroy all hidden snares of this character. (Ap. Past.).—Wherever Jesus Christ, the true Lord of all men, appears, He attracts to Himself the hearts, the love, the prayers, the outward works and also the outward sacrifices of men, and these are withdrawn from the idols to which they had been hitherto offered. If the idols of pagans and the idols of Christians could sigh and weep, they would begin to sigh and weep whenever the Holy Ghost opens an avenue among the nations. Heathen priests have often proclaimed falsehoods to their people, when the latter yielded to the influence of the Gospel, and have said: ‘Our God has complained and sighed in his temple, because his sacrifices have been withheld.’ But who is it that thus complains and sighs? He who is hidden behind the idol, and who derives his gains through that medium. (Ahlfeld).—Tetzel, in his day, and Leo, the enlightened pope, spoke precisely in the same manner. (Besser).—Even at the present time, in the bosom of Christendom, selfishness renews this opposition to divine truth in the hearts of men, both in science and in the outward life. Is it not selfishness, when the arrogant understanding of man will not submit in obedience to Jesus Christ? Is it not selfishness, when the carnal mind will not consent to abandon the lusts of the flesh and the lusts of the world? Is it not selfishness, when the natural will attempts by its own resources to create a righteousness which shall avail before God? (Leonh. and Sp.).
Act_19:27. But also that the temple … should be despised, etc.—How skilfully avarice can conceal itself under the mantle of zeal for religion! (Quesnel).
Act_19:28. Cried out, saying, Great is Diana of the Ephesians.—Many mechanics make an idol of their trade. (Starke).—True religion is not maintained by means of tumults, (id.).—Who was the instigator of such a tumult and uproar? Was it Elijah, who troubled Israel [1Ki_18:17-18], or Jezebel, with all those who, like herself, were idolaters? (Gossner).—Do you shudder at the sight of such blindness on the part of people, who, in many other respects, possessed so much intelligence? Do not, however, believe that such shuddering is the sole effect which this scene should produce. Let this tumult, even if you glance merely at its original source, be a warning to you. Let the history of recent times teach you how corrupt individuals have been able to gain many adherents, to use the ignorant as their instruments, to attract by promises, to alarm by threats, and, when they assumed the guise of rectitude, to flatter human passions and employ the worst means, and have thus deluded entire congregations and large masses of men, so that these were not ashamed blindly to follow their blind guides. (Apelt).—A certain, external zeal may be enkindled even in favor of the truth or of portions of it, and attract a host of followers, who convert a holy zeal for the Lord into the unholy cry; “Great is our Diana!” Thus, in the age of the Reformation, the controversy respecting Original Sin (namely, whether it belonged to the very nature or substance of man, or only adhered to him as an accident or quality not essential to his nature) was carried even into drinking-houses, and divided the meanest peasants into two parties, who usually decided the question by means of their clubs. (Williger).
Act_19:29. And the whole city was filled with confusion.—Here we have a faithful description of a riot. One or two evil-minded men begin it; then it extends, and, like a mighty torrent, soon overflows town and country. (Starke).
Act_19:30. And when Paul would have entered in unto the people, the disciples suffered him not.—Christians should indeed be firm, but not obstinate. (Lindhammer).—When the servants of God, who are full of His Spirit, are in danger of being carried beyond proper limits by their zeal, He often warns and restrains them even through the medium of others who have not the Spirit in the same measure. Even the most intelligent man does not always act with intelligence. (Gossner).—When the blind passions of the mob rage and foam like the stormy ocean, even the loudest voice which the witnesses of the truth could lift up, will not be heard, and, at such moments, Paul himself can adopt no other course than that of observing silence.
Act_19:31. And certain of the chief of Asia, which were his friends, etc.—An upright teacher will always retain faithful friends, even among men of distinction and authority, although the world may hate him. Herod highly esteemed John [Mar_6:20], however cruelly he ultimately persecuted him. Joseph and Nicodemus were secretly attached to Jesus. The genuine purity, integrity and truth, which our words and works ought to reveal, if we are the servants of Christ, will always secure the esteem and confidence of intelligent people of the world, although they may not themselves as yet be converted. A servant of Jesus will not court the favor of the world; but when God provides for his servants friends who are eminent and influential men, the latter are the instruments which a gracious Providence employs for the protection and aid of such servants in the various circumstances in which they are placed. (Ap. Past.).—Man’s favor and God’s grace are both desirable, when both may be found; but when man’s favor is withheld, God’s grace alone will suffice. (Old proverb).
Act_19:32. Some therefore cried one thing … knew not wherefore they were come together.—This is still the case, in our day, with the ignorant multitude, when political and religious agitators attempt to gain adherents. Many an honest German burgher (Spiessbürger) has, of late years, joined in a cry with others at a popular assembly, subscribed an address, or voted at an election, and never knew what the subject really was. In such cases the intelligent man and upright Christian may sadly smile, and, with the dying Huss, exclaim: O sancta simplicitas! And he may devoutly remember the compassionate prayer of our merciful Highpriest: ‘Father, forgive them; for they know not what they do!’ [Luk_23:34].
Act_19:33. And they drew Alexander out of the multitude, etc.—The excited mob of pagans was soon joined by malignant Jews; the latter intended to set forth Alexander as their speaker, who doubtless desired to defend the Jews, but, above all, to make a new attack on Paul. He was not, however, allowed to speak. We cannot read this narrative without shuddering; and when we reflect on all that Paul endured on that occasion, we can readily understand his meaning when he compares that trial to a struggle with wild beasts, 1Co_15:32. (Rieger).
Act_19:34 About the space of two hours cried out, Great is Diana of the Ephesians.—Men are never made drunken by the Holy Ghost (Act_2:13), but often by the spirit that now worketh in the children of disobedience. (Eph_2:2).—That spirit often extends to them the intoxicating cup of pride and falsehood, filled to the brim, so that while they adore their idols, and thus virtually glorify themselves, they become deaf to the voice of truth, and are incapable of sober reflection. ‘Great is Diana of the Ephesians!’ This cry is still repeated, and the name alone of the idol is changed. The popular ideas and the heroes of the day are usually indebted for the honor and applause which they temporarily receive, to this cry of the foolish multitude. And yet this cry by no means proves that they possess any intrinsic worth. When Satan perceives that his time is nearly at an end, his fury is redoubled. The loud outcry at Ephesus plainly proved that the party which raised it, was approaching its dissolution. (Leonh. and Sp.).
Act_19:35-36. And when the townclerk had appeased the people, etc.—Tumults and insurrections are often more successfully suppressed by an eloquent tongue, than by a strong arm and a heavy sword. (Starke).—It is true that the townclerk’s address is not an apostle’s sermon; still, it shows that the speaker was a prudent, considerate, firm and just man, whom many Christian rulers might take as their model. He first of all calms the people, and gains their confidence by the assurance that the reputation of their city was incapable of being successfully assailed. But then his subsequent remarks do not accord with the sentiments of the people; he does not justify their course, neither does he place the persecuted disciples in their power. (Leonh. and Sp.).
Act_19:37. These men, which are neither robbers of churches [temples], nor yet blasphemers of your goddess.—The Christians of Ephesus on this occasion receive a recompense for having walked according to the rule which Paul gave to Titus: “Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work, to speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men.” Tit_3:1-2. (Besser).—We can here perceive with what prudence the apostles must have borne testimony against the heathen idols, since they could not be accused of having blasphemed Diana. Carnal weapons afford no substantial aid to the cause of truth. (Rieger).—It was not Paul’s custom to assail the idols of the pagans in direct terms. He first of all preached Jesus Christ to them, and built up in them that which was new; the old then fell of itself to the ground. (Ahlfeld.).—Neither does it afford us, who are preachers, any aid, when we disparage the idols of the world, unless, at the same time, we magnify the name of Christ.
Act_19:38. If Demetrius and the craftsmen … have a matter … the law is open, etc.—It is a mercy of God when a wise government exists, which is able to maintain law and order, and repress arbitrary conduct and injustice. (Leonh. and Sp.).—Paul here experienced the truth of all that he had said in praise of government: “He [It, i.e., civil government] is the minister of God to thee for good, etc.” Rom_13:4. (Williger).
Act_19:41. And when he had thus spoken, he dismissed the assembly.—Their wrath, which had been so quickly enkindled, was as quickly extinguished. (Chrysostom).—Thus the tumult was suppressed by the wisdom and eloquence of the townclerk, whom the grace of God employed as an instrument for delivering His servants from danger, and defeating the enemies of the Gospel. But the roots of such enmity cannot be destroyed except by the silent power of the divine word, and by the winning language of the Holy Ghost, who is the true defender of the people of God. O Lord Jesus, whom the winds and the sea obey, assuage thou the raging of the nations and of our own flesh and blood against thee (Rieger); calm our hearts, and teach them to obey thy truth, and to enjoy the blessed peace of thy life! (Leonh. and Sp.).
(On Act_19:21-41). The uproar raised in Ephesus against the Gospel of Christ: I. Originating in selfishness; II. Maintained, by delusions; III. Triumphantly suppressed by the power of divine grace. (Leonh. and Sp.).—Lessons taught by experience respecting the self-deception of seditious men: I. They claim that they have lofty aims, but are controlled by the basest selfishness; II. They suppose that they act with freedom, but they are the blind tools of artful deceivers; III. They profess to act with intelligence, but they are guilty of the most absolute folly; IV. They boast that they contend for justice, but they commit the grossest acts of injustice; V. They entertain the wildest expectations, but ultimately gain nothing. (Bobe).—The tumult of the Ephesians, a warning for our times: I. In its remote source and its immediate cause;II. In its progress and results. (Apelt.).—The struggle which selfishness constantly maintains with the Gospel: I. The means which it employs, Act_19:25-27; II. The results produced, Act_19:28-30. (Lisco).—The hostility of idolaters to the Gospel: I. Its sources, Act_19:23-27; II. Its external form, Act_19:28-29. (id.).—Rules for our conduct towards men excited by their passions, which the address of the Ephesian townclerk furnishes: I. To recognize every element of truth in their complaints; II. To unfold any mistakes which they have made; III. To recommend lawful remedies; IV. To show the guilt and danger of disorderly proceedings, (id.).—The Lord, protecting his church even by means of of its enemies: I. He exposes their impure motives, and thus demonstrates the righteousness of His own cause: (a) the superstition, (b) the selfishness—of the Ephesian rioters; II. He converts the internal self-contradiction of sin into means for sustaining the truth: (a) the pagans reject an alliance with the Jews against the Christians—a victory of the truth, Act_19:33-34; (b) the tumult terminates to the injury of its authors—the good cause suffers no harm, Act_19:38-40. (id.).—The silversmith Demetrius and his associates, in modern times: they are, I. The abject slaves of money, whose eager search for temporal gains, banishes every thought on eternal things, Act_19:24-25; II. The Wind adherents of the established order, who, at every new movement of the Spirit, dread the loss of comfort, and even fear that the world will be destroyed, Act_19:26-27 : III. The self-satisfied priests of the Beautiful, who, in their idolatrous worship of Nature and Art, are unwilling to acknowledge a consciousness of sin and of their need of grace, Act_19:27. (Compare Goethe’s poem, entitled: ‘Great is Diana of the Ephesians,’ and his confession in his correspondence with Jacobi: “I cannot help it that I am one of the Ephesian silversmiths; I have spent my life in contemplating, admiring, and adoring the wonderful temple of the goddess (Nature), and in imitating her mysterious forms, and I cannot possibly derive any pleasure from the attempt of any apostle who obtrudes on his fellow-citizens another, and, moreover, a formless God,”—as Jacobi did, in his work: On Divine Things). [According to Jacobi’s philosophy, God is, essentially, only a moral idea. Herzog: Real-Enc. VII. 354).—Tr.]. IV. The hypocritical zealots in the cause of the church and religion, whose sanctimonious zeal for the house of God, is only a veil that conceals their selfish purposes, Act_19:27.—‘Great is Diana of the Ephesians,’ but still greater is the God of the Christians: I. The kingdom of nature is great and glorious, but our true home and our true peace can be found only in the kingdom of grace. II. The works of art and science which the human mind has produced, are great and beautiful, but when art and science are not controlled by the divine Spirit, and directed by the light of the Christian revelation, they go astray and enter very dark and dangerous paths. III. The power of the human will is great and mighty, but we cannot, even with the best intentions, render a pure service to the holy God, or build a temple that is worthy of Him, unless His Spirit cleanses the heart, and converts it into His sanctuary, and unless His strength is made perfect in our weakness [2Co_12:9]. IV. The history of temporal kingdoms (like Greece and Rome) records great and memorable deeds, but Christ’s kingdom of the cross triumphs over all of them; Ephesus is in ruins, and the temple of Diana is destroyed, but even the gates of Hell shall not prevail against His Church.—The tumult at Ephesus, an awful image of rebellion against the Gospel of God, which is continually renewed: I. In the benighted heathen world, by the brutal and, indeed, the Satanic spirit of heathenism: the dark scenes presented by the missionary field, such as the bloody persecution in Madagascar, the mutiny in India, etc. II. In unconverted Christendom, by a carnal mind, which will not submit to the rebukes of God’s word, and by the materialism of the age, which will not recognize heavenly things. III. In the hearts even of upright Christians, by the pride of reason, by self-righteousness, and by the flesh, which dreads the cross.—‘Why do the heathen rage, and the people imagine a vain thing? … He that sitteth in the heavens shall laugh; the Lord shall have them in derision,’ Psa_2:1-4 : I. The raging of the heathen: (a) their madness, Act_19:23-29; (b) their blindness, Act_19:32. II. The derision of the Lord: (a) He rules, in serene majesty, over His raging enemies; (b) He puts to shame their devices, before the whole world, Act_19:35-40.—Christ, the almighty Master of the tempest, even when unchained nations begin to rage: I. In the hour of danger, he places his people in the ark of safety: Paul, Act_19:30-31. II. He casts rocks into the sea, against which the raging waves dash in vain: the townclerk, Act_19:35 ff. III. He allows the storm of passion to expend its strength, and then subside: the appeased assembly, Act_19:35-41. IV. He conducts the vessel of his church on its voyage in safety: Paul’s progress, in the following chapter.—The messengers of the Gospel, opponents, it is true, but not blasphemers, of heathenism, Act_19:37 : the proof is derived, I. From their Christian prudence; with all their zeal for the house of the Lord, they are not foolishly zealous; II. From their Christian love; the indignation with which they survey the abominations of heathenism, is surpassed by the pity with which they behold the misery of the heathens; III. From their Christian wisdom; even in the gloom of heathenish folly, a spark of primitive truth may be perceived [comp. 17–22 ff.].—The townclerk of Ephesus a model, both as a man of the people, and as a statesman: I. His undaunted courage; II. His calmness and discretion; III. His impartial justice; IV. His benevolent spirit.—[Act_19:35-41.—The address of the townclerk of Ephesus: I. The circumstances which led to it: (a) the decline of idolatry; (b) the powerful influence of the Gospel; (c) the selfish passions of men. II. Its course of reasoning: he refers (a) to the apparently unfounded apprehensions of the multitude, Act_19:35 : (b) to the obvious innocence of the accused parties, Act_19:37; (c) to the unlawful proceedings of the people, Act_19:40. III. Its effect: (a) it delivered the apostle and his associates from personal danger; (b) it disappointed the malice of hostile pagans and Jews (Act_19:33); (c) it strengthened the faith of the believers.—Tr.].
Footnotes:
Act_19:25. ἡìῖí is far better sustained [by A. B. D. E. and Cod. Sin.] than the genitive ἡìῶí [of text. rec. from G. H.]; the latter is a much easier reading. [Lach., Tisch., Born. and Alf. read ἡìῖí .—Tr.]
Act_19:27. [The text. rec. reads ïὐäὲí ëïãéóèῆíáé , ìἐëëåéí ôå êáὶ êáèáéñåῖóèáé ôὴí ìåãáëåéüôçôá . Lach. and Tisch. read ïὐèὲí ëïãéóèÞóåôáé , ìÝëëåé ôå êáὶ êáè . ôçò ìåãáëåéüôçôïò . Alf. reads ïὐèὲí ëïãéóèῆíáῖ , ìÝëëåéí äὲ êáὶ êáè . ôῆò ìåã .— ïὐäὲí in D. E. G.; ïὐèὲí in A. B. H. and Cod. Sin.; ëïãéóèÞóåôáé in A. D. E. Syr.; ëïãéóèῆíáé in B (e sil). G. H. and Cod. Sin.; ìÝëëåé in A (original); ìÝëëåéí in B (e sil). E. G. H. and Cod. Sin.; ôὲ in A. E., and Cod. Sin.; äὲ in B. G. H.; ôὴí ìåã . in G. H.; ôῆò ìåã . in A. B. E. and Cod. Sin.—Meyer regards the two infinitives ëïã ., ìåë , although so well attested, as corruptions of the other and original readings, which some copyists did not understand. De Wette, on the other hand, maintains that the infinitive ëïã ., governed by êéíä ., is the true reading, but was not not so understood by copyists.—Tr.]
Act_19:29. ὅëç [found in D. E. G. H.] is evidently a later addition, and does not occur in some of the ancient manuscripts [not in A. B. Cod. Sin., etc.] and versions [not in Vulg., but in Syr.; the word is omitted by Lach., Tisch., and Alf.—Tr.]
Act_19:33. ðñïåâßâáóáí [of text. rec.] is not indeed supported by stronger external evidence [by D (corrected; previously êáôåâ .). G. H.] than óõíåâßâáóáí [which latter is the reading in A. B. E., Cod. Sin. and is adopted by Lach. and Tisch.]; still, the former is to be received as the genuine reading [and is adopted by Alf.], as the latter ( óõíåâ .) affords no intelligible sense. [Meyer adheres to the reading of the text. rec., and de Wette remarks that äõíåâ i.e., they instructed is “nonsense.”—Tr.]
Act_19:34. [ ἐðéãíüíôùí of text. rec., found only in some minuscules, is “a corruption to avoid the pendent nominative” (Alf.). Recent editors adopt ἐðéãíüíôåò from A. B. D. E. G. H. and Cod. Sin. The nominative is an anacoluthon; see various instances in Winer: Gram. § 63. I. 1.—Tr.]
Act_19:35. a. [For a worshipper (Wicl.; Tynd., Cran., Geneva, Rheims), the margin of the Engl. Bible substitutes the more accurate version: the temple-keeper.—Tr.]
Act_19:35. b. [ èåᾶò of text. rec., from G. H., is omitted in A. B. D. E. Cod. Sin., Syr. Vulg., and dropped by Lach., Tisch. and Alf.—Tr.]
ὑìῶí [of text. rec.] is better attested [by B (e sil). E. G. H. Vulg.] than ἡìῶí [which is found in A. D. E (corrected), and also Cod. Sin., and adopted by Lach.]; a copyist would have more easily changed the former into the latter, than the reverse.—[ èåὰí of text. rec. in the same verse, from D. E (corrected)., is changed into èåüí by recent editors in accordance with A. B. D (corrected). E (original). G. H. Cod. Sin.—Tr.]
Act_19:38. [For the law is open (Tynd., Cranm., Geneva), the margin of the Engl. Bible furnishes the more accurate version: the court-ways are kept. The original, accented in the text. rec. thus; ἀãïñáῖïé , is now usually accented thus: ἀãïñáῖïé . Winer recognizes the distinction; see his Gram. N. T. § 6. 2. The word ἠìἔñáé , or, according to Meyer, áýíïäïé , conventus forenses, Vulg., is understood, Winer, § 64. I. 5. For the meaning of the word with the circumflex, see above, Exeg. note on Act_17:4-5.—Tr.]
Act_19:39. a. ðåñáéôÝñù is found indeed in only one uncial manuscript, the Vatican [B], and in about 15 minuscules, whereas most of the manuscripts [A. B. G. H. Cod. Sin., Vulg. (alterius rei)] and fathers read ðåñὶ ἑôÝñùí [as in text. rec.]. The former, however, is certainly the genuine reading, and was altered simply because it is a word which is rarely found. [It is adopted by Lach. and Tisch., with whom Meyer concurs; but Alf retains ðñὶ ἐô ., and regards the other as a mistake of the copyist; nor is de Wette inclined to receive the word.—Tr.]
Act_19:39. b. [For lawful assembly (Geneva, Rheims), the margin of the Engl. Bible offers the less accurate version: ordinary assembly. The article denotes that a legal assembly is meant, which was to be held at a certain well-known time.—Tr.]
Act_19:40. ïὐ after ðåñὶ ïῦ ̓, is supported, it is true, by three uncial manuscripts [A. G. H.; also Cod. Sin.]; it is, nevertheless, (in accordance with the opinion of Tischendorf,) to be cancelled as a spurious reading. [It is omitted in B (e sil). D. E., and although received by Griesbach, is generally rejected by more recent editors.—Tr.]