Acts 19:1–41

By the upper coasts, or country, we should understand an inland route rather than a coast route. The coast was seen as lying on a lower level than the inland country. In line with this, some good authorities read that he came down to Ephesus, for the city stood on the river Cayster, a few miles from its mouth... A centre of trade, the seat of government, and a stronghold of idol worship — all this made it a place of no small importance.

He went over Galatia and Phrygia in order, strengthening all the disciples (Acts 18:23)... This time he reversed his route, going through Galatia before Phrygia, shaping his course, it seems, for Ephesus, which he had promised to visit (18:21). He had preached in both these provinces on his earlier journey, and he wanted first to revisit those places of work and to strengthen all the disciples.

So these converts matched their teacher Apollos completely. It is quite true that Apollos was later taught the way of God more accurately; but clearly his teaching had shaped the souls of his converts at the start. It is often so even now. The gospel first used in the conversion of souls goes far to set the character of their Christian life. The nature of the start often decides the whole of the believer's course, and so it matters greatly to preach a full gospel.

The apostle does not question the reality of their faith... So they were not even on the ground of Christian profession. As the apostle concluded, John's was "the baptism of repentance, telling the people to believe in the one who was to come after him, that is, Jesus." Christian baptism assumes that He is dead and risen, that the work of redemption is finished, and that eternal life and forgiveness of sins are proclaimed in His name. They were believers. The Holy Spirit had worked in their souls, so that the word of God had entered. But they were entirely without even the privileges that faith in the gospel receives at once.

They had faith, they looked to His person; but they had not grasped His work for the peace of their souls... It is likely that he saw something which showed his keen eye that these souls were not at rest, not in the liberty of grace. In spirit they were still under the law.

The people mentioned in these verses were believers, but they were not Christians. A Christian is a saint who has the Holy Spirit. True, every Christian is a saint, but he is something more; and that something is a very great deal more, for it is the Holy Spirit... They were disciples of John, and all John's disciples believed that Christ would baptize with the Holy Spirit. But they did not know that the promise had been fulfilled.

it shows that a man may be a believer, may be a child of God, may be converted, and yet may not have the Holy Spirit. They were disciples, and the apostle credits their belief, but still asks, "Did you receive the Holy Spirit when you believed?"

This case gives no ground for saying that there are true believers on Christ today who have not received the Spirit at all. Christ is preached now, and not the baptism of John — that is, wherever the gospel is truly preached.

Another important fact opens Acts 19. Paul found at Ephesus a dozen disciples who were in a very ambiguous position. They were not exactly Jews, and they were certainly not Christians in the true sense: they were in a transition state between the two. Does this appear startling to you? It is likely to disturb those who are used to thinking, or at least saying, that everyone must be in one of the two states. They hold that a middle position between them is impossible. But that is not the fact. It is always good to face the word of God; and God has written nothing in vain.

It is important to see what the inspired narrative makes clear here. These souls had been taught only in part. Paul found them at Ephesus after Apollos had gone to Corinth, and the narrative owns them as disciples. The apostle does not question the reality of their faith. He probably noticed a certain legalism in them, which raised the question not whether they were born of the Spirit, but whether they were sealed by Him.

In Acts 19:2, Paul asks whether they had received the Holy Spirit since they believed. They answer that they have not yet heard whether the Holy Spirit has come. They were John's disciples, so they did not doubt that the Holy Spirit exists. Every thoughtful Jew acknowledged the Holy Spirit spoken of by the prophets. But they had not heard whether the Holy Spirit had come in power, as John 7 speaks of it, and as John the Baptist had said: He would baptise with the Holy Spirit.

The apostle no doubt noticed a certain unease in these "disciples." That led him to ask whether they had received the Holy Spirit since they believed. So there is — certainly there was in the apostle's mind — such a thing as receiving the Spirit after believing.

The disciples Paul found at Ephesus were disciples of John. The question the apostle asked them has often been made the foundation of wrong teaching about the Holy Spirit. It is claimed that the Holy Spirit must be received in a special way after conversion. The little word "since" in Paul's question must be changed to "when," because it is mistranslated: "Did you receive the Holy Spirit when you believed?"

We must not suppose this is a question of miracles, or powers, or tongues, or anything of that kind. These very signs might follow too. The early Christians did work miracles, and they had the gift of tongues. But these were only the outward proof of the Holy Spirit. He had always worked whatever was for God's glory in man, yet He was never given in person to believers until after redemption... But can the Holy Spirit come and dwell in us? Only through redemption, when God has righteously put our sins and iniquities away from before His eye.

They were truly "disciples," and they had believed as much of the facts about Christ as they had heard. The Holy Spirit is given to those who believe "the word of truth, the gospel of your salvation" (Eph. 1:13). They had not believed it, because they had not heard it, and so they had not received the Spirit. Like Apollos, they had only heard the earliest beginnings of things, connected with John the Baptist...

Scripture gives no definite teaching about the way baptism is done. The great point is what those baptised were baptised to: compare Acts 19:3. The idea in the word is "washing," as with the priests of old (Ex. 29:4), rather than "sprinkling," as with the Levites.

The Greek preposition means "unto" (or "to") as often as "into." Which one it means depends on the context or on the nature of the case… So in Acts 19:3 it is "unto," as in the Authorised Version, not "into" as in the Revised. Baptism is the symbol of profession. Reality depends on faith; which might, or might not, be true of the baptised.

Twelve people had believed, but they had no teaching beyond John's: their baptism matched it. What they looked for was a Christ still to come, and a Holy Spirit whom He would give. John's baptism called for repentance, but it never went outside Judaism… It was a baptism to repentance for man on the earth, not to Christ's death and resurrection.

Scripture is plain that John's baptism is quite distinct from Christian baptism. Disciples who had been baptized with John's baptism had to be baptized to Christ when they received the full truth of the gospel (Acts 19)… Confessing a Messiah still to come is very different from confessing His death and resurrection, and this is the root of differences which carry weighty consequences.

John also baptizes to death, in the baptism of repentance. Death is the wages of sin, and those he baptized confessed their sins as justly deserving death. But John could not yet baptize to Christ's death; for He had not died.

They were not therefore even on the ground of Christian profession, for, as the apostle concluded, John's was "a baptism of repentance"… Christian baptism supposes Him to be dead and risen, the work of redemption accomplished, with eternal life and forgiveness of sins proclaimed in His name. They were believers, and the Holy Spirit had worked in their souls so that the word of God had entered. Yet they fell wholly short of the privileges that faith in the gospel enjoys at once.

How many rest on a promise and have no notion that anything has been accomplished! They agree, of course, that the Saviour has come. But of salvation come, and of God's righteousness revealed, they know nothing… "Am I His, or am I not?" is the question that keeps troubling them.

You can see the state of their souls in this: they at once bowed to the new message, and "were baptized in the name of the Lord Jesus."… Paul then laid his hands upon them, and "the Holy Spirit came on them; and they spoke with tongues, and prophesied."… So these disciples passed off Jewish ground and became Christians. They were no longer in the flesh, but in the Spirit, because the Spirit of God now lived in them.

This case gives no ground for saying that there are true believers on Christ today who have not received the Spirit at all. Christ is what is preached now, not the baptism of John.

This raised a further question: "Into what then were you baptized?" The answer was, "Into John's baptism." So they were not even standing on the ground of Christian profession. As the apostle concluded, John's was "a baptism of repentance, telling the people to believe in the one who was to come after him, that is, Jesus." Christian baptism assumes that He is dead and risen, that the work of redemption is finished, and that eternal life and forgiveness of sins are proclaimed in His name. They were believers, and the Holy Spirit had worked in their souls so that the word of God had entered; but they fell wholly short even of the privileges that faith in the gospel enjoys at once.

It pointed to the end of the old order and to a new position. It was not the familiar routine that traditionalists would make of it. Scripture is just as plain that it is quite distinct from Christian baptism. Disciples who had been baptized with John's baptism had to be baptized to Christ when they received the full truth of the gospel (Acts 19)... Confessing a coming Messiah is very different from confessing His death and resurrection.

John's baptism was so far from being a symbol of Christ's death that, as far as people received it, Christ would not be put to death at all, but received by faith. So (Acts 19) those who had received it had to be baptized over again.

There can be little question that to be baptized unto Moses means bringing the people into association with Moses, under his authority. In the same way, baptism unto the name of the Lord Jesus brought people onto the ground where His authority was supreme. It brought them into the company of those who owned that authority... Its meaning is the absolute authority of Christ as Lord, and the responsibility of those who are baptized to confess it.

The whole administration of the ways of God is in His hands. All ministry and power is there; God has made all authority and rule subject to Him. So Jews, who were already connected with the name of Jehovah by circumcision, had to own Him whom God had made Lord and Christ. "In the name of Jesus Christ," or "the Lord Jesus," connects baptism, I think, with the power and authority of that name. "Unto the name" would mean confessing His name as Lord, and this must be confessed and owned to the glory of God the Father.

Not knowing the Lord Jesus, they were ignorant of the Pentecostal gift of the Holy Spirit. The men believed the word of Paul, and showed the sincerity of their confession in that they were baptized in the name of the Lord Jesus.

There is no ground in this case for saying that there are true believers on Christ today who have not received the Spirit at all; for it is Christ who is preached now, and not the baptism of John; that is, where the gospel is really preached.

It was pure ignorance that held back their advance in truth — not stubbornness, and not the absurd and wicked error some have charged them with... In Scripture, John's baptism went with his call to repent, as we have just seen. It also went with the call to believe on the coming Messiah, that is, Jesus. It was in no way the blasphemy of accepting John as Messiah. They knew of promise, not of accomplishment: but that was to stop short of the gospel. They are now given to receive the full truth and blessing. Paul preached to them Jesus. What is there for souls which is not through Him and in Him?

The Holy Spirit, however, would not come upon them while they believed only in a Christ who was still to come. Then they were baptised in the name of the Lord Jesus. They believed that He had come, that He was delivered for their offences and raised again for their justification, and that He was now glorified at the right hand of God. So He fell upon them, just as He had at the beginning upon those of their own people who believed in the same way.

John had announced that the baptism of the Holy Spirit would be the result of Christ's intervention. Yet these twelve men did not know whether there was yet any Holy Spirit. That was plain proof that they had not come into the house of God in which He dwelt.

There were about twelve men here. The number of women is not mentioned, because the stress falls on the public side of things. This reminds us that whenever we read of the public giving of the Spirit, it was always to many people, never to an individual. Also, there was always an apostle present. The work had to go on in unity with the other assemblies: no assembly was to act on its own.

Here now are Jews outside their own land. The Old Testament had never indicated that Jews would be blessed anywhere but in the land of promise. Could these then be publicly received as Christians by the gift of the Spirit? God gives the answer plainly when Paul baptizes them and lays his hands on them as an indication of fellowship. This is the fourth occasion of a public bestowing of the Spirit of God with such signs as speaking with tongues. Each of these occasions involves a different class of people: first Jews at Jerusalem (ch. 2), then Samaritans (ch. 8), then Gentiles (ch. 10), and in this case Jews outside their own land.

There is no ground in this case for saying that there are true believers on Christ today who have not received the Spirit at all. The preaching now is Christ, not the baptism of John — that is, wherever the gospel is truly preached.

At Ephesus the apostle brings the little nucleus of disciples into full Christian truth and privilege (Acts 19). He carried on the work for more than two years, first in the synagogue, then in the school of Tyrannus. So not the capital only but the province also heard: everyone living in Asia heard the word of the Lord, both Jews and Greeks. And that word, with special powers worked by God through the hands of Paul, grew mightily and prevailed.

For three months he patiently preaches Christ in the synagogue and reasons with the Jews, sure of God's strength and of the truth. He gives first place, as the field of testimony, to the people who had been God's instrument: "To the Jews first." It is no longer said, "Salvation is of the Jews," but it is still preached to them first.

For three months he spoke boldly in the narrow setting of the synagogue. He argued and urged on them "the kingdom of God" (v. 8). Of all subjects it was the one best suited to searching Jews, who knew the law and the prophets. The godly, as we hear of Joseph of Arimathea, were looking for the kingdom of God (Luke 23:50-51). This involved his opening to them the sufferings of Christ and the glories after these. He never thought of belittling that kingdom, still less of denying it, because Christians now have higher possessions and richer grace in the great mystery about Christ and about the assembly (Eph. 5:32).

The kingdom of God is the realm where the authority of God rules. This kingdom had to be set up even before the gospel of the grace of God was announced, which came after the death and resurrection of the Lord. Paul preached both (Acts 20:24-25). There are not two gospels. The kingdom speaks of the authority of God set over His subjects. The grace of God is vital too, for authority and grace complete one another.

Everywhere he preached the kingdom among the disciples. This clearly touches the present. No doubt he spoke of the kingdom God will set up in public view, when he spoke of things to come. But he also kept it before them that in receiving Christ as Lord they had already come under the authority of God. And he showed them what it meant, in daily life, to be subject to God's holy will.

He was a teacher, and no ordinary one. He could take on both Jews and Greeks in discussion (Acts 19:8-10), and no one had yet beaten him in fair argument… In his ministry of the Word, Paul, as usual, brought the truth to his own people first, in the synagogue. There he spoke boldly for three months, reasoning and persuading them about the kingdom of God. The earlier work of Apollos must have given the Jews there some preparation, though the Apostle surely widened the teaching. He reasoned and persuaded with a fullness that Apollos likely did not have.

At the end of that time he saw that his work there was finished. The remnant chosen by grace now stood out, and the rest were hardened. So he made the break complete. He left the synagogue and took the disciples with him, to continue his service in the school of Tyrannus — just as at Corinth he had left the synagogue for the house of Justus. This made it quite plain that God was not establishing a fresh group of enlightened believers among the Jews. He was establishing a new thing altogether, taking in both Jews and Gentiles.

The reader will find the unusual expression "the way" in Acts 9:2; 19:9, 23. We have translated it word for word from the Greek. We have no doubt it was a nickname given to Christianity, just as the world has always invented one for true godliness.

At that time, being a Christian meant more than believing on the Lord Jesus and enjoying peace with God — blessed though these things are. It was a way of life, and not in some parts of life only but in every part. The walk of the believers, alone and together, was so distinctive that people could see it as a particular "way."

The truth preached in the synagogue had now brought out plainly those who received the love of it so that they might be saved. It brought out no less plainly those whose hard rejection of it led them to speak evil of the Way in front of the crowd. Staying longer could have served no good purpose. It would have led to bitter quarrelling and abuse from the opponents. To withdraw from them at this point was clearly of God. The synagogue was no longer a fitting place. A room large enough was owed, not only to the disciples, but to the testimony. So the apostle carried on his daily teaching in the school of a man who, as far as we can judge, taught rhetoric or philosophy.

This led the apostle to the decisive step of leaving them and separating the disciples. A new era began. Until now the converts from among the Jews seem to have kept their place in the synagogue. But now the time had come when believers in Christ must stand apart from His enemies, and must be gathered together as the assembly. God had borne with His ancient people with much patience. Paul loved his own countrymen deeply, and he had gone in and out among them. He kept hoping against hope that their hearts would open to receive his message.

For three months he reasoned with the Jews in the synagogue, persuading them of the gospel. At the end of that time he saw that his work there was finished. The remnant according to the election of grace was now clear, and the rest were hardened. So he made the break complete. He left the synagogue and took the disciples with him, to continue his service in the school of Tyrannus. At Corinth he had done the same, leaving the synagogue for the house of Justus. This made one thing quite plain. What God was establishing was not a fresh group of enlightened believers among the Jews. It was something entirely new, taking in both Jews and Gentiles.

The name is Greek, and nothing is said about Tyrannus being a disciple, so the Christians may have rented the "school," just as halls are rented today.

So the place of testimony was of no importance: all the value, virtue, truth, grace, and glory we boast in is in the One preached.

The opposition in the synagogue really helped the work forward. Gentiles would no doubt come to the school more readily than to the synagogue. And Jews, if they wanted to learn, could just as easily listen to one of their own nation teaching there. This went on for about two years, so that, as the historian tells us, "all the residents of Asia heard the word of the Lord, both Jews and Greeks" (Acts 19:10).

"God was doing extraordinary miracles ('no ordinary miracles') by the hands of Paul." Compare this with the account of the Spirit's extraordinary energy flowing out through Peter and the other apostles in Acts 5. Note that there, as in Ephesus, the same phrase appears — "by the hands of the apostles." Whoever the servant, he was only the instrument or channel of the divine power.

What characterizes the whole account of Ephesus as we have it here is the uniqueness of power shown. It is at the very seat of the enemy's power. You see this in the notorious idolatry there — the worship of Artemis or Diana, in her image that fell down from heaven — and in the demon-possessions, sorcery and magic that filled the place. For this very reason God had to put His power forth in a decisive way.

The power of God is now shown in an extraordinary way in connection with Paul, the minister of this new and heavenly grace. Napkins (or sweat-cloths) and aprons from his skin — both signs of a toil that sin has made necessary — not only healed disease but drove demons out of those who had them. So has love's labour worked through Him who came under the penalty of sin to heal spiritual disease and destroy the power of Satan.

This did not happen only when the apostle was present or when he spoke. What had touched him still worked for the sick who could not come to him. The faith that carried handkerchiefs or aprons from him to them had its reward: the diseases left them, and evil spirits (a distinct class) went out.

These works attested the kind power of God in man and for man. Later that power will triumph in the kingdom, where all things will be put into the hands of the glorified Son of Man... They were testimonies to His defeat of the devil in man's favour, powers of the world to come — though of course only samples of what will then be universal. Neither the church nor any individual saint has had ground to boast about this through the long centuries since.

He certainly was a vessel to carry the knowledge of grace, and just as surely a vessel that displayed divine power... Ephesus had never seen such miracles before, and nowhere else were greater ones done. The Lord's words, "Greater works than these will he do, because I am going to the Father" (John 14:12), had abundant fulfilment through Paul as well as Peter.

This is so unusual that it is the only case of its kind recorded in Scripture. Many people were healed before this by simply touching the edge of the Lord Jesus' garment. Certain would-be healers have tried to imitate this, but this is not faith.

Gifts of healing showed that the gospel of God was not words only, wonderful as they were, but active love to men. Handkerchiefs from Paul's body healed the sick in Ephesus, as a witness alongside the word that all Asia heard. Yet Paul left Trophimus, himself an Ephesian, sick at Miletus — and that was while he was begging Timothy to come to him... such gifts pointed outward, to the world.

At this time in Ephesus God backed His Word by working special miracles through Paul. People brought napkins and aprons that had touched him to the sick, and that contact alone healed them. Some also had evil spirits driven out. This is so unusual that it is the only case of this kind recorded in Scripture. Many were healed before this by only touching the hem of the garment of the Lord Jesus (Matthew 14:36). Certain would-be healers have attempted to imitate this, but this is not faith.

"God was doing extraordinary miracles by the hands of Paul." It is worth comparing this with the account of the extraordinary energy of the Spirit flowing out through Peter and the other apostles in Acts 5 (verses 12, 16). There, as in Ephesus, we find the same phrase — "by the hands of the apostles" — showing that, whoever the servant, he was only the instrument or channel of the divine power.

God now shows His power in an extraordinary way through Paul, the minister of this new and heavenly grace. Napkins (or sweat-cloths) and aprons from his skin not only healed disease but drove demons out of the people who had them. Both cloths are signs of the toil that sin has made necessary. So has love's labour worked through Him who came under the penalty of sin to heal spiritual disease and destroy the power of Satan.

God attested the apostle in a special and generous way. All who were willing to see could see that God owned Paul as a servant of the God of heaven. He certainly was a vessel to carry the knowledge of grace; he was just as surely a vessel that displayed divine power... Ephesus had never seen such miracles, and nowhere else had they been greater. The Lord's words, "Greater works than these will he do, because I am going to the Father" (John 14:12), had abundant fulfilment through Paul as well as Peter.

In this way God attested His kind, beneficial power in man and for man. In time to come it will triumph in the kingdom, where God will put all things into the hands of the glorified Son of Man... Meanwhile the Spirit is here on earth to bear witness of Him and of the victory He achieved in righteousness over Satan. This is the principle behind those early displays of divine energy in man. They were testimonies to His defeat of the devil in man's favour. They were powers of the world to come — only samples, of course, of what will then be everywhere.

God did not forget bodies: gifts of healing showed that the gospel of God was not words only, blessed as they were, but active love to men. So handkerchiefs from Paul's body healed the sick Ephesians (Acts 19:12), a witness alongside the word which all Asia heard. Yet Paul left Trophimus, himself an Ephesian, sick at Miletus (2 Timothy 4:20) — and that while he was begging Timothy to come to him. Some in the Church were healed, as Dorcas was; but the aspect of such gifts was toward the world.

The servant never chose when to use this gift or gifts like it. God showed them only at the fitting time, and they could only work effectively by His immediate will. Power is His, and always in His hands.

These displays of miraculous power brought the question of exorcisms to the front. The marked effect of Paul's miracles led to attempts to rival and equal them in casting out demons. Among the heathen there were those who claimed to drive out demons; among the Jews there were some who really did it... At Ephesus, it seems, there were such people. Luke calls them wandering Jews. Among them were sons of a Jew named Sceva, who did this work. No doubt they used old, well-known formulas thought suitable for the purpose. But now people saw something else. Paul used none of the prescribed charms. He drove out demons simply in the name of the Lord Jesus. This was something quite new at Ephesus.

A term not used as an insult in Scripture, but meaning a "wanderer"... In Acts 19:13 the Revised Version has "strolling."

When God works, the enemy is watchful. He tries to spoil what God is doing. Yet his interference often ends in his own confusion. The magicians of Egypt tried to copy the divine power Moses displayed. They failed to create life, and that exposed them. Here the Jewish exorcists "undertook to invoke the name of the Lord Jesus over those who had evil spirits." They had no living link with Jesus, and could only speak of Him as "Jesus whom Paul preaches."

The seven sons of Sceva thought that they too might cast out demons by using the name of the Lord Jesus. But they did not know Him. He was not really Lord to them, and so they could only speak of Him as "Jesus whom Paul preaches," leaving out His title as Lord.

Anyone who would use it with effect, however, needed two things. These men had neither. The one was genuine saving faith in Christ; the other a true confession of His Lordship. No one can use that name in conflict with demons unless he is a real believer and confessor of the Lord Jesus Christ. Now the language of these men betrayed where they were and what they were... And the very way they spoke of Him, simply as Jesus, with no title of honour, showed plainly that they did not own Him as Lord.

These exorcists were used to charms and spells that anyone who knew them could use with effect. So they supposed that Paul was introducing a new charm, and that others could use it too. For the name of the Lord Jesus, when Paul used it, had a power that plainly no demon had resisted.

Here the Lord showed His displeasure at those who did not own Him, yet tried to use the apostle's action in His name as a charm — a formula they assumed divine power must follow... They called the name of the Lord over people, and it was all in vain. Their daring to command "by Jesus whom Paul preaches" only brought out three things more clearly: the Lord's defence of His servant, their own powerlessness, and the reality of the enemy's power.

There were seven of them, and they used the name of Jesus as the apostle had done. Even so, the demons exposed their deceit, and they had to flee in confusion (Acts 19:13-16). Could preachers today fall into the same error as these "vagabond Jews"? They may think that simply retelling the facts of the gospel, eloquently or not, is enough to save the soul. The failure of such men will be a striking parallel to that of the exorcists.

At Ephesus, it seems, there were such people — wandering Jews, as Luke describes them. Among them were sons of one Sceva, a Jew, who did this. No doubt they used some old and recognised formulas thought suitable for that purpose. But now people saw Paul cast out demons in the name of the Lord Jesus alone, without any of the prescribed charms. This was something quite new at Ephesus. Everyone had to admit that the name worked. These exorcists were used to charms that anyone who knew them could use with effect. So they supposed that Paul was bringing in a new charm, one that others could turn to as well.

Here the Lord showed His displeasure at these men. They did not own Him, yet they tried to use the apostle's action in His name as a charm — as if divine power had to follow it. Seven took part in a general way, two (it seems) directly, and the blow fell on those two. Their position too, as sons of a Jewish chief priest, drew all the more attention to so solemn a defeat.

But anyone who used that name with effect needed two things. These men had neither. One was genuine saving faith in Christ; the other, a true confession of His Lordship... "Jesus whom Paul proclaims." True, Paul did preach the Lord Jesus, for he believed on Him. But there is not a word here of any acknowledgment on their part that they also believed on the Lord Jesus Christ. And the way they spoke of Him showed that they did not own Him as Lord. They said only "Jesus," with no title of honour.

A Jew at Ephesus, a chief of the priests, whose seven sons sought by the name of Jesus to cast out a demon. The demon admitted that he knew Jesus and Paul, but demanded, "Who are you?" He then attacked them through the man he held, and they fled away naked and wounded. Here Satan showed his power as the "strong man." The One stronger than he would not let these men use His power.

Could preachers today fall into the same error as these wandering Jews? They may think that a mere retelling of the facts of the gospel, polished or not, is enough to save the soul. The failure of such will be a striking parallel to that of the exorcists.

The intrusion of the sons of Sceva brought about their own defeat. But the Lord turned it to His own glory, for the matter "became known to all the residents of Ephesus, both Jews and Greeks. And fear fell upon them all, and the name of the Lord Jesus was extolled." Many who believed unburdened their hearts by confessing their deeds and the name of the Lord. This stronghold of Satan must have been shaken to its foundations when "a number of those who had practiced magic arts brought their books together and burned them in the sight of all." Such was the triumph of the gospel: "So the word of the Lord continued to increase and prevail mightily."

When God works, the enemy is watchful, and tries to spoil what God is doing, yet his interference often ends in his own confusion. The magicians of Egypt tried to imitate the divine power displayed by Moses, only to be exposed when they failed to create life. Here, the Jewish exorcists tried to use the name of the Lord Jesus over people who had evil spirits. They had no living link with Jesus, and could only speak of Him as "Jesus whom Paul preaches."

The demon spoke, refusing to do what they demanded. His words must have struck all who heard them: "Jesus I know, and Paul I know (or, am acquainted with), but you, who are you?" The demon knew Jesus, he said. By his language he meant to distinguish between the Lord and His servant Paul. The second verb translated "I know" in the older English version is different from the first in the original. So that name was not a charm which just anyone could use.

Two conditions were needed for anyone to use it with effect. Both were lacking in these men. One was genuine saving faith in Christ; the other, a true confession of His Lordship. No one can use that name against demons unless he really believes in the Lord Jesus Christ and confesses Him... "I adjure you by Jesus whom Paul preaches," was their word to the evil spirits. "Whom Paul preaches." True, Paul did preach the Lord Jesus, for he believed on Him. But there is not a word here that they also believed on the Lord Jesus Christ. And the very way they spoke of Him, simply as Jesus, without giving Him a title of honour, clearly showed that they did not own Him as Lord.

The demon at once showed that he did not know them, and he was not deceived by their second-hand use of the name of Jesus.

Here the Lord showed how He resented those who tried to use the apostle's action in His name as a charm, without owning Him. They acted as if divine power had to attach itself to that name... Their daring to command the spirits "by Jesus whom Paul preaches" only showed three things more plainly: He stood by His servant, they themselves were helpless, and the enemy's power was real. For the wicked spirit declared at once that he was acquainted with Paul and knew his Master. He spoke with withering contempt for the hollow profanity of those who abused His name. He also gave the most practical proof of it. The evil power could trample them down and shame them, instead of handing a victory to such unholy lips.

A real faith is in view here — certainty of knowledge and conviction — the kind the devils have about the oneness of God. They do not doubt it; but there is no link at all between their heart and God through a new nature — far from it.

The moral impression of this defeat was great on everyone outside in Ephesus. And it was not only that fear fell on them all; the name of the Lord Jesus was magnified. It was not simply that God and the enemy were brought before men's consciences; there was a testimony to the Deliverer also.

In Acts 19:16 it is "both of them" — not the seven, but two of them. "Both" is easily turned into "all," but not the other way round.

Here the Lord showed His anger against men who did not own Him, yet tried to use the apostle's action in His name as a charm that God's power was bound to follow. Seven were involved in a general way; two, it seems, were involved directly, and the blow fell on them. They were sons of a Jewish chief priest, and that drew all the more attention to so solemn a defeat.

But two things were needed before anyone could use that name with effect, and these men had neither. The first was real saving faith in Christ. The second was a true confession of His Lordship. No one can use that name against demons unless he truly believes in the Lord Jesus Christ and confesses Him... And the way they spoke of Him — simply as Jesus, with no title of honour — showed plainly that they did not own Him as Lord.

Notice that the apostle used the name of One he knew, and whose lordship he never doubted. The exorcists were only imitators. They said, "We adjure you by Jesus whom Paul proclaims" — One they knew nothing about for themselves.

Notice how the evil spirit makes himself one with the man he controls. In His grace the Spirit of God works in the same close way: He lives in believers and makes them vessels to magnify the name of Jesus. He is the One who does all that is good, yet it is all mixed with their own minds and affections, so that the whole is put down to them... It was the man's own act, though he could never have done it except by that terrible power.

The demons were also strong, as we see from the way they handled the people they controlled, and from one of them overcoming seven men and making them flee out of the house naked and wounded.

Here Satan showed his power as the 'strong man.' But the One stronger than he would not let these men use His power.

This plot was defeated. Satan's agents were put to shame by the very evil spirit they were trying to drive out. The result was to advance the gospel in three ways. First, the news of what had happened to the sons of Sceva spread through the city; fear fell on both Jews and Greeks, and the name of the Lord Jesus was magnified. Next, those who believed were so moved that they cut themselves off completely from their old magical practices, and some brought their costly books of magic and burned them in front of everyone. Last, we are told, "the word of the Lord continued to increase and prevail mightily."

Is it not possible for preachers today to fall into the same error as these wandering Jews? They may think that simply telling the facts of the gospel, in fine words or plain ones, is enough to save the soul. Anyone who does will fail as strikingly as the exorcists did.

The intrusion of the sons of Sceva not only brought about their own defeat, but the Lord turned it to His own glory... Many who believed opened their hearts and confessed their deeds and the name of the Lord. This stronghold of Satan must have been shaken to its foundations when many who had practised magic arts brought their books together and burned them in front of everyone. Such was the triumph of the gospel.

Was that name, then, just a charm, only more powerful than other charms in use in the province of Asia?... Two conditions, however, were required for anyone to use it with effect. Both of them were lacking in these men. The one was genuine saving faith in Christ; the other a true confession of His Lordship... The very way they spoke of Him, simply as Jesus, without giving Him a title of honour, clearly showed that they did not own Him as Lord.

Is it not possible for preachers today to fall into the same error as these wandering Jews? They may think that simply reciting the facts of the gospel, whether eloquent or plain, is enough to save the soul. Such preachers will fail, in a striking parallel to the exorcists.

News of these things soon reached both Jews and Greeks who lived at Ephesus. It awakened a serious fear of God, as they recognised the holiness of the name of the Lord Jesus. It made believers realise that faith in Christ was no light matter. Ephesus was a famous centre of magic arts, and this no doubt had attracted the sons of Sceva.

In Acts 19:17 the name of the Lord was magnified in Ephesus: it was shown to be great and mighty. And Christ may still be magnified today, in the body of the humblest and weakest believer, for His strength is made perfect in weakness. Christ may be magnified with praise, prayer, and witness to Himself... Yes, Christ may be magnified even in our daily work in the house, or shop, or office, or the care of the children.

The moral impression of this defeat was great on all outside in Ephesus. It was not only that fear fell on them all, but the name of the Lord Jesus was magnified. This did not simply set God and the enemy before men's consciences. There was a testimony to the Deliverer as well.

It was the word of the Lord that grew so powerfully and prevailed... How precious to see more than the fear of His name overawing Jews and Greeks! Those who believed were so eager for His glory that they told out their own shame and worst degradation now that they were converted. They took vengeance on everything they owned, however costly, that carried the mark of the enemy's power and schemes.

It also works on the conscience of the believers. They come and confess their deeds. They bring the books of their magic arts, for which Ephesus was famous, and burn them in front of everyone. The books were worth fifty thousand pieces of silver. When God reveals Himself in power, the heart opens before Him. It honestly confesses everything the conscience knows, and does so openly for His glory. This is a special effect of the showing of His power. A person no longer thinks of himself or of his shame, but is overcome by the presence of God.

They must have revealed things that astonished many in the crowd who knew nothing of these arts. Paul had nothing to hide or to confess. But those now converted saw what their past ways had been. Light shone on them, and confession followed on their part; for clearly the magical arts they had used were not of God. A new life received made them real and true, and they had to give up the past. It did not fit, to say the least, with what was now true.

How precious to see the fear of His name overawing Jews and Greeks! And more than that: those who believed were so eager for His glory that they told out their own shame and worst degradation now that they had turned to Christ. They took vengeance on everything they owned, however costly, that carried the breath of the enemy's power and tricks!

These events made believers realise that faith in Christ was no light matter. Ephesus was a renowned centre of magic arts, which no doubt attracted the sons of Sceva. But believers now confess their unholy involvement with these things. Many bring their books and burn them in public. The books had cost fifty thousand pieces of silver. They were right to take that loss instead of selling the books to others.

If the occasion arises, we can speak to others about our sins — but only once we have laid everything clearly before God. The Christian converts at Ephesus brought their books of magic. By the power of the Holy Spirit they confessed all their actions. If the love of God is poured out in our hearts, we feel more shame for our sins before God than before other people.

There is confession here, but no "sharing." They were troubled sinners who came to Paul and his companions, confessing their deeds. They would do it once, and rightly so, but there is no hint of a system of "sharing."

Sorcerers in Acts used magical arts (called "curious arts" in Acts 19:19) and bewitched the people. Revelation uses another word for sorcery, pharmakeia. It refers to drugs, "to stupefy with drugs," and then to any system of sorcery by spells. Sorcery ranks among the worst of sins.

Quite a few brought their books, which recorded the spells and charms, and burned them in public. It was a complete burning — the effect of the word of God working in their consciences.

God's power also works on the conscience of the believers. They come and confess their deeds. They bring the books of their magic arts, for which Ephesus was famous, and burn them in front of everyone — books worth fifty thousand pieces of silver. When God reveals Himself in power, the heart opens before Him. It honestly confesses all that the conscience knows, and does so openly, for His glory. Man thinks no longer of himself, or of his shame. The presence of God overwhelms him.

Ephesus was a famous centre of magic arts... But now believers confess their unholy links with these things. Many bring their books and burn them in public. The books had cost fifty thousand pieces of silver, but they were right to take that loss instead of selling the books to others. Such was the precious power of the Word of God.

They gave the best proof of the disgust they now felt at their meddling with the wicked one... Living facts brought home the power of the word, and conscience responded at once.

They were genuine, and so gave proof of their sincerity, for the sacrifice they made was no small one. Money was worth far more then than it is now, so their financial sacrifice was greater than the same sums would be for us.

From one point of view this was a big sacrifice. From another it was not a sacrifice at all. It was a blessing to be rid of these books of "curious arts," which held things contrary to God and to His mind... The loss of fifty thousand pieces of silver — the gain of the riches of God's grace. That was something worthwhile! There was ample recompense for what they had given up. How sad it is when we are reluctant to give up what is wrong in the sight of God. Yet to turn away from what is wrong is the pathway to spiritual blessing.

This stronghold of Satan must have been shaken to its foundations when many who used magic arts burned their books in front of everyone. Such was the triumph of the gospel: the Word of God grew mightily and prevailed. The outcry of Demetrius and his companions only showed Satan's rage at the plundering of his goods.

Many others moved away from this dreadful evil. They burned the books that dealt with these things in public, despite what they were worth. The Word of God grew and prevailed, and this Satanic evil grew less and suffered defeat. It is a sad thought for us that in our day people pay less attention to the Word than they once did, while spiritist practices are on the increase.

It was the word of the Lord that grew mightily and prevailed. Not merely a company of saints, but the word of the Lord — that word which He has magnified above all His name. It is now the holiest answer on earth to Christ in heaven.

So it says "the word of God increased" (Acts 6:7). The connection is "and the number of the disciples multiplied." In the same way, "the word of God grew and multiplied" (Acts 12:24). So mightily grew the word of God and prevailed (Acts 19:20). I never heard of these passages being a difficulty to anyone. These passages mark the mighty effect of His word made known in preaching. The effects produced are identified with their source.

So in Ephesus the word of the Lord grew and prevailed "with might," to use Luke's striking phrase. Every testimony had been at full tide there. There was the clear power and presence of the Spirit, shown by tongues and prophecies. There was bold preaching of the kingdom of God for months in the synagogue. There was freer daily discussion in the school of Tyrannus for two years, and in that time the disciples took up their own separate position. So not only the people of Ephesus but, broadly speaking, everyone living in the province of Asia, Jews and Greeks alike, heard the word of the Lord.

A new life received made them real and true. They had to give up the past as inconsistent, to say the least, with what was true. Many brought their books, which held the spells and charms, and burned them in public. It was the effect of the word of God working in their consciences.

The books had cost fifty thousand pieces of silver. They were right to accept that loss instead of selling the books to others. Such was the precious power of the Word of God.

Paul himself stayed in Ephesus. Yet from there the Word went through all Asia Minor (Acts 19:10), no doubt carried by others. Colosse and Laodicea were not far away, yet the believers there had never seen Paul's face (Col. 1:2).

At Ephesus, the capital of Asia, the gospel won some of its greatest triumphs through Paul's preaching. There "mightily grew the Word of God, and prevailed" (Acts 19:20). And there too, as a result, the devil made one of his fiercest attacks as a roaring lion. He hitched his chariot, as he so often does, to the greed of men. Demetrius the silversmith and his friends were his ready tools. The fierce riot in the Ephesian theatre, murderous in spirit, was the result.

Whatever these dark arts and devilish energies may be, the god of this age does his widest and most destructive work by methods that seem quite ordinary. He fits his deceptions to the passions and desires of the flesh… Most people perish, not in the terrible displays that appear here and there or now and then, but under the calm surface of what is respected. But the word of the Lord accomplishes the gracious purpose of Him who sends it out. It does so widely too, in the conversion and blessing of souls, if no longer with the might of apostolic days.

It is not correct to interpret "in the spirit" here of the Holy Spirit. It means only that the apostle planned it "in his spirit" — a phrase he often uses, in this Book and elsewhere. He longed once more to go to Jerusalem after passing through the two Roman provinces of Greece. He felt that his work at Ephesus had ended for now, and that after visiting Jerusalem he must see Rome also.

People often ask how we should understand Paul's purposing in the spirit to go again to Jerusalem. Did he purpose in the Spirit of God, after long prayer, to go up to Jerusalem? Did the Holy Spirit guide him to carry the gifts from Achaia and Macedonia to the poor believers in the city of his fathers? It could not have been the Spirit of God who prompted him to go once more to Jerusalem. During the journey the Holy Spirit warned him many times not to go.

This verse marks an important change. It brings us to the last stage of Paul's recorded acts in this history. Rome is the goal which looms up before him. "I must also see Rome." And he did see Rome — but not in the way he had planned in his spirit. He came as the prisoner of the Lord.

But behind his burning desire to go up to Jerusalem stood the mighty constraint of love for his own beloved people. How he did love them and how his heart, filled with the love of God, yearned over them! This holy love and courage shaped his answer. His fellow believers had once more begged him by the Spirit not to go up to Jerusalem, and he said, "What are you doing, weeping and breaking my heart? For I am ready not only to be imprisoned but even to die in Jerusalem for the name of the Lord Jesus."

Why not go to Rome in the energy of the Spirit, now that his work in Greece was finished? ... But why should Paul put rebellious Jerusalem between his desire to preach and his work? The affection was good, and the service good — for a deacon, or a messenger of the churches. But this was Paul, who had the whole west open before him for the gospel!

While at Ephesus Paul had "purposed in the spirit saying, I must also see Rome"; and, what is more important still, it was the Lord's purpose for him — "so must you also bear witness at Rome."

It was Paul's purpose to visit Rome after going to Jerusalem, and God gave effect to it, for it was God's purpose. But how different was the way under His hand from the apostle's expectation! He must go a prisoner to Rome.

He also knows how to overrule any mistakes His servants make. He closes one line of service before them and opens another, which in the end may prove even more important. It was Paul's imprisonment that led him to write those inspired letters, which have built up the church for nineteen centuries.

It is not right to take 'in the spirit' here as meaning the Holy Spirit. It means no more than that the apostle purposed it 'in his own spirit'. He uses this phrase often, not only in this book but elsewhere. He longed once more to go to Jerusalem after passing through the two Roman provinces of Greece. He felt that his work at Ephesus was done for now.

Timothy and Erastus served as deacons (Acts 19:22). As for the seven men chosen in Acts 6:5, there is no hint that they were "deacons" in any sense other than the sense in which all the servants of Christ are. Once we remember that "deacon" and "servant" translate the same word, we see at once how mistaken it is to call these seven men "the first deacons." Say "the first servants" instead, and the error is obvious.

There have been godly treasurers, such as the one who served Queen Candace. We should not look down on him or on Erastus, because Scripture says, "in whatever condition each was called, there let him remain with God" (1 Cor. 7:24). If this is the same Erastus who is described in Acts 19:22 as serving Paul, and who stayed at Corinth (2 Tim. 4:20), we can thank God for such a saint.

We also see how he directed the service of others with apostolic authority, and did so at great cost to himself. At this very time he sent two of those who served him into Macedonia: not Erastus only, but Timothy, the fellow-worker nearest to his heart, his beloved child, while he himself stayed for a while in Asia.

Yet he put off going to Macedonia and Achaia, clearly because he feared what he might find at Corinth (2 Cor. 1:15-23). He did send Timothy and Erastus ahead of him (1 Cor. 4:17), most likely hoping that their ministry would help correct wrong practices there before he came himself.

Even an apostle used no force in directing the work of his fellow-workers. They were servants of the Lord. No one would have urged this more earnestly than Paul, and no one would have drawn back more than he did from setting up an authority that gives orders between the Lord and His servants.

While Paul was staying at Ephesus, he sent Timothy ahead into Macedonia (Acts 19:22). That probably explains why Timothy's name is missing from the opening of the first letter. By the time Paul wrote the second letter, both he and Timothy were in Macedonia, so Timothy's name appears there.

The reader will find the rather unusual expression "the way" in Acts 9:2; 19:9, 23. We have translated it word for word from the Greek. We have no doubt it was a nickname given to Christianity, just as the world has always invented one for true godliness.

Saul asked the high priest for permission to arrest the Christians in Damascus. He knew it was enough for the written order to call them men and women of "the way". At that time, being a Christian was not just believing on the Lord Jesus and enjoying peace with God, blessed as those things are. It was a way of life, and not only in some areas but in every part of life. What is more, the believers lived so distinctly, alone and together, that people could see their life as a particular "way". In fact it differed completely from the ways of the world and from the way of every other religion. So everyone knew it as "the way".

The enemy is now left free. The powerful effect of the word of God spurs him on, and he raises a great tumult against Paul and the gospel (v. 23). But it is useless to fight against God. His fury spends itself in shouts and cries. Yet when God allows it, opposition shows its true character. The devil works on people's passions, their selfish interests, their base motives. These rise up against the love, the grace and the salvation God sends to ruined men. Thank God, it was too late! His grace was freeing the slaves of a demonic superstition, the worship of false gods. That is what stirred up all this tumult. We have seen that God kept the enemy in check until the work was finished.

The argument aimed at the pocket carried more weight, we may be quite sure, than any real reverence for Diana.

Still, religious motives, such as they were, cast a halo here over something that was really selfish and sordid. No device of the enemy is more common or more lasting. In this world Satan ties degrading, destructive superstition to what people care about now: their interests and their honour. So it is no wonder. Most people flare up fastest at a testimony to the truth that threatens their religion and their property. It is the same today, in principle, as it was then at Ephesus.

A man who does not know God will fight harder for his wealth and his religion than for anything else. And no one could deny the rest. Far beyond Ephesus, and even beyond Asia, Paul had persuaded many people and turned them away from their many gods and many lords. There was no doubt about what he meant. Things made with hands are not gods. For us there is one God, the Father, from whom are all things and for whom we exist, and one Lord Jesus Christ, through whom are all things and through whom we exist (1 Cor. 8:6).

We start with Asia in 2 Corinthians 1, where Paul refers to the great riot recorded in Acts 19. His preaching at Ephesus was so clearly in demonstration of the Spirit and of power that it overthrew satanic practices. The devil became furious and stirred up his servants. In 2 Corinthians 11:23 Paul speaks of being "often near death," and this was one of those occasions. God came in and delivered him, but the whole affair brought home "the sentence of death" in his own experience. He realised that he was a dead man, and all trust in himself was gone.

Small copies of pagan temples, at Ephesus or elsewhere. The word is ναός (naos), often translated "temple." Acts 19:24.

The trade of Demetrius was to make small silver models of the goddess's shrine. People set them up in houses, kept them as reminders, and carried them on journeys. But the coming of Christianity was bound to hurt the sale of these models. So Demetrius stirred up the pagan workmen to raise a public cry for Diana and against the Christians.

The large number of converts now in Asia, of whom Epaenetus was the firstfruits (Rom. 16:5), was bound to reduce the demand for silver shrines of Diana. It was this manufacture which proved so profitable to Demetrius and his companions. So the drop in his trade gave him a complaint his fellow-craftsmen could easily understand.

The success of the Gospel had endangered the trade of the silversmiths. It was easy for them to try to revive it under cover of zeal for the reputation of their goddess Diana. Was her greatness to be despised and her magnificence destroyed? Here was excellent camouflage for their real concern about their own money-making prospects!

In this world Satan works to weave degrading, destructive superstition into people's daily interests and honour. So it is no wonder that most people catch fire when the truth threatens their religion and their property. It is the same today, in principle, as it was then at Ephesus.

A certain man, Demetrius, earned large sums from making little silver shrines to Diana. He earned so much because this Diana was famous in the whole pagan world, and her temple was one of the seven wonders of the world (v. 27). Driven by the desire for gain, he gathers the craftsmen to oppose the truth that was destroying all their trade (vv. 25, 26). That truth showed that gods made with hands are no gods. How deep is the gloom into which man throws himself when he is without God, and by his very need of a God!

Man, ignorant of God, will fight for nothing harder than for his wealth and his religion.

Many who believed opened their hearts in confession of their deeds and of the Name of the Lord. This stronghold of Satan must have been shaken to its foundations when "a number of those who had practiced magic arts brought their books together and burned them in the sight of all." Such was the triumph of the Gospel: "So the word of the Lord continued to increase and prevail mightily." The outcry of Demetrius and his fellows only showed Satan's rage at being robbed of his goods.

The trade of Demetrius was to make small models in silver of the shrine of the goddess. These were set up in houses, kept as memorials, and carried about on journeys. But the coming of Christianity was bound to cut the sale of these models. So Demetrius stirred up the pagan craftsmen to raise a public cry for Diana and against the Christians.

A certain man, Demetrius, made large sums from the manufacture of little silver shrines to Diana. This Diana was celebrated in the whole pagan world, and her temple was one of the seven wonders of the world (v. 27). Moved by the desire for gain, he gathers the craftsmen to oppose the truth which was destroying all their trade (v. 25, 26) — the truth which showed that gods made with hands were no gods. See how deep the darkness man throws himself into — without God, and by his very need of a God!

Satan succeeds in working on the greed of Demetrius, a silversmith. He suggests to him that Paul's teaching was robbing him of customers for his silver idol shrines. Demetrius calls together other silversmiths and impresses on them the need to protect their financial interests. This is his first concern, though he adds that Paul's teaching was also endangering the magnificence of their great goddess Diana. He knew well that this latter accusation would likely have more weight with the people.

The success of the Gospel had endangered the trade of the silversmiths. So it was easy to try to revive their trade under cover of zeal for the reputation of their goddess Diana. Here was excellent camouflage for their real concern about their own money-making prospects!

In this world Satan works to weave degrading and destructive superstition into the present interests and honour of mankind. So it is no wonder that most men are quickly enraged by the testimony of the truth. It threatens to undermine both their religion and their worldly property. It is the same today, in principle, as then at Ephesus.

Man, not knowing God, will fight for nothing harder than for his wealth and his religion. And no one could deny it. Far beyond Ephesus, and beyond Asia too, Paul had persuaded many people and turned them away from their many gods and many lords.

In Ephesus, that stronghold of idolatry, the truth won its way. It did so in full sight of the temple of the so-called goddess Diana, whom all Asia and the Roman world worshipped. Worshippers were drawn away from her worship, and interest in her was clearly declining. Christians were found throughout the province of Asia, and assemblies had sprung up... The gospel was indeed triumphing, and Demetrius and his fellows could not but admit it.

People deserted the pagan temples, neglected the worship of the gods, and seldom bought animals for sacrifice. This naturally raised a popular cry against Christianity, such as we had at Ephesus... People whose living depended on the worship of the pagan gods brought many serious complaints against the Christians before the governors.

But this would raise a great outcry, and the unwanted officials might say, as Demetrius of old said to his fellows, "Men, you know that from this business we have our wealth."

There was no doubt that he really did mean that those are no gods which are made with hands. He meant that to us there is one God, the Father, from whom are all things and for whom we exist, and one Lord Jesus Christ, through whom are all things and through whom we exist. We ought not to think, therefore, that the divine being is like gold, or silver, or stone, shaped by the art and imagination of man. And that one God now commands all people everywhere to repent. He has fixed a day on which He is going to judge the world in righteousness, by the Man whom He has appointed. He has given proof of this to all by raising Him from the dead.

This term in the New Testament does not refer to the part of the earth now called Asia. It does not include the whole of Asia Minor either. It applies only to the western part of Asia Minor... The province, with Ephesus as its capital, included Caria, Lydia, and Mysia.

In Ephesus, that stronghold of idolatry, the truth won its way in sight of the temple of the so-called goddess Diana. All Asia and the Roman world worshipped her. Worshippers were drawn away from her cult, and interest in her was in noticeable decline... The gospel was indeed triumphing, and Demetrius and his fellows could not help admitting it.

Their rage against Paul was not because he had said that they are no gods which are made with hands. Many of their own wise men had said the same. It was because he had persuaded and turned away a great crowd, not only of Ephesus, but of almost all Asia, so that their means of livelihood is threatened.

The success of the gospel had endangered the trade of the silversmiths. It was not hard to try to revive their trade under cover of zeal for their goddess Diana. Was her greatness to be despised and her magnificence destroyed? Here was excellent camouflage for their real concern about their own money-making prospects!

In this world Satan works to tie degrading and destructive superstition to people's present interests and honour. Given that, it is no wonder that most people are so easily inflamed. Nothing stirs them like a testimony to the truth that threatens to undermine their religion and their worldly property. It is the same today, in principle, as it was then at Ephesus.

What an absurd thing to deny what all Asia and the world worship!... So saying there are no gods made with hands can come to count as heresy. And the town clerk can shame a crowd out of taking it seriously.

The desire for gain drove him. He gathered the craftsmen to oppose the truth that was destroying all their trade — the truth which showed that gods made with hands were no gods. How deep the gloom into which man, without God, and by his very need of a God, throws himself!

Satan could not stand by and see one of his great strongholds attacked and weakened by the power of the Spirit of God. So he works on the greed of Demetrius, a silversmith. He suggests to him that Paul's teaching was robbing him of customers for his idolatrous silver shrines. Demetrius then calls together other silversmiths. He presses on them the need to protect their money. This is his first concern, though he adds that Paul's teaching was also endangering the magnificence of their great goddess Diana. He knew well that this second accusation was likely to carry more weight with the people.

Religious motives, poor as they were, even here cast a holy glow over something selfish and sordid. No device of the enemy is more common or more lasting. In this world Satan weaves degrading and destructive superstition into people's daily interests and honour. So it is no wonder that most people flare up fastest at a testimony to the truth that threatens to undermine their religion and their property. It is the same today, in principle, as it was then at Ephesus.

Demetrius made large sums from manufacturing little silver shrines to Diana. Driven by the desire for gain, he gathers the craftsmen to oppose the truth that was destroying all their trade (vv. 25, 26). That truth showed that gods made with hands are no gods. How deep is the gloom into which man throws himself when he is without God, and by his very need of a God!

Sebomai occurs ten times in the Greek New Testament. Six times it appears as worship: Matthew 15:9; Mark 7:7; Acts 16:14; 18:7, 13; 19:27. Three times it appears as devout, and once as religious. So we can see that the basic meaning of sebomai is "I worship." But note, the worship may be right or wrong, true or false. Matthew 15:9 reads: "in vain do they worship me, teaching as doctrines the commandments of men." And Acts 19:27 speaks of the worship of the idol, Diana of the Ephesians. Both of these are wrong worship.

Ephesus… was the main seat and centre of heathen idolatry. It was the stronghold of Satan's power, and from it idolatry spread all over the known world (Acts 19). Strangers eagerly bought the small silver shrines of the goddess Diana and set them up as household gods in their distant homes. The wealth of Asia adorned and beautified her huge temple, and people counted it one of the seven wonders of the world.

How the truth had triumphed! In Ephesus, that stronghold of idolatry, the truth won its way. It did so in full sight of the temple of the so-called goddess Diana, whom all Asia and the Roman world worshipped. Her followers were leaving her cult, and interest in her was clearly declining. Christians now lived throughout the province of Asia, and assemblies had sprung up… The gospel was indeed triumphing, and Demetrius and his companions could not help admitting it.

The temple of Diana? How little we know of it today! Crumbled, and gone forever; all its glory and all its licentiousness gone. But the temple we belong to still exists today, and God is worshipped, and will be worshipped, eternally.

Diana is the Latin name of one of the main goddesses of the Greeks and Romans. The Greek name is Artemis. People said that an image of her had fallen from heaven, or had been made of wood or ebony that fell from the clouds. All Asia worshipped it. Her temple was at Ephesus, built of the finest marble... Ephesus was an educated city in every other way, but in religion it was in the dark. Its people were so worked up that they could shout for two hours, "Great is Diana of the Ephesians."

Satan worked through people's greed. The success of the gospel had put the silversmiths' trade in danger, so it was easy for them to try to revive it under the cover of zeal for the reputation of their goddess Diana. Would people now despise her greatness and destroy her splendour? It was an excellent disguise for their real worry — their own income!

People who do not know God will fight for nothing more fiercely than for their wealth and their religion... There was no doubt about what Paul meant. Gods made with hands are not gods. For us there is one God, the Father, from Whom are all things and for Whom we exist, and one Lord Jesus Christ, through Whom are all things and through Whom we exist (1 Cor. 8:6). So we ought not to think that the divine being is like gold or silver or stone, an image formed by the art and imagination of man... But grace knows how to make the wrath of man praise God, and also how to hold back the rest of that wrath.

Not only were their profits at stake. The importance of their goddess and of their city was in danger too. They do not say, "Great is Diana," but "Great is Diana of the Ephesians." Knowing the true God makes us feel our own nothingness, and it judges the state of the heart. But a false religion forms an alliance with the passions of the heart. Worshippers are great in proportion to their religion and to what they worship. If the Diana of the Ephesians was great, then the Ephesians themselves were important in proportion to her importance. To look down on Diana was to take away from the greatness of her followers.

In people who claim to know God, fits of rage are usually outbursts of false zeal. Man's anger never works the righteousness of God; it always resists it. The men of Nazareth were full of the anger of rebuked self-righteousness when they rose up to kill the Lord, and failed (Luke 4:28-30). In Gentile and in Jew we see the same cause producing the same effects.

Their cry of "Great is Diana of the Ephesians!" was a spark that set the whole city on fire, because Satan had been at work preparing the fuel. Then came the frightening riot that Paul refers to in his second letter to the Corinthians. He and his friends "were so utterly burdened beyond our strength that we despaired of life itself" (2 Cor. 1:8). The excited Ephesians were ready to pass the sentence of death on Paul... God did deliver him "from such a deadly peril," but the danger was clearly so great that Paul compares his rescue to a resurrection from the dead.

Satan works in this world to weave degrading and destructive superstition into people's present interests and honour. Since that is so, it is no wonder that the testimony of the truth quickly inflames most people. That testimony threatens to undermine both their religion and their property. In principle it is the same today as it was then at Ephesus.

In the dark arts Satan approaches men with all the cunning of the serpent. Beaten there on this occasion, he turned to action in which he showed himself as the roaring lion. He worked through the greed of men. The success of the gospel had endangered the trade of the silversmiths. It was not hard to try to revive it under cover of zeal for the reputation of their goddess Diana. Would people despise her greatness and destroy her splendour? Here was excellent camouflage for their real concern about their own money-making prospects!

A crowd picks up a popular cry easily, and that is what happened here. All could shout out "Great is Artemis of the Ephesians!" But why were they shouting this? What was it all about? Most of that huge crowd could not tell. They had dragged Gaius and Aristarchus, Paul's companions, along in their headlong rush to the theatre. Yet they plainly did not know what to do with them. No one touched either man: not a hair of their heads was hurt.

A place built for plays and other public entertainments, and for meetings of the people. At the uproar at Ephesus they rushed into the theatre (Acts 19:29, 31). The word is theatron, and it is translated 'spectacle' in 1 Cor. 4:9; angels and men gazed at the apostles.

During the stirring scenes at Ephesus, when the truth was overthrowing the business of Demetrius, the crowd seized Gaius as a well-known companion of Paul. Acts 19:29 calls him a Macedonian. He seems to have been a Macedonian living at Corinth, as Lydia was a woman of Thyatira living at Philippi.

We cannot say for certain whether the Gaius of John's third letter is one of the others we read about who bear that name. The Gaius of Acts 19:29 was a man of Macedonia. The Gaius of Acts 20:4 was "of Derbe," a city in Asia Minor. The Gaius of 1 Corinthians 1:14 was a Corinthian.

Aristarchus was a fellow-prisoner with the Apostle at the time of writing. He had been a companion in Paul's travels (Acts 19:29); a fellow-sufferer in the shipwreck (Acts 27:2); a fellow-worker in service (Philemon 24); and at last he is a fellow-prisoner in the Apostle's chains.

Their cry of "Great is Artemis of the Ephesians!" was a spark that set the whole city alight. Satan had been at work making the material that would burn. Then came the alarming riot. Paul refers to it in his second letter to the Corinthians, when he and his friends "were so utterly burdened beyond our strength that we despaired of life itself" (2 Cor. 1:8). The excited Ephesians were ready to pass the sentence of death on Paul. But as he goes on to tell us, "we felt that we had received the sentence of death. But that was to make us rely not on ourselves but on God who raises the dead" (2 Cor. 1:9).

A popular cry starts easily and spreads, as it did in this case. Everyone could shout "Great is Diana of the Ephesians!" But why were they shouting it? What was it all about? Most of that huge crowd could not have said.

The reason for their rage against Paul was not that he said gods made with hands are no gods. Many of their own wise men had said the same. It was that he had persuaded and turned away a great crowd, not only in Ephesus but in almost all Asia. Their means of living was now under threat.

Man, who does not know God, will fight for nothing more fiercely than for his wealth and his religion.

Paul, with the courage that always marked him, was about to go in there to the people, but the disciples held him back.

They had dragged Gaius and Aristarchus, Paul's companions, along with them to the theatre, and they clearly did not know what to do with them. No one touched either of them: not a hair of their heads was hurt. Had Paul appeared it might have been very different.

The believers restrain Paul and keep him from going there, where his zeal would have carried him. God watches over His servant; there was nothing for him to do there.

They little knew that the Judge was at the door, or how thin the thread was that held the sword of justice. Suppose Paul had gone into the theatre, and the blind rage of disappointed greed had killed him. People's souls would then have been cut off from that blessed truth of God. He was revealing that truth through Paul, so that they might have fellowship with Himself.

Whatever his own courage or feeling, Paul did not look down on the friends who warned him, despite their position. Scripture shows that he gave way to the protest of his fellow believers. He knew, on the right occasion, how to use heaven's power on earth for the Lord's glory. He wrote with divine authority for the saints here below until Christ comes. Yet he could graciously bend to others, as well as stand alone where that was of God. Only the Holy Spirit can give discernment at the moment, when the eye is fixed on Christ alone.

The truest spiritual desire cannot take the place of the guidance of God... Not that spiritual zeal itself is evil — it is not; but if we lean on it, we will find it misleads us, and we will reap the results.

The word is Ἀσιαρχῶν, "chiefs of Asia." They were officers chosen annually by the cities in the Roman province of Asia. They had charge of the public games and religious festivals. Some of the Asiarchs were friends of Paul. They begged him not to put himself in danger in the theatre, since no one could always control a riotous mob.

These were elected officials, who, at their own expense, furnished festivals in honour of the gods.

Still, as we have seen, God was at work behind the scenes through wiser men of high standing among them. The Asiarchs, whose chief or chiefs lived at Ephesus, had the easiest means and the best position in the state. Their very office would make you expect them to resent any dishonour done to their religion more than anyone. But kindness, if not conscience, made them give Paul wise advice: he should not risk himself in the theatre. God used them to shelter His servant. Here zeal and courage would have done no good, and might have put him in danger.

They had dragged Gaius and Aristarchus, Paul's companions, with them in their headlong rush to the theatre. Once there, it was obvious they did not know what to do with them. No one touched either of them: not a hair of their heads was hurt. Had Paul appeared it might have been very different.

Paul declared faithfully that gods made by hands are not gods at all. Yet these men were his friends. That shows he was not offensive in the way he opposed such idolatry.

It is worth noting what he could say about Paul and his companions: they are "neither temple-plunderers, nor speak injuriously of your goddess" (New Translation). That shows they had carefully avoided anything that might have given offence. Their work was the positive preaching of the Gospel, not the negative work of exposing the follies of idolatry.

It is very interesting to see the moral effect of Paul's teaching and life on certain of the chief officers of Asia. Scripture sets them apart from the disciples, yet says plainly that they were his friends. What is more, scripture shows that Paul did not despise these friends, despite their position. Whatever his own courage or feeling, he gave way to the protest of his brothers in the faith. At the right moment he knew how to wield on earth the power of heaven for the Lord's glory. He wrote with divine authority for the saints here below until Christ comes. Yet he could bend graciously to others, and he could also stand alone when that was of God. Only the Holy Spirit can give the discernment at the moment, where the eye is single to Christ.

The brothers restrain Paul, and keep him from going there, where his zeal would have led him. God watches over His servant; there was nothing for him to do there.

Israel was a great assembly or congregation, as nobody can dispute. But that proves nothing about whether it was what God's assembly is now, according to the word. It is "Ecclesia," an assembly, in Acts 7, and the word, being simply an assembled multitude, says just no more than that. Acts 19 uses the identical word when it says that the town clerk "dismissed the assembly." Put "the church" there, and what nice sense you will have!

"Assembly" in this verse is exactly the same word the Spirit of God uses for "the assembly, the body of Christ" (Ephesians 1:22-23). It simply means a company of people elected out of the community to represent the city. The Spirit of God takes up that word and gives it a dignified meaning, a glorified meaning. It names ones called out of this world's system. They are to be for God intelligently, to represent God, and to function for God.

A popular cry is easily raised and taken up, as it was in this case. All could shout out "Great is Diana of the Ephesians!" But why were they shouting this? What was it all about? The greater part of that vast crowd could not tell. They had carried Gaius and Aristarchus, Paul's companions, with them in their headlong rush to the theatre. Yet plainly they did not know what to do with them. No one touched either of them: not a hair of their heads was hurt.

This outbreak shows us the power of the prince of this world. Worldly interests back him, and they love to shelter under the cover of religion. Men must have a religion; yet how thin a coat of it will do for the crowd, while the crowd in turn will do for the religion... In fact the cry that unites the mob is "Great is Artemis of the Ephesians!" Yet when they come together, it is hard to turn that cry into anything that makes sense.

It was fitting that we should have a living picture of a half-religious riot among the Gentiles themselves. And we have it in the largest theatre whose ruins survive to this day. The Gentiles were certainly a little more senseless than the Jews, though their convictions were nowhere near as deep... Whatever the selfish motives underneath, they voiced their anger for the great Artemis, the goddess the Ephesians boasted about. Yet, as we have seen, God worked providentially through wiser men of high station among them... God used them to shelter His servant, where zeal and courage would have been useless, and might have exposed him to danger.

Since that time, men's protest demonstrations have often produced the same senseless confusion.

It is the "People's Party" in politics and in religion. It is the "People's Church." And people tell us confidently, "The voice of the people is the voice of God." God does not tell us so. He tells us the opposite. And where is His voice heard in all the noise and confusion caused "by the voice of the people"? Today it is one thing, and tomorrow something else... All around is confusion, as at Ephesus.

In this book we have already had the Holy Spirit's account of religious excitement among the Jews... It was fitting that we should also see a living picture of a half-religious riot among the heathen themselves. It happened in the largest theatre whose remains still survive today. The Gentiles were certainly a little more senseless than the Jews, though their convictions were nowhere near as deep.

The Jews clearly began to fear that the persecution might turn against them, since most of the people did not know why they had come together. So they put forward a man named Alexander, probably to shift the blame from themselves onto the Christians. But the moment the heathen found out he was a Jew, their fury grew.

It is well to avoid the mistake of confusing the apostle's act here with what he did in the synagogue of Antioch in Pisidia, or what Alexander did in the tumultuous assembly at Ephesus. This was "beckoning with the hand", quite different in character and aim from stretching it out, here too with a chain.

It was useless, then, for Alexander to beckon with his hand in the desire to make a defence to the people. It was enough that they saw he was a Jew, and therefore hostile to their idolatry. There was one voice from all, for about two hours, as they cried out, "Great is Artemis of the Ephesians!" What a true picture of a world governed by prejudice and feeling in what matters most — for this life, and for the life to come! God, the true God, is not in their thoughts, which are therefore open to any and every delusion.

Once again the poor Jews prove themselves without light. Walking in darkness in their own errors, they put forward one of their countrymen to defend the doctrine of the one God. But this only stirred up the fury of the people even more... Without God no one can oppose the devil or uphold the truth. The truth of the one God had no power without faith and truth in the heart, and neither did the name of Jesus, linked with Paul who announced Him.

The Apostle then refers to "Alexander the coppersmith." Whether he is the same man mentioned in Acts 19:33 we cannot now tell. Here he carries the unenviable reputation of an uncompromising opponent of the truth, and of the Apostle in particular.

From the account in Acts we can see how God used one person and then another to work the deliverance. He used certain of the chiefs of Asia; Alexander, who drew attention away from Paul; and the town clerk with his diplomatic talk. Most of the wild demonstrators had no idea exactly why they were demonstrating.

Kind feeling, if not conscience, made these men of high station give Paul the wise advice not to venture into the theatre. God used them to shelter His servant, where zeal and courage would have been useless, and might have exposed him to danger.

Diana is the Latin name of one of the main goddesses of the Greeks and Romans; the Greek name is Artemis. People said an image of her had fallen from heaven. All Asia worshipped it. Her temple was at Ephesus, built of choice marble... Ephesus was an enlightened city in other ways, but it was dark when it came to religion. The excited people could shout for two hours, "Great is Diana of the Ephesians."

There was one voice from all, for about two hours, as they cried out, "Great is Artemis of the Ephesians." What a true picture of a world ruled by prejudice and feeling in the thing that matters most — not only for this life, but also for the life to come! God, the true God, is not in their thoughts, and so their thoughts lie open to any and every delusion.

A popular cry is easily started and taken up, as it was here. Everyone could shout out "Great is Diana of the Ephesians!" But why were they shouting this? What was it all about? Most of that huge crowd could not tell.

They do not say, "Great is Diana," but "Great is Diana of the Ephesians." Knowing the true God makes us feel our own nothingness, and it judges the state of the heart. A false religion, by contrast, joins hands with the passions of the heart. Worshippers are great in the measure of their religion, and of what they worship... To look down on Diana was to take away from the greatness of her followers.

The story of this outbreak shows us the power of the prince of this world, held up by worldly interests that love to hide under the cover of religion. Men must have a religion; yet how thin a coat of it is enough for the crowd, while the crowd in turn is enough for the religion.

Here again we find the Jews putting Alexander forward. However clever the plan, it did them no good. It only inflamed the crowd all the more. The idol-worshippers instinctively resented a defender like this. Could anyone honestly think that the Jews had more respect for their great goddess than the Christians had?

Without God no one can stand against the devil or hold up the truth. Neither the truth of the one God, nor the name of Jesus joined with the name of Paul who preached Him, had any power without faith and truth in the heart.

God worked through wiser men of high standing among them... Kind feeling, if not conscience, made them give Paul the wise advice not to risk himself in the theatre. God used them to shelter His servant, where zeal and courage would have done no good, and might have put him in danger.

Until the Lord comes, this conflict must go on. Miracles have ceased, but the care of His servants never grows weaker in the heart of Jesus. He works as truly as ever, and God's government orders everything for the good of His work. He may allow Satan's rage to break out, but He never forgets His own.

The town clerk, or recorder, now comes on the scene. In that age and country he was a far more important man than such an officer is in most places, as we learn from ancient inscriptions and other evidence. He worshipped idols like the rest. But their pointless frenzy shocked his common sense. His speech states in plain, sharp terms their own folly and wrong — not their wrong towards God, but towards other men, and above all in the eyes of their Roman governors.

He appealed to what everyone knew: Ephesus worshipped Diana and the image they claimed had fallen down from Jupiter. The image was clearly a man-made thing. It stood for the powers of nature that give birth and feed, and that is why it had many breasts. But men given to idols will accept any superstitious lie.

Diana is the Latin name of one of the chief goddesses of the Greeks and Romans. The Greek name is Artemis. People said an image of her had fallen from heaven, or that someone had made it from wood or ebony that fell from the clouds. All Asia worshipped it. Her temple stood at Ephesus, built of choice marble… Ephesus was in other ways an enlightened city, yet it was dark in religion: the excited people could shout for two hours, "Great is Diana of the Ephesians."

"Since no one can deny these things, you ought to be quiet and do nothing rash. For you have brought these men here, and they are neither temple-robbers nor blasphemers of our goddess…" The little word "for", which our version and perhaps every other leaves out, hints without saying it outright: Why all this fuss?… All the old Protestant English versions give the completely false rendering "robbers of churches".

How foolish they looked! Neither Gaius nor Aristarchus had attacked their goddess. Neither they, nor any Christians, had committed the sacrilege of robbing the temple. So the right thing for them all was to be quiet and do nothing rash. If Demetrius had a grievance, the law courts and the Roman governors were there; he should take it to them, not to the excited crowd filling the theatre. So they should all break up quietly, or the city's leaders would have to answer for the uproar.

What a true picture of the world! It is ruled by prejudice and feeling in the very things that matter most — not only for this life, but for the life to come. God, the true God, is not in their thoughts, so their thoughts lie open to every delusion.

It was good for everyone that the town clerk was a man of great tact and skill. He flattered the crowd, calmed them, soothed them, and sent the assembly home. But faith sees more: God was using the persuasive speech of an idol-worshipping official to protect His servant and His many children there.

The apostle was writing to Gentiles. They had once been "worshippers of the great goddess, Diana," and of the image which they imagined had fallen "down from Jupiter." Poor idol-worshippers they were then. These Gentiles are the "you" of that solemn statement, and he himself with other Hebrews are the "we."

The town clerk, or recorder, now comes on the scene. He was a much more important person in that time and country than in most others, as we learn from ancient inscriptions and other sources. He was a pagan like the rest. But his common sense was shocked by their pointless excesses. His speech sets out in plain, sharp terms their own folly and wrong — not as to God, but as among men, and especially before their Roman governors.

This is how man is deceived. He assumes as beyond question what is merely a delusion of the enemy. Intelligence is no protection against the lie of Satan; nothing protects but the truth brought home by the Spirit of God. For this man, otherwise sensible, the great Artemis and the stone that fell from the sky were things that could not be denied. On that assumption he insists that calmness is the only fitting state of mind for his fellow worshippers.

He calls for calmness and for holding back from any rash action. He tells them that the men they had seized (Gaius and Aristarchus) were neither temple plunderers nor blasphemers of their goddess. He knew that these men were not agitators, but that Demetrius was causing the agitation. So he tells them this: if Demetrius and the other craftsmen want to bring a civil charge against anyone, the courts were fully available, and lawyers too... For, as he says, the Roman authorities would likely ask hard questions about such an uproar. And they could give them no satisfactory answer.

The town clerk was able to say of Paul and his companions that they are "neither temple-plunderers, nor speak injuriously of your goddess" (New Translation). This shows that they had carefully avoided all that might have given offence. They went in for the positive preaching of the gospel rather than the negative work of exposing the follies of idolatry.

The history of this outbreak shows us the power of the prince of this world, supported by the worldly interests that love to shelter under the cover of religion. Men must have a religion; yet how thin a coat of it will do for the crowd, while the crowd in turn will do for the religion. What an absurd thing, to deny what all Asia and the world worship! ...So it can become heresy to say that things made by human hands are not gods. And the town clerk can shame a crowd out of taking it seriously.

Fortunately for all parties, the town clerk was a man of great tact and admirable policy. He flattered, calmed, soothed, and dismissed the assembly. But to faith it was God using the persuasive eloquence of a pagan official to protect His servant and His many children there.

Fortunately for everyone involved, the town clerk was a man of great tact and admirable skill. He flattered the crowd, calmed them, soothed them, and sent the assembly home. But to faith it was God using the persuasive speech of a pagan official to protect His servant and His many children there.

All the old Protestant English Versions have the absurdly false rendering "robbers of churches". Bad habit runs that deep, and not only among ordinary people.

How foolish they looked! Neither Gaius nor Aristarchus had attacked their goddess. Neither they, nor any Christians, had committed sacrilege by robbing the temple. So the right course for them all was to keep quiet and do nothing rash.

Note how he could say of Paul and his companions that they are "neither sacrilegious nor blasphemers of our goddess". This shows they had taken care to avoid anything that might cause offence. They gave themselves to the positive preaching of the Gospel, not to the negative work of exposing how foolish idol-worship is.

This is how man is deceived. He takes as beyond question what is only a delusion of the enemy. No amount of intelligence protects a man against the lie of Satan; nothing does but the truth brought home by the Spirit of God. For this man, sensible in other things, the great Artemis and the stone that fell from the sky were facts no one could deny.

This outbreak shows us the power of the prince of this world, propped up by worldly interests that love to shelter under the cover of religion. Men must have a religion; yet how thin a coat of it is enough for the crowd, while the crowd in turn is enough for the religion. What an absurd thing to deny what all Asia and the world worship! Really, men believe in men... So it can end up being heresy to say that things made with hands are no gods; and a town clerk can shame a crowd out of taking it seriously.

He knew that these men were not the troublemakers. Demetrius was the one stirring things up. So he tells them that if Demetrius and the other craftsmen want to bring a civil charge against anyone, the courts are open and there are lawyers too. As he says, the Roman authorities would likely question them closely about the reason for such an uproar, and they could give no satisfactory answer. It was the Lord's mercy that the matter ended in this way.

The town clerk of Ephesus tried, and with success, to calm the excited crowd in the theatre of the city. That city took pride in being the temple-keeper of Artemis the Great. "If Demetrius," he said, "and the craftsmen with him have a matter against any man, the law is open" (rather, the law courts are being held), "and there are deputies (or proconsuls): let them bring charges against one another."

So he tells them this. If Demetrius and the other craftsmen want to bring a civil charge against anyone, the courts were open and lawyers available. Other matters — political ones, for instance — would need a properly arranged assembly under proper government. For, as he says, the Roman authorities would likely question closely the reason for such an uproar, and they could give them no satisfactory answer.

He is more exact as well. He puts before Demetrius and the craftsmen with him that their procedure was irregular and dangerous for everyone. A charge must come at a proper time and place, and before the right judge. Only there could a case reach a lawful result.

This is how man is deceived. He takes as beyond question what is only a delusion of the enemy. No amount of intelligence protects him from the lie of Satan. Nothing does that but the truth brought home by the Spirit of God. For this man, otherwise sensible, the great Artemis and the stone that fell from the sky were things that could not be denied.

Notice what he could say of Paul and his companions. They are "neither temple-robbers, nor do they speak against your goddess," which shows that they had carefully avoided all that might have given offence. They went in for the positive preaching of the gospel , not the negative work of exposing the follies of idolatry.

Fortunately for all parties, the town clerk was a man of great tact and admirable policy. He flattered, calmed, soothed, and dismissed the assembly. But to faith it was God using the persuasive eloquence of a pagan official to protect His servant and His many children there.

He then dismisses the disorderly and irregular assembly, which had done nothing but show what man is under the power of Satan and moved by his own selfishness.

He is also more exact. He puts it to Demetrius and the craftsmen with him that their way of proceeding was irregular and dangerous for everyone. A charge must be brought at the proper time and place, and before the right judge. Only there could there be a lawful result. Any other question must be settled in the lawful assembly — and this gathering was not that.

It simply means an assembly, and the context decides what kind of assembly it is. For example, the same word is used three times of the riotous crowd at Ephesus, which Demetrius the silversmith and his fellow tradesmen brought together (Acts 19:32, 39, 41). In each of those places it is translated assembly.

The word by which the Church is named is itself an example — and hardly a more striking one could be found — of how a word is gradually raised in meaning. We have ekklesia in three distinct stages: the pagan, the Jewish, and the Christian. As to the first, ekklesia was the lawful assembly in a free Greek city of all those who held the right of citizenship, called to handle public affairs. The last part of the word says that they were summoned. The first part says that they were summoned out of the whole population — a select portion of it, which left out the common crowd, foreigners, and those who had lost their civic rights. Both the calling and the calling out are worth remembering when the word is taken up into its higher Christian sense, for much of its fitness for that greater use lies in them.

The town clerk calms the people. He lets them understand that the authorities would most likely step in because of the riot, and that the men (Gaius and Aristarchus) had done nothing against the law. He then dismisses the disorderly and irregular assembly. It had done nothing but show what man is under the power of Satan and moved by his own selfishness.

The story of this riot shows us the power of the prince of this world, propped up by the worldly interests that love to hide under the cover of religion. Men must have a religion. Yet how thin a coat of it is enough for the crowd — and the crowd, in turn, is enough for the religion.

It was fortunate for everyone that the town clerk was a man of great tact and skill. He flattered the crowd, calmed it, soothed it, and dismissed the assembly. But to faith it was God using the persuasive speech of a pagan official to protect His servant and His many children there.

It is worth noting that he could say of Paul and his companions that they are "neither temple-plunderers, nor speak injuriously of your goddess" (Acts 19:37, older translation). That shows they had been careful to avoid anything that might have caused offence. They gave themselves to the positive preaching of the Gospel, not to the negative work of exposing the follies of idolatry.

He is more precise. He points out to Demetrius and the craftsmen with him that their action was irregular and dangerous for everyone. They must bring a charge at the proper time and place, and before the right judge. Only there could there be a lawful result. Any other question belongs in the lawful assembly, and this was not one. More than that — "we are in danger". Not only they, but "we", might face a charge of rioting over this day's business. There was no reason they could point to that would account for this gathering. The Romans, as everyone knows, were deeply suspicious of such disorderly gatherings. They often punished them with bloodshed beyond measure. Since his speech closed with such a pointed hint, he had no trouble in dismissing the assembly.

The assembly dispersed. It had done nothing but shout. It had achieved nothing except to cover itself with ridicule. Its folly was exposed. Its senseless act was rebuked. The town clerk was wise. Demetrius and his fellows had fooled the people. Many a thoughtful person probably saw it the next day, when he reviewed the whole matter calmly.

The history of this outbreak shows us the power of the prince of this world. Worldly interests hold him up, and they love to shelter under the cover of religion. Men must have a religion. Yet how thin a coat of it is enough for the crowd, while the crowd in turn is enough for the religion… In fact the cry that unites the mob is "Great is Artemis of the Ephesians!" But when they come together, it is hard to turn this into anything they can put into words. … until the town clerk brings it to an end. He wonders at what was never in question. He pleads for men who are neither sacrilegious nor blasphemers. And behind it stands the hint of Rome's harsh way of putting down a riot.

Fortunately for all concerned, the town clerk was a man of great tact and admirable judgment. He flattered, calmed, soothed, and dismissed the assembly. But to faith it was God using the persuasive eloquence of a heathen official to protect His servant and His many children there.

The word does cover the riotous meeting at Ephesus that the town clerk dismissed (Acts 19:41). But it also means "called out ones". Archbishop Trench says: "The name we give the Church is itself an example of how a word is gradually ennobled — you could hardly find a more striking one… In a free Greek city, ekklesia was the lawful assembly of all those who held the right of citizenship, for the conduct of public affairs. The second half of the word says they were summoned. The first says they were summoned out of the whole population, a select portion of it — not the general public, not strangers, and not those who had lost their civic rights. Both the calling and the calling out are worth remembering when we take the word up into a higher Christian sense."

Any other question had to be settled in the lawful assembly, which this gathering was not. More than that, "we are in danger" — not just they, but "we". They could be accused of riot for what happened that day, and they had no reason to give that would account for this gathering. The Romans, as everyone knows, were deeply suspicious of such disorderly gatherings, and often punished them with unlimited bloodshed. His speech closed with such a pointed hint that he then had no difficulty in dismissing the assembly.

Israel is called "Ecclesia," an assembly, in Acts 7, and the word, being simply an assembled multitude, says just no more than that. The same word appears in Acts 19, where the town clerk "dismissed the assembly." Put "the church" there, and see what nice sense you get!

The "assembly in the wilderness" was of Israel; while the assembly of Acts 19:41 was an Ephesian mob. The Church of God is, moreover, called the "House of God," "Bride of Christ," "The Lamb's wife," and so on, applying to it, and to nothing else.

This is how man is deceived. He treats as beyond question what is only a delusion of the enemy. No intelligence protects against Satan's lie; nothing does but the truth brought home by the Spirit of God. For this man, otherwise sensible, the great Artemis and the stone that fell from the sky were things that could not be denied.

The history of this outbreak shows us the power of the prince of this world supported by the worldly interests that love to shelter under the cover of religion. Men must have a religion; yet how thin a coat of it will do for the crowd, while the crowd in turn will do for the religion.

For two whole hours the people shouted, "Great is Diana of the Ephesians." Fortunately for everyone, the town clerk was a man of great tact and admirable policy. He flattered, calmed, soothed, and dismissed the assembly. But to faith it was God using the persuasive eloquence of a pagan official to protect His servant and His many children there.

God used these men of high position to shelter His servant, where zeal and courage would have been useless, and might have exposed him to danger.

The assembly broke up. It had done nothing but shout. It had achieved nothing except to cover itself with ridicule. Its folly was exposed. Its senseless act was rebuked. The town clerk was wise.

The enemy, left free and stirred up by the powerful effect of the word of God, raises a great tumult against Paul and the gospel. But it is useless to fight against God. His fury spends itself in shouts and cries… Thank God, it was too late! We have seen that until the work was finished, the enemy was held in check.