Down to Earth But Heavenly Minded

What does Acts Chapter 19 mean?

Acts 19 is the story of Paul’s three-year stay in Ephesus during his third missionary journey. Paul had visited Ephesus for a very short time at the end of his second missionary journey. He entered the synagogue, as usual, and explained how Jesus fulfilled the prophecies of the Messiah as given in the Jewish Scriptures. The synagogue members wanted him to stay longer and explain more fully, but he wanted to get to Jerusalem, possibly for the Passover. He told them he would return if he could. He sailed from Ephesus to Caesarea Maritima on the coast of Judea, then visited the church in Jerusalem before heading north. After an extended stay in Syrian Antioch, Paul—and presumably unnamed companions—traveled northwest again, into the provinces of Galatia and Phrygia in central modern-day Turkey (Acts 18:19–23). While there, he strengthened the churches he and Barnabas had planted in his first missionary journey (Acts 13:3—14:28) and that he and Silas had visited on his second (Acts 16:1–5).

In Acts 19:1–7, Paul meets twelve men in Ephesus who, like Apollos (Acts 18:24–28), are ardent followers of John the Baptist’s teaching of repentance but don’t know about the baptism of Jesus. Paul explains that John was the herald of the Messiah—Jesus of Nazareth—and if they are baptized in Jesus’ name it means publicly declaring their allegiance to Jesus. Faith brings the indwelling of the Holy Spirit. They agree and become the first brought to Christ in Ephesus by Paul.

Acts 19:8–10 is a very short synopsis of Paul’s three years (Acts 20:31) in Ephesus. The fact that it can be summarized so quickly suggests Paul’s time there is much like his stays in other cities. He first goes to the synagogue where he expounds on his initial message that Jesus is the Messiah. After a while, this time three months, many agree with him, but those who don’t harass him and his followers so much they leave. He finds another place to teach the new believers and welcome new-comers, and usually stays until either the Jews drive him out of town, or the Gentiles realize his ministry is costing them money. After the summary, Luke elaborates on two specific consequences of Paul’s ministry in Ephesus.

Acts 19:11–20 records the first of these outcomes. Paul’s strong witness that Jesus of Nazareth is the Messiah prophesied in the Hebrew Scriptures is validated by the work of the Holy Spirit in him, particularly in his ability to heal physical conditions and exorcise demons. Itinerant Jewish magicians, not unlike Elymas in Cyprus (Acts 13:4–12), notice how powerful Paul is when he invokes the name of Jesus. They attempt to emulate him when faced by a demon-possessed man. The demon is not cowed by the mere mention of Jesus’ name without the authority of Jesus. It attacks the magicians, so they run naked and wounded from the house. When the people of Ephesus realize Paul has real power over demons, they burn their books of magic and follow Jesus.

Acts 19:21–27 begins the second situation. Like in Philippi (Acts 16:16–24), Paul faces Gentiles whose livelihoods are threatened by his message. In Ephesus, the silversmiths realize the more people turn away from their worship of Artemis to follow Jesus, the fewer idols they will be able to sell. Demetrius, one such silversmith, points this out to the other artisans in the city, adding—almost as an afterthought—that Ephesus’ pre-eminence as the home of the worship of Artemis is at risk.

In Acts 19:28–34, Demetrius’s fellow craftsmen respond. They capture two of Paul’s companions, Gaius and Aristarchus, and drag them to the local theater. A mob forms, most of them ignorant of what started the confusion. The church members hold Paul back, keeping him from entering the theater, while the mob shouts “Great is Artemis of the Ephesians!” for two hours.

In Acts 19:35–41, the town clerk takes control. He manages to quiet the crowd enough that he can speak reason to the mob. He reminds them that Ephesus will always be known for Artemis worship and that starting a riot is not the proper solution for sophisticated people. If Demetrius has a complaint, he should formally charge the men before the proconsuls at court. The crowd disperses with no further injury.

After the riot, however, Paul decides he needs to leave. He returns to Macedonia, likely visiting the churches in Philippi, Thessalonica, and Berea that he planted during his second trip (Acts 16:11—17:15), and then spends three months in Corinth. When he discovers he cannot safely sail from Corinth to Syrian Antioch, Paul retraces his steps through Macedonia and Troas and briefly meets with the Ephesian elders in Miletus. During their few hours together, he tells them he is going to Jerusalem where he suspects something tragic will happen; they will not see him again (Acts 20). Indeed, when he arrives in Jerusalem, he is arrested, sent to house-arrest in Caesarea Maritima, and taken to Rome in a harrowing sea voyage. Jesus will later have a message for the Ephesian church. He will say the Ephesians do well at detecting false teachers but have lost their love of Him. The one-time idol worshipers readily turn away from pagan worship but forget the joy of worshiping Christ (Revelation 2:1–7).

Chapter Context
Acts 19 is the meat of Paul’s third missionary voyage. He has already revisited the churches in central modern-day Turkey (Acts 18:23). Now he returns to Ephesus for a three-year stay. After firmly establishing the church there, rescuing many from pagan magic and the worship of Artemis, he returns to Macedonia and Greece. A threat on his life sends him back up to Macedonia and across to Troas. He meets briefly with the Ephesian elders to tell them they will not meet again (Acts 20). When he returns to Jerusalem, he is arrested and, eventually, taken to Rome.

Verse by Verse

Verse 1. And it happened that while Apollos was at Corinth, Paul passed through the inland country and came to Ephesus. There he found some disciples.

Paul has finally reached Ephesus for an extended stay. He had wanted to come years before, but was prohibited from teaching in Asia, the western-most province in modern-day Turkey, by the Holy Spirit (Acts 16:6–10). Instead, God gave Paul a vision through which he understood he was to go to Macedonia. Paul was able to visit Ephesus for a very short time at the end of that trip but wanted to return to Jerusalem as quickly as possible (Acts 18:19–21).

When Paul came to Ephesus during his first stop, he brought Priscilla and Aquila with him. The couple were refugees from emperor Claudius’ persecution of the Jews in Rome and had met Paul in Corinth (Acts 18:1–3). Paul left them in Ephesus where they met Apollos, a very learned and gifted Jewish speaker from Alexandria. Apollos knew of the baptism of repentance preached by John the Baptist and some things about Jesus, but he apparently hadn’t heard about the salvation Jesus offered. Priscilla and Aquila took him aside and fully explained how Jesus was the Messiah. Apollos accepted their explanation, became a powerful witness for Christ, and took Paul’s place in Corinth (Acts 18:24–28).

The “disciples” Paul meets also follow John the Baptist; it’s unclear if they learned about him from Apollos’s earlier ministry or from going to Judea and meeting John personally. They respond to Jesus’ story in the same way Apollos had. John was the last of the Old Testament-era prophets. His job since birth was to prepare the world for the coming of the Messiah. He preached that people needed to repent from their sins: to realize their actions were contrary to the will of God and to determine to change how they lived, believing in Jesus (John 1:19–28). Hundreds—perhaps thousands—heeded his call, including Jesus’ future disciples Andrew and Peter (John 1:40–42). Now, decades after Jesus ascended into heaven, John’s message is still preparing the way of the Lord (Luke 3:4).

Context Summary
Acts 19:1–7 continues the story of Paul’s third missionary trip that began with his tour of the churches in central modern-day Turkey (Acts 18:23). Now, he is in Ephesus in the province of Asia in western Turkey. He had been in Ephesus for a short time before and will now stay for about three years (Acts 18:19–21; 20:31). His first encounter is with twelve men who know about John the Baptist and his baptism for repentance but not about Jesus, whom John promised would baptize with the Holy Spirit and with fire (Matthew 3:11).

Verse 2. And he said to them, “Did you receive the Holy Spirit when you believed?” And they said, “No, we have not even heard that there is a Holy Spirit.”

In Ephesus, Paul encountered twelve men who have heard the message of John the Baptist: that they need to believe in Christ and resolve to live a more righteous life. It’s possible they heard this message directly from John, as Jews tried to go to Jerusalem periodically for the feasts. But they may also have learned it from Apollos, a Jewish scholar and speaker who taught about John in Ephesus before learning to follow Jesus and moving to Corinth (Acts 18:24–28).

Paul asks the twelve if they have received the Holy Spirit. If they have, it means they are Jesus-followers and Paul can proceed with discipleship. They respond that they don’t know who the Holy Spirit is. Although Aquila and Priscilla have been in Ephesus for a while and host the church at some point (1 Corinthians 16:19), the understanding that God is Father, Son, and Holy Spirit is not well established. The Holy Spirit is mentioned in the Hebrew Scriptures, starting in Genesis 1:2 and going through John’s ministry (John 1:33), but He isn’t quite understood as a distinct Person. And, although the Holy Spirit filled people in the Old Testament, that filling was temporary. It was not the permanent indwelling of the Spirit that ensured salvation.

Paul explains to the men who Jesus is. They agree with what he says and are baptized in water. When Paul lays his hands on them, they receive the Holy Spirit (Acts 19:3–6). That doesn’t mean someone has to be baptized and have hands laid on them to receive the Holy Spirit—Cornelius’ household didn’t (Acts 10:44–48). But the unique sequence of events provides evidence that their decision to accept Paul’s teaching is the right thing to do.

Verse 3. And he said, “Into what then were you baptized?” They said, “Into John ‘s baptism.”

Paul has just arrived in Ephesus and has met twelve men who know a lot about John the Baptist but not much about Jesus. John’s ministry was largely around the Jordan River east of Jerusalem. He had been selected since inception to herald the coming of the Messiah (Luke 1:16–17). His personal message was one of repentance: that people should turn away from their rebellion against God and intentionally choose to obey Him, instead. To show their acceptance and devotion to John’s message, people were baptized into “John’s baptism.”

We don’t know where or by whom these men were baptized. Jewish men, no matter where they lived, were expected to go to Jerusalem to participate in the three main feasts each year; Jews who lived outside of Judea went far less often, but still tried to make some. By this time, John has been gone for decades. The men may have learned about John from Apollos, a Jewish man from Alexandria who devoutly followed John’s message and preached it in Ephesus. The first time Paul came by Ephesus, he left behind Priscilla and Aquila who met Apollos and explained to him that John had been talking about Jesus of Nazareth. Apollos quickly realized he needed to follow Jesus, not John, and took that message to Corinth (Acts 18:24–28).

To be baptized into a “name” means to publicly affirm you follow the teachings of that person. “Name” doesn’t just mean a series of sounds that identifies an individual. It includes the person’s character, reputation, beliefs, and authority. The men had received John’s baptism, meaning they committed to following his teaching. Now, they need to be baptized in Jesus’ name to show they trust Jesus’ message: that He is the Messiah who died and rose again for the forgiveness of their sins.

Verse 4. And Paul said, “John baptized with the baptism of repentance, telling the people to believe in the one who was to come after him, that is, Jesus.”

John the Baptist was the last of the Old Testament prophets. Malachi, the last book of the Old Testament, prophesied his coming (Malachi 3:1). John preached that people needed to repent from their sin and turn back to God, thus returning “the hearts of fathers to their children and the hearts of children to their fathers” (Malachi 4:6). John’s ministry was extremely popular—so much so that although John publicly attacked the morality of the Pharisees, the Pharisees still avoided criticizing him in public three years after his death (Matthew 3:7–10; Mark 11:27–33).

John preached along the Jordan River, less than twenty miles east of Jerusalem. His spot was at or near the route Jews took from Galilee to Jerusalem when they came for sacrifices or feasts. When people heard and agreed with his message, he—or his disciples—baptized them. The people publicly announced that they agreed with John’s message of repentance (Luke 3:1–6).

But John also said, “I baptize you with water for repentance, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire” (Matthew 3:11). As Malachi said, John came to call people to repentance, but he also came to prepare the way for people to accept Jesus and His offer of salvation (Malachi 3:1; 4:5–6; Isaiah 40:3–5; John 1:23).

The twelve men in Ephesus understood and accepted John’s message of repentance. Paul explains to them that John pointed to Jesus of Nazareth. John told his followers he would decrease so that Jesus could increase (John 3:30). Even here, decades after Jesus ascended into heaven, this is still happening. John’s message prepared these men to recognize Jesus as their Savior.

Verse 5. On hearing this, they were baptized in the name of the Lord Jesus.

The twelve men in Ephesus are devout followers of the message of John the Baptist. They understand that they are sinners, that their sin is an insult to God, and that they need to follow God more closely. To that end, they received “the baptism of John,” meaning, they publicly announced they that agreed with John’s message and resolved to live according to his teaching (Acts 19:1–4).

Now, Paul has explained that the man whom John promised would baptize “with the Holy Spirit and fire” (Luke 3:16) is Jesus of Nazareth. John taught that people needed to follow God by obeying Him. Jesus taught that no one could earn God’s forgiveness on their own. Jesus died as the perfect sacrifice, paying for the sin of the world. He rose from the dead in an affirmation that God accepted His sacrifice (1 Corinthians 15:14–19). Those who entrust Him for the forgiveness of their sins receive the Holy Spirit as a seal of their salvation (Ephesians 1:13–14; 4:30).

To be baptized in Jesus’ “name” means to publicly submit to His message and authority. It doesn’t mean the sounds that we use to identify Jesus are a magical spell. To be baptized in Jesus’ name does not contradict Jesus’ command to be baptized in the name of the Father, Son, and Holy Spirit (Matthew 28:19). The men had already been baptized by John; they know who God is. They need to add Jesus to their understanding and loyalties.

The sequence here seems a bit backward; first Paul baptizes them, and then they receive the Holy Spirit (Acts 19:6). This is the same sequence Philip saw in Samaria (Acts 8:12, 14–17). It should be noted that ancient writers, even those making orderly accounts, did not always focus on exact chronology. The greater focus in any story was ensuring all the major elements were recorded. Today, “credobaptism” is the standard. That is, people should be baptized after they have decided to follow Christ and can verbalize what they believe. We don’t know the particulars, here. Paul didn’t usually baptize his own converts (1 Corinthians 1:14–17). He may have assistants who baptize the men before he lays hands on them.

In the early part of the spread of the church, most of the new believers were either Jews or Gentiles who attended the Jewish synagogue and followed the Jewish God. When they came to an understanding and acceptance of Jesus’ offer of salvation, they were baptized immediately (Acts 2:41; 8:12, 36–38; 9:18; 10:47–48; 16:15, 33; 19:5). Since these men had received the baptism of John, they know the basics. Today, people often become Christians and receive the Holy Spirit with less understanding of who Jesus is and who the Trinity is. Baptism typically follows a time of instruction. In that way, the new believers publicly align themselves as a Christian and the church publicly accepts them when they understand what being a Christian really means.

Verse 6. And when Paul had laid his hands on them, the Holy Spirit came on them, and they began speaking in tongues and prophesying.

Paul is in Ephesus in the province of Asia in western modern-day Turkey. He comes across twelve men who had received the baptism of John the Baptist but know little about Jesus. Paul explains that John prophesied that Jesus of Nazareth was the Messiah and would baptize His followers in the Holy Spirit (Matthew 3:11). The men accept Paul’s explanation and are baptized (Acts 19:1–5). Now, Paul lays his hands on them and the men receive the Holy Spirit.

There are two issues that make the account puzzling to modern readers: that the men are baptized before they receive the Holy Spirit and that they speak in tongues and prophesy.

First, the men seem to be baptized prior to receiving the Holy Spirit. This is not the first time this has happened. When Paul started persecuting the church, the deacon Philip went to Samaria to share Jesus’ message. Those who accepted his message were baptized, but they did not receive the Holy Spirit until Peter and John came from Jerusalem and laid hands on them (Acts 8:12–17).

The sequence of events in Samaria clearly showed the apostles that the Samaritans had received the Holy Spirit, and it showed the Samaritans that they had the same faith as the Jewish apostles: they are part of the same church. Here, it’s possible that Paul had assistants baptize the men; he seems to avoid baptizing when he can to prevent division and keep the focus on Christ (1 Corinthians 1:14–17). The men make a choice to follow Jesus, and they are baptized as a public affirmation of that choice. That is a very cultural standard no one would have thought twice about. Having completed that act, Paul affirms their choice and their new-found unity with his message about Christ by laying hands on them. The Holy Spirit comes at that time to validate Paul’s message and the salvation of the men.

The second puzzling piece is that when the men receive the Holy Spirit, they start to speak in tongues and prophesy. The Holy Spirit manifests His validation of Paul and the new converts and gives physical evidence of His presence. It’s not clear why the Holy Spirit did this in the book of Acts or why it seems to have largely stopped. It is interesting to note that there was no church in Ephesus, yet. Priscilla, Aquila, and Apollos had shared Jesus’ message (Acts 18:24–28), but the church didn’t start until Paul had preached at the synagogue for three months (Acts 19:8–9).

We no longer live in the era where we need visible displays to validate the Spirit’s work. Today, the Holy Spirit manifests in explicit ways when He will, but comes to all at the moment of salvation. Baptism is the rite by which the church affirms the person’s salvation. The new believer is to clearly explain their understanding of the Trinity and their faith in Jesus for the forgiveness of sins and reconciliation with God. The congregation hears their testimony and validates their understanding is correct. In response, they are baptized in water as the church agrees that Jesus has taken their sins. Their testimony takes the place of tongues, and the Scriptures that informed their testimony take the place of prophesying.

Verse 7. There were about twelve men in all.

It seems Paul had first been to Ephesus for less than a week. He was coming home to Syrian Antioch from Corinth; his ship took him across the Aegean Sea from the east coast of Greece to the west coast of modern-day Turkey. He spent a very short time in the synagogue, explaining how Jesus of Nazareth fulfilled the Hebrew Scriptures’ prophecies of the Messiah. The people there asked him to stay longer, but he wanted to get to Jerusalem and promised to return if he could. He did leave his friends and fellow-Christians Priscilla and Aquila in Ephesus (Acts 18:19–21).

While Paul sailed to Judea and then traveled up to Syrian Antioch, Priscilla and Aquila joined the synagogue and met a Jewish man named Apollos from Alexandria. Apollos was a strong follower of John the Baptist and passionately shared John’s message that God-followers and Jews needed to repent from their sins and resolve to obey God. Apollos knew some things about Jesus but didn’t quite understand Jesus as the Messiah who came to reconcile people to God. Priscilla and Aquila took Apollos aside and explained Jesus’ story to him. He quickly believed and taught as fervently about Jesus as he had about John. After a time, he left Ephesus and took Paul’s place in Corinth (Acts 18:24–28).

John’s message had always been popular. Even though he had publicly condemned the Pharisees and Sadducees (Matthew 3:7), the Jewish leaders were still afraid of criticizing him three years after his death for fear of his followers (Mark 11:27–33). Somehow, whether by hearing from John in Judea or by hearing from Apollos in Ephesus, twelve men in Ephesus had heard John’s message of repentance and publicly aligned with his call to repentance by receiving John’s baptism.

When Paul returns to Ephesus during his third missionary journey, he meets these men. Like Priscilla and Aquila with Apollos, he shows the men how John was merely the messenger who announced the coming of Jesus. The men put their faith in Jesus and agree to align themselves with His offer of salvation from sins and reconciliation with God (Acts 19:1–6).

Paul will stay in Ephesus for about three years (Acts 20:31). With Priscilla and Aquila (1 Corinthians 16:19), he will build a solid church filled with Gentiles who flee demonic magic to follow the true God (Acts 19:18–20). The church members will become experts in revealing false teachers, but they will have trouble keeping their eyes on Jesus instead of the threat of the enemy. In Jesus’ words to them, “I know you are enduring patiently and bearing up for my name’s sake, and you have not grown weary. But I have this against you, that you have abandoned the love you had at first” (Revelation 2:3–4).

Verse 8. And he entered the synagogue and for three months spoke boldly, reasoning and persuading them about the kingdom of God.

Paul is in Ephesus, a large city on the western coast of modern-day Turkey. He had visited before for a very short time; the members of the synagogue had wanted him to stay, but he had to leave for Judea (Acts 18:19–21). Now he returns.

He has already met twelve men who were devoted followers of John the Baptist. After Paul explains that Jesus of Nazareth is the Messiah John prophesied, the men accept Jesus’ offer of salvation, are baptized, and receive the Holy Spirit (Acts 19:1–7). When Paul returns to the synagogue, he has the beginning of a church (Acts 19:9).

“Reasoning” is from the Greek root word dialegomai. It means to ponder one or more ideas and to discuss to determine what is right. “Persuading” is from the Greek root word peithō. Persuasion uses the arguments of reason as part of a holistic discourse to get people to think what you want them to think. People are rarely persuaded by bare facts. They also need to know how the issue impacts them, the character of the speaker, and how the issue and the argument make them feel. In matters that are spiritual, the Holy Spirit is important: for convicting other people of biblical truth and helping us rightly determine what is true (John 16:8; 14:26).

Jesus spoke extensively about the “kingdom of God.” He described it as evidence of God and His work in the world. When He cast out demons, people saw the kingdom of God (Matthew 12:28). When people listened to Jesus’ offer of salvation and didn’t let the world deafen them, they experienced the kingdom of God (Mark 4:1–9). Those who understood the kingdom of God included repentant tax collectors and prostitutes (Matthew 21:31), those who sacrificed to follow God (Mark 9:47), and trusting children (Mark 10:14–15). The kingdom of God includes the end of the Law and the offer of salvation through the work of Christ (Luke 16:16). Those who have put their faith in Christ belong to the kingdom of God (Philippians 3:20; 2 Corinthians 5:17–21). They strive to obey God as a response to His grace, not a way to earn salvation (Philippians 2:12–13).

Context Summary
Acts 19:8–10 gives a quick synopsis of Paul’s ministry in Ephesus. He is in the middle of his third missionary journey. Paul, Priscilla, Aquila, and Apollos have already shared Jesus’ story with the Jews (Acts 18:19–21, 24–26). Now, Paul spends three months in the synagogue, explaining what Jesus taught about the kingdom of God. When he meets resistance, he moves to a lecture hall for two years. People from all over southwestern modern-day Turkey hear the good news of Jesus before Paul moves on.

Verse 9. But when some became stubborn and continued in unbelief, speaking evil of the Way before the congregation, he withdrew from them and took the disciples with him, reasoning daily in the hall of Tyrannus.

The people of the Ephesian synagogue had heard something of Paul’s teaching months before and asked him to return (Acts 18:19–21). Now that he has, many of them find it hard to swallow. He is explaining the kingdom of God: how Jesus sacrificed Himself on the cross and rose again to forgive our sins and reconcile us to God. But the synagogue is surrounded by witchcraft, demons, and Artemis worshipers (Acts 19:13, 19, 24). This “Jesus,” who offers salvation outside of the Mosaic law—God with a physical form—sounds too much like the Greek gods. Fortunately, although Paul’s antagonists drive him from the synagogue, they don’t run him out of town like in other cities.

Paul finds a hall in town he can rent. One source says the church uses the venue from 11 am to 4 pm, when normal people take a siesta. The church that had started with twelve men grows as Paul preaches there for two years (Acts 19:1–7, 10).

The synagogue troubles may follow Paul back to Jerusalem. Ephesus is on the west coast of the province of Asia in southwestern modern-day Turkey. When Paul returns to Jerusalem, he brings some of the Gentiles with him. Jews from Asia see Paul at the temple and assume he has brought the Gentiles with him. They cause a riot that the Roman guards break up (Acts 21:27–36). Eventually, Paul is arrested by the Romans and, after two years in house arrest at Caesarea Maritima, taken to Rome.

“The Way” is what early Christians called their belief system. In part, it refers to Jesus, “the way, and the truth, and the life,” and His work on the cross (John 14:6). It also identifies what we would call “Christianity” (Acts 9:2; 22:4; 24:14, 22).

Verse 10. This continued for two years, so that all the residents of Asia heard the word of the Lord, both Jews and Greeks.

Each of the large cities Paul preaches in have a different reaction to the gospel. Thessalonica, despite the heavy persecution by the devout Jews, grows into a faithful, discerning church (Acts 17:5–9; 1 Thessalonians 1:2–8). The women in Philippi accepted Jesus’ offer gratefully and continued to provide for Paul’s mission (Acts 16:14–15; Philippians 4:16). The Bereans diligently studied Scripture to see if Paul’s words were true (Acts 17:11). The Corinthians, embedded in a vulgar pagan culture, had a hard time understanding the basics of godly living (1 Corinthians 5:1–2).

On the other side of the Aegean Sea, in the province of Asia in the southwest of modern-day Turkey, Paul reaches a city that is already primed for Jesus’ story. Apollos, a Jewish teacher from Alexandria, lived there for some time. He was a devout follower of John the Baptist and spoke powerfully of the need for repentance. He also knew some about Jesus and accurately taught what he knew. When Priscilla and Aquila met him, they explained more about Jesus, and Apollos readily accepted their word (Acts 18:24–26).

By the time Paul gets to Ephesus, Apollos is already in Corinth (Acts 18:27–28; 19:1). His legacy, however, continues. Whether through him or first-hand experience, John’s baptism of repentance has infiltrated Ephesus. When Paul identifies John’s Messiah with Jesus of Nazareth, many accept the message readily (Acts 19:1–7). Despite the infiltration of demons, magic, and Artemis-worship (Acts 19:13, 19, 24), the Jews and Gentiles are ready for Jesus’ forgiveness. In fact, Christianity stood in Asia until after the Turkish war of 1923 when the Greeks who lived in Turkey and the Turks who lived in Greece returned to their ancestral lands.

Verse 11. And God was doing extraordinary miracles by the hands of Paul,

In a place dominated by that which is fake and harmful, people hunger for what is real. Cities in the Roman Empire were typically filled with pagan gods; Ephesus was also saturated with demonic magic. Demonic possession was so prevalent, exorcists could make a living by expelling them—or attempting to. Witchcraft was so endemic that “Ephesian writings” is an idiom referring to written spells. It’s no wonder Paul writes so much about spiritual warfare in his book to the Ephesians (Ephesians 6:12).

“Miracles” is from the Greek root word dynamis which is also translated “power.” Paul’s miracles are directly identified as acts of power of the Holy Spirit who is working through him. “Extraordinary” is from the Greek root word tynchanō and has the idea of “accurate,” “effective,” or “hitting the target.” “Hands” is from the Greek root word cheir. It means the miracles came through Paul, not necessarily only from his hands as Acts 19:12 shows.

It’s possible the work of John the Baptist has softened the hearts of Gentiles as well as Jews. At least twelve men in Ephesus are devoted followers of John’s message of repentance (Acts 19:1–4). The combination of seeing the harm demons can cause (Acts 19:16) and the message of repentance from sin may have prepared the Gentiles. Combined with Paul’s real healing of others from sickness and evil spirits, the people of Ephesus enthusiastically accept Paul’s message of forgiveness from Jesus.

Context Summary
Acts 19:11–20 gives the account of the Sons of Sceva in Ephesus. Witchcraft was endemic in Ephesus, and itinerant Jewish exorcists took advantage of the corresponding demonic activity. Paul has been healing and expelling demons in Jesus’ name. But when the sons of Sceva attempt to use his faith in Christ as a formula, the demon beats them up. The people see how Paul has access to real power that can free them, and they abandon their magic and follow Jesus—much to the dismay of the guild that makes and sells idols of Artemis (Acts 19:23–27).

Verse 12. so that even handkerchiefs or aprons that had touched his skin were carried away to the sick, and their diseases left them and the evil spirits came out of them.

Paul’s ministry doesn’t often include healing miracles or exorcisms. In Philippi, Paul didn’t expel the fortune-telling demon from the slave girl until it had irritated him over the course of several days (Acts 16:16–18). When the apostles started the church in Jerusalem, they healed quite a bit; apparently even Peter’s shadow healed people (Acts 5:14–16; 8:7). Paul, however, typically uses words, showing how Jesus is the Messiah promised in the Jewish Scriptures. He isn’t described as healing again until after being shipwrecked on his way to Rome (Acts 28:8).

But Paul is in Ephesus, a city so well known for witchcraft that the phrase “Ephesian writings” means magical spells. In the synagogue, Paul shows Jews and Gentile God-fearers how relying on the Mosaic law for salvation doesn’t work: they need to redirect their faith to Jesus. In the city, Paul does the same with magicians. Demon-empowered magic only enslaves. Jesus frees and heals.

The resistance Paul finds because of his healing ministry in Ephesus parallels his experience in Philippi. In Philippi, the owners of the possessed slave girl had Paul arrested because they could no longer make money from her fortune-telling (Acts 16:19–24). In Ephesus, so many people abandon their witchcraft and Artemis worship that the silversmiths who make shrines fear for their livelihoods (Acts 19:18–19, 23–27). It’s interesting to consider how often people reject Jesus’ offer of salvation not because they don’t believe it’s real but because it would cost them money.

In the Gospels, some people were healed by touching Jesus’ robes (Matthew 9:20–22; 14:34–36). This does not validate the modern practice of “prayer cloths.” Some prayer cloths are just reminders that one’s friends are praying for them. Many times, however, televangelists sell pieces of cloth they claim have the power to heal, earn money, or otherwise send God’s blessings. They are often sold by prosperity gospel preachers to take more money from their victims. Praying over a friend while you knit her a blanket is a warm and loving thing to do. Demanding money for a magical piece of fabric is for frauds.

Verse 13. Then some of the itinerant Jewish exorcists undertook to invoke the name of the Lord Jesus over those who had evil spirits, saying, “I adjure you by the Jesus whom Paul proclaims.”

In the Roman Empire, gods were everywhere. Households put little idols on shelves and offered a handful of grain to them every day. Cities had specific gods—Ephesus specialized in Artemis—and to refuse to worship those gods was to show a lack of loyalty and care for one’s community. When a region had older, native gods, they renamed them after Roman deities so they could keep worshiping them. And everyone was required to worship the emperor.

Despite the inundation of gods, people long for something real; in Ephesus, they sought it through witchcraft. Many in the Roman Empire looked to the religions of the East, which tend to be more esoteric and exotic. From a Roman perspective, few religions were more unconventional than Judaism: the Jews worship a God with no physical representation! In addition, they refuse to say His name. Pagan magicians concluded that “YWHW,” “Sabaoth,” and “Abraham” must be magical words.

Fraudsters often take advantage of the search for a deeper connection to the spirit world. During their first missionary journey, Paul and Barnabas met a Jewish magician and false prophet named Bar-Jesus who had found a lucrative position with Sergius Paulus, the proconsul of the island of Cyprus. When Bar-Jesus interrupted Paul’s explanation of Jesus’ offer of salvation, Paul blinded him (Acts 13:4–12).

Some of those in Ephesus hear Paul use a new name—”Jesus”—to cast out demons and try it out. Since “Jesus” is fairly common, they identify Him as the one Paul talks about. “Adjure” is from the Greek root word horkizō. Like the legion of demons tried with Jesus (Mark 5:7), the exorcists try to force the demons to take an oath to do what they want.

Although the exorcists use the sounds that identify the Jesus Paul worships, they don’t use Jesus’ name. His name includes His power, sovereignty, character, and authority. When we are baptized in Jesus’ name, we submit ourselves to Him. To use Jesus without really knowing Him is to risk His rejection (Matthew 7:21–23). It’s also to risk being ignored (Mark 9:18) or, worse, attacked by the demons being addressed (Acts 19:16).

Verse 14. Seven sons of a Jewish high priest named Sceva were doing this.

Gentiles in the Roman Empire were surrounded by gods. From the idol in the niche in their house wall to the giant temples where people held feasts—and worse—for gods like Aphrodite in Corinth and Artemis in Ephesus, there was always something more to worship.

Many people, however, grew disillusioned with the endless parade. They looked to the east for supernatural forces that meant something. Some Jewish people took advantage of this. Like Bar-Jesus on the island of Cyprus (Acts 13:4–12), they talked about their powerful “invisible” God, making their audience think words like “YWHW,” “Sabbath,” and “Abraham” were parts of magical incantations. Ephesus was filled not only with gods, but also witchcraft. “Ephesian writing” is a phrase meaning magic spells. With witchcraft comes demons and demon possession. It was a perfect storm for Jewish exorcists.

There’s a new player, however: Paul has come to Ephesus. Through the name of Jesus, he has been going through the city healing and expelling demons. The Jews take notice and add “Jesus whom Paul proclaims” to their bag of tricks. One such group of Jews claim to be the sons of a Jewish high priest. “High Priest” may be an assumed title—a marketing gimmick. Sceva may have claimed that only the high priest can say the name of God: a word of power. This would add to his sons’ mystery.

There have been others who use the name of Jesus to control demons; Jesus and the disciples met one. John and the others tried to stop him, as he wasn’t a disciple, but Jesus said to leave him alone: “For the one who is not against us is for us” (Mark 9:38–41). The sons of Sceva are not of the same class as that man. They know Jesus as a magical word that can bring them attention and, likely, money. The do not understand that the power is in Jesus, the person.

Verse 15. But the evil spirit answered them, “Jesus I know, and Paul I recognize, but who are you?”

Paul is in Ephesus. As part of his ministry, he is using the power of the Holy Spirit and the authority of Jesus to heal people and expel demons. This shows legitimate power in a city filled with witchcraft and charlatans. Other Jews are there, as well, using the mystery of the invisible God of Judaism to enchant the Gentile residents who suffer under demonic oppression.

The sons of Sceva claim their father is a Jewish high priest. It’s unclear if this is true. They, like many other Jews, watch Paul exorcise demons with Jesus’ name and attempt to do the same. During Jesus’ ministry, He and the disciples met a man using Jesus’ name although he wasn’t a disciple. The disciples wanted him to stop, but Jesus told them to leave him alone. The man may not have been Jesus’ follower, but he had a sincerity that caused no harm to Jesus’ mission (Mark 9:38–41).

The sons of Sceva, however, don’t seem to realize just using Jesus’ name doesn’t give the exorcist unlimited power. Even the disciples learned this when they tried to expel the demon from the boy (Mark 9:14–29). The Jewish exorcists are not authorized to use the name of Jesus because they don’t know Him.

The demon reacts to the name of Paul because it knows Paul has the power of Jesus. It reacts to the name of Jesus because it knows Jesus is the Son of God (Mark 1:24–25; 3:11–12; 5:7). But even though the exorcists say the sounds that people use to refer to the man Jesus, they don’t know the name of Jesus: His power, authority, and sovereignty. To the demon, the sons of Sceva have “the appearance of godliness, but [deny] its power” (2 Timothy 3:5).

Verse 16. And the man in whom was the evil spirit leaped on them, mastered all of them and overpowered them, so that they fled out of that house naked and wounded.

Interacting with demons is dangerous. Using a borrowed word to try to control a powerful demon in a city filled with witchcraft is very dangerous. It’s the spiritual equivalent of using a made-up name and costume to sneak into an urban gang’s private room.

Seven sons of a purported Jewish high priest named Sceva have come to Ephesus to take advantage of the people’s desperate need for rescue from the many demons that fill the city. Like other Jewish exorcists, they have seen Paul heal and expel demons using the name of “Jesus.” They try to force a demon to make an oath to follow their instructions by declaring, “I adjure you by the Jesus whom Paul proclaims” (Acts 19:13). It’s unclear if they know who Jesus is, but the demon does. It responds, “Jesus I know, and Paul I recognize, but who are you?” (Acts 19:15).

Like Gentiles from other areas (Acts 13:4–12), the people of Ephesus rely on Jews because they seem to have access to a power beyond the Greek gods and grimoires. To see the sons of a Jewish priest so overcome strikes fear in the witnesses. They realize Paul is the true prophet, that Jesus is a man with great power, and that they desperately need rescue from the evil that surrounds them. They confess their sorcery, burn their books, and flock to the church to learn more about this Savior (Acts 19:17–20).

Verse 17. And this 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.

Ephesus was so well known for witchcraft that the phrase “Ephesian writings” refers to inscribed magical spells. The city also had an infestation of demons, likely drawn by the humans who desired interaction with supernatural power. The demons, in turn, attracted Jewish exorcists. The Roman Empire was so inundated with gods and idols that people sometimes looked to the east for more esoteric, less banal spirituality. Judaism, with its invisible God, often drew interest, and Jewish magicians, looking to make money, took advantage.

So it is that Paul’s ministry might not have seemed so unusual except that it is incredibly effective. He not only heals and expels demons, but also cloth he has touched heals and expels demons. The Jewish magicians note he uses the name of “Jesus” and add the name to their repertoire of magical incantations (Acts 19:11–12).

It may have been effective for some demons, but when seven sons of a Jewish high priest try to exorcise a powerful demon “by the Jesus whom Paul proclaims,” the demon acknowledges it knows Jesus and Paul but not them. He then beats them until they flee from the house naked (Acts 19:13–16).

The Ephesians suddenly realize that words hold no power but “Jesus whom Paul proclaims” does. They worship Jesus, repent from their witchcraft, and burn their spell books (Acts 19:18–19).

Verse 18. Also many of those who were now believers came, confessing and divulging their practices.

When Paul arrives in Ephesus, he finds a strange mix of interactions with the supernatural. Some people are devout followers of John the Baptist’s teaching that to follow God means to repent from sins and resolve to obey Him (Acts 19:1–7). Some are Jewish exorcists who use their religious traditions—and, later, the name of Jesus—to try to control demons (Acts 19:13–17). Others, however, practice witchcraft.

In response, Ephesus seems to be the only city where Paul extensively uses the Holy Spirit’s authority to heal and expel demons (Acts 19:11–12). An interaction that leaves seven Jewish exorcists beaten and naked by the hand of a powerful demon makes the people of Ephesus realize Paul has real power. The magicians not only divulge their practices of witchcraft—thus emptying their spells of power—they burn their spell books (Acts 19:19).

This has a secondary effect on the culture that could be found in every Roman city: idol worship. Ephesus was the city of the temple to Artemis, and craftsmen earned a great deal of money by making and selling her idols. As people reject witchcraft and accept Christianity, they also reject Artemis worship. Seeing their livelihood threatened, the craftsmen guild nearly starts a riot. The town clerk settles them down, and Paul leaves quietly (Acts 19:21—20:1). But he writes the church in Ephesus a letter, further encouraging them to stand strong amidst spiritual warfare (Ephesians 6:12).

Verse 19. And a number of those who had practiced magic arts brought their books together and burned them in the sight of all. And they counted the value of them and found it came to fifty thousand pieces of silver.

The people of Ephesus are learning what real supernatural power looks like. Like all pagans in the Roman Empire, they have household idols and city gods; they are known for the temple of Artemis. They also have a culture of witchcraft, which attracts demons, which attract Jewish exorcists.

This is the state of the city when Paul arrives. In response to all the magic, the Holy Spirit empowers him to heal and expel demons in Jesus’ name. Jewish magicians hear him and start using “Jesus” as a kind of magical word. When seven sons of a Jewish high priest named Sceva enter a house and try to use Jesus’ name to expel a powerful demon, the evil spirit attacks them, and the would-be exorcists run out in the street (Acts 19:11–16).

The whole city hears, and many of the practitioners of witchcraft immediately respond. Likely, they realize their spells and incantations don’t really control demons, but Paul does. First, they reveal their practices, thus voiding them of power (Acts 19:17–18). Now, they burn their spells. “Ephesian writing,” or Ephesia grammata, is a reference to written-down spells, some rolled into small containers and worn as amulets. If the pieces of silver are silver drachma, the value would be something close to 150 years’ worth of a laborer’s wages.

It’s not uncommon for an unbeliever to see the power of Jesus and want to use it to gain influence and money. Simon the Magician did so in Samaria (Acts 8:9–24). But sometimes people are just waiting for rescue. When criticized for eating with unsavory people, Jesus said He came for the sick who need a doctor (Mark 2:15–17). When Zacchaeus heard Jesus, he gratefully accepted Jesus’ message and His love and resolved to return what he had cheated (Luke 19:1–10). As Paul works, the demons flee left and right (Acts 19:12). Maybe the magicians just need someone to rescue them.

Verse 20. So the word of the Lord continued to increase and prevail mightily.

Paul’s ministry in Ephesus is unique. It started months before when he visited the synagogue on his way from Corinth to Jerusalem. He stayed only a short time before moving on, but he left Priscilla and Aquila there. The couple met Apollos, a Jew from Alexandria, who forcefully preached John the Baptist’s message of repentance. Priscilla and Aquila told Apollos more about Jesus, and Apollos believed and updated his message. He then went to Corinth while Priscilla and Aquila stayed in Ephesus (Acts 18:19–28).

When Paul returns, he meets twelve men who, whether because of Apollos or through direct contact, also follow John the Baptist. Paul explains that the Messiah John prophesied is Jesus of Nazareth. The men believe and are baptized (Acts 19:1–7).

In the meantime, demonic activity and witchcraft continue to saturate Ephesus. In response, the Holy Spirit directs Paul to heal people and expel demons in the name of Jesus. Jewish exorcists copy him, but one group finds “Jesus” is a person to know, not a magic spell. A demon beats them, and they flee into the street (Acts 19:11–17).

Many of the magicians respond by grasping at the freedom from demons Paul offers. They break the power of their incantations and burn their spells. Paul stays, building the church for nearly three years (Acts 20:31).

Verse 21. Now after these events Paul resolved in the Spirit to pass through Macedonia and Achaia and go to Jerusalem, saying, “After I have been there, I must also see Rome.”

Paul has been in Ephesus for a few years. He stays in the city because he seems to prefer not to visit churches another missionary has planted—likely to avoid interference. Epaphras carried the gospel to nearby Colossae, Laodicea, and Hierapolis (Colossians 1:7–8; 2:1; 4:12–14). Although Apollos, Priscilla, and Aquila had taught about Jesus in Ephesus before Paul arrived for his extended stay (Acts 18:24–28), the church didn’t start until three months after Paul arrived—when the synagogue kicked him out (Acts 19:8–9). During his second missionary journey, Paul had planted churches in Macedonia—Philippi, Thessalonica, and Berea—and in Corinth in the province of Achaia in Greece (Acts 17—18). He really wants to visit Rome and Spain (Romans 15:23–24), but knows he needs to return to Macedonia and Achaia and build up the churches there. He also needs to collect money for the church in Jerusalem, then take the money to James and the apostles (1 Corinthians 16:1–4). Rome will have to wait.

Paul’s not quite ready to leave Ephesus, however—partially because his relationship with the church in Corinth is going through a rough patch.

First, he sends Timothy and Erastus to Macedonia (Acts 19:22). He plans to sail directly to Corinth, then travel north to Macedonia. But he hears things about the church in Corinth that make him livid. Possibly, it’s that the church has split up into rival sects: some following Paul, some Apollos, some Peter, and some Jesus. Also, a man in the congregation is openly engaging in heinous sin while not being disciplined by the church (1 Corinthians 1:10–17; 3:1–23; 5:1–8). Paul can’t visit them; he’s just too emotional (2 Corinthians 1:15–16, 23; 2:1–4). He writes them a scathing letter and possibly sends it with Titus (2 Corinthians 7:6–7, 13).

After Paul sends the letter, he gets anxious about the Corinthians’ reaction to it, even regretting that he’d sent it (2 Corinthians 7:8). He’s already decided to go north to Troas and then west to Macedonia (1 Corinthians 16:5), but when he doesn’t find Titus in Troas his anxiety grows. He leaves Troas for Macedonia, surrounded by spiritual warfare and filled with anxiety. Thankfully, Titus is there and brings Paul encouraging news: the church in Corinth longs for Paul and is “grieved into repenting” (2 Corinthians 2:12–13; 7:5–9). Paul travels through Macedonia and down to Corinth where he stays for three months (Acts 20:2–3).

From Corinth, Paul plans to sail straight to Caesarea Maritima in Judea and travel to Jerusalem. Unfortunately, the Jewish leaders of the synagogue plot against him, and he must go back north through Macedonia, then east to Troas (Acts 20:3, 5–6). Shortly after Paul arrives in Jerusalem, Jews from the area around Ephesus falsely accuse him of taking a Gentile into the temple. Paul spends two years under house arrest before being taken as a prisoner to Rome.

Context Summary
Acts 19:21–22 is a short break in the middle of Paul’s ministry in Ephesus. We have learned that a great many who practice witchcraft realize Paul, by the Holy Spirit, has real power, and have come to trust in Jesus (Acts 19:11–20). Now, Paul prepares to leave Ephesus, sending Timothy and Erastus ahead of him to Macedonia. Next, a riot started by idol craftsmen will provide the final impetus to convince Paul to move on (Acts 19:23—20:1).

Verse 22. And having sent into Macedonia two of his helpers, Timothy and Erastus, he himself stayed in Asia for a while.

This is the first time we hear that Paul had anyone accompanying him during his third missionary voyage. This is also the first we hear of Erastus. In Romans 16:23, which Paul writes from Ephesus, Paul calls him “the city treasurer”; if this is the same man, it’s interesting he is at liberty to travel to Macedonia for Paul.

Paul spends about three years in Ephesus (Acts 20:31). He doesn’t travel too much around the province of Asia, in southwest modern-day Turkey, because Epaphras started the churches in Colossae, Laodicea, and Hierapolis (Colossians 1:7–8; 2:1; 4:12–14). He is making plans to sail west to Corinth, then north through Macedonia. Unfortunately, he hears troubling news about the church in Corinth. It’s possible this news is about the church splitting up and following different leaders, combined with a church member living in blatant sin (1 Corinthians 1:10–17; 3:1–23; 5:1–8). We’re not sure, however, because Paul apparently wrote four letters to Corinth; only the second and fourth are part of preserved Scripture.

Whatever the problem, Paul writes a very strongly worded letter to Corinth and sends it with Titus (2 Corinthians 7:6–7, 13). Titus is barely out of sight before Paul regrets his decision (2 Corinthians 7:8–9). Soon, a near-riot will convince him to leave Ephesus (Acts 19:23—20:1). He decides to go to Macedonia first, so he travels north to the port of Troas and sails to Philippi. When Titus doesn’t meet him in Troas, Paul is nearly overcome with anxiety (2 Corinthians 2:12–13). He finally finds Titus in Macedonia and learns the good news that the Corinthians have humbly repented (2 Corinthians 7:5–9). He goes south to Corinth where he stays three months before he’s forced to backtrack through Macedonia and Troas (Acts 20:2–6).

Verse 23. About that time there arose no little disturbance concerning the Way.

For about three years (Acts 20:31), Paul has been in Ephesus, a city known for demonic activity and witchcraft. When the people who practiced witchcraft realized Paul’s power was greater than the demons they served, they spoiled their spells and burned their written incantations (Acts 19:11–20). All over the province of Asia, in southwest modern-day Turkey, people were not only rejecting the demons, but also the Greek gods.

In Ephesus, this means Artemis. If people aren’t worshiping Artemis, they’re not buying her idols and shrines. The craftsmen don’t care that Paul is rescuing people enslaved to demons; he’s a threat to their livelihoods. Under the guise of concern for Artemis worship and regional patriotism, they protest as they march to the theater. Many others from the city join in their chant—”Great is Artemis of the Ephesians!” —although they have no idea what’s going on (Acts 19:24–34).

Eventually, the town clerk manages to quiet them down and disperse the crowd (Acts 19:35–41). Paul realizes it’s time to leave Ephesus (Acts 20:1).

“The Way” is what the early Church calls its teaching as well as its religion (Acts 9:2; 19:9; 22:4; 24:14, 22). It seems to be based on Jesus’ statement that He is “the way, and the truth, and the life” (John 14:6). “Christian” was first used in Syrian Antioch, likely as a derogatory term (Acts 11:26), and didn’t significantly catch on until later.

Context Summary
Acts 19:23–27 is the story of how people often value money and civil identity more than the freedom and salvation found in Christ. Paul’s work in Ephesus is so effective that people are turning to Jesus in noticeable numbers. Fearful for their income, the craftsmen who make idols start a pro-Artemis rally that nearly turns into a riot. They know people are being healed and rescued from demons, but they’d rather have money, so they use the religious and civil identities of the Ephesians to secure it.

Verse 24. For a man named Demetrius, a silversmith, who made silver shrines of Artemis, brought no little business to the craftsmen.

Paul has impacted the incomes of people before. In Philippi, a slave girl, possessed by a fortune-telling demon, followed him around and yelled at him so much he expelled the demon. The girl’s owners, angry that they could no longer use the girl’s power to make money, had Paul and Silas arrested (Acts 16:16–24).

This is the first time on record were Paul angered an entire industry. Through the authority of the Holy Spirit, he has been healing the sick and releasing the possessed from the power of demons. So many people throughout the province of Asia, in southwest modern-day Turkey, have turned away from worshiping the Greek gods that the idol makers fear for their income. They rally the entire city, reinforcing their devotion to Artemis, until the town clerk threatens them with a charge of rioting (Acts 19:25–34).

Part of the town clerk’s negotiations is reminding the crowd that Demetrius and the craftsmen can file a suit against Paul if they have sufficient evidence he’s breaking the law (Acts 19:38). There’s no indication this is Demetrius’s goal. He knows Paul hasn’t broken the law. But by riling up the people he gets what he wants: an effective marketing campaign.

Throughout the spread of Christianity, those who thoughtfully consider the story of Jesus or who desperately need the freedom and healing Jesus provides accept His offer of forgiveness (Luke 24:26–27; Acts 8:26–39). Those who are jealous of the popularity of Jesus’ message or have money to lose rebel (Matthew 27:18; Acts 16:19; 17:5; 19:23–27). The trend continues today.

Verse 25. These he gathered together, with the workmen in similar trades, and said, “Men, you know that from this business we have our wealth.

Tradesmen who earn their living making idols of Greek gods find their income threatened by the spread of Christianity in Ephesus and the province of Asia. Demetrius, a silversmith, says, “Paul has persuaded and turned away a great many people, saying that gods made with hands are not gods” (Acts 19:26). The tradesmen start a pro-Artemis protest that nearly ends in a riot (Acts 19:28–41).

The tradesmen’s interests favor the enslavement of the people. Paul’s message is turning people to Jesus and the salvation He offers, but he’s also rescuing people from demonic oppression (Acts 19:11–12). People in the Roman Empire worship gods, ostensibly because the gods bless and protect them. Truly, the false deities do nothing except distract people from the only true God and enable demonic rule (1 Corinthians 10:20). Meanwhile, those who have financial interest in the worship of pagan gods convince the people that the identity of their region as Artemis-worshipers is more important than the welfare of the people.

Paul writes to the Philippians about enemies of Christ, saying “their end is destruction, their god is their belly, and they glory in their shame, with minds set on earthly things” (Philippians 3:19). We desperately need to remember that salvation and freedom are only found through Christ and our identity should be in Him. We should certainly have integrity in our work and act in the best interests of our communities, but these are not the identity of a Christian. Our fulfillment is in our identity in Christ.

Verse 26. And you see and hear that not only in Ephesus but in almost all of Asia this Paul has persuaded and turned away a great many people, saying that gods made with hands are not gods.

The craftsmen of Ephesus are worried. They make their living by selling idols and shrines, particularly for the goddess Artemis. About three years before (Acts 20:31), Paul came to town and started teaching about Jesus: the God who heals people, frees them from demons, forgives their sins, and will live with His followers forever in paradise. Most vexingly, Jesus is fully God and fully man, but His followers don’t worship His image, they just worship Him.

This isn’t good for idol-makers. Led by the silversmith Demetrius, the craftsmen join for a marketing campaign. They decide to start a protest to remind the city that they are defined by Artemis worship. The protest nearly turns into a riot, but Paul leaves (Acts 19:28—20:1).

Asia is the province in western modern-day Turkey. It encompasses all the cities of Revelation 2—3. When Paul came to Ephesus from Galatia, he likely traveled through Colossae and Laodicea and may have taken a detour to Hierapolis, but the churches in those cities were planted by Epaphras (Colossians 1:7–8; 2:1; 4:12–14). The Bible doesn’t mention Paul traveling around Asia during his stay in Ephesus, but he might have. The message he preaches about Jesus certainly covers all of Asia (Acts 19:10).

Verse 27. And there is danger not only that this trade of ours may come into disrepute but also that the temple of the great goddess Artemis may be counted as nothing, and that she may even be deposed from her magnificence, she whom all Asia and the world worship.”

The story of the silversmiths in Ephesus is intensely relevant for the modern world. Paul brings the message of Jesus: His loving sacrifice on the cross and His resurrection that offers forgiveness and reconciliation with God. The Holy Spirit works through Paul to heal infirmities and release people from bondage to demons and witchcraft. People from all over the district come to find the grace they so desperately need (Acts 19:8–12, 18–20, 26).

But the worship of Jesus threatens the livelihoods of craftsmen who make idols (Acts 19:23–25). They gather to brainstorm a marketing campaign. What they come up with is the fact that the province of Asia is identified by the worship of Artemis. If people return to worshiping Artemis, the craftsmen will get their business back.

It’s telling that the worship of their goddess is a means to an end: the financial exploitation of people. The craftsmen would rather see the people stay enslaved to demons and witchcraft than find freedom. It’s easier to make money off people who are oppressed than those who are free.

Asia is a province that takes up a large part of the southwest portion of modern-day Turkey; Ephesus is its capital. The temple to Artemis was one of the Seven Wonders of the Ancient World. Despite that the craftsmen nearly start a riot and Paul leaves soon after (Acts 20:1), pockets of Greek people in Asia continue to follow Jesus until 1923, when they are relocated to Greece after the Turkish war.

Verse 28. When they heard this they were enraged and were crying out, “Great is Artemis of the Ephesians!”

The story of Jesus is needed everywhere in the Roman Empire, but the power of the Holy Spirit is perhaps nowhere more needed than in Ephesus. In addition to the traditional god-worship, the city was saturated with witchcraft and demonic activity. The Holy Spirit empowers Paul to heal both physical and spiritual ailments, and people from all over the province of Asia exult in their newfound freedom (Acts 19:11–12).

Paul has met resistance in nearly every city where he has preached. In Pisidian Antioch and Thessalonica, it was jealousy (Acts 13:45; 17:5). In Galatia and Athens, it was unbelief (Acts 14:2; 17:32). In Philippi, like now in Ephesus, it was money (Acts 16:19; 19:26–27). Paul’s preaching that the true God is not represented by idols made by hands threatens the Ephesian craftsmen who make idols. They can’t say that, of course, so they resort to regional fidelity to the temple of Artemis. They start a protest, affirming their devotion.

As they march to the theater, which also serves as a forum, others in the city get caught up in the fervor, joining the chant with no idea why they’re chanting. The craftsmen grab two of Paul’s companions; people from the church prevent Paul from following. Alexander, a Jew, tries to make a defense, but when the crowd realizes his ethnicity, they shout louder. Eventually, the town clerk steps in and threatens the crowd with the charge of rioting. He tells the craftsmen they can take Paul to court if they have an actual case and dismisses the crowd (Acts 19:29–41).

Context Summary
In Acts 19:28–34, a marketing campaign turns into a riot. Silversmiths and other craftsmen are losing business because so many in the city of Ephesus are turning to Jesus. They shout their allegiance to Artemis, the city goddess, as they march through the streets. Other residents join their cry and follow them to the theater. Along the way, they grab two of Paul’s companions. Paul tries to intervene, but other church members hold him back. The mob marches to the theater, most of them not knowing what is actually going on, and chant for two straight hours.

Verse 29. So the city was filled with the confusion, and they rushed together into the theater, dragging with them Gaius and Aristarchus, Macedonians who were Paul ‘s companions in travel.

In Athens, Gentiles rejected Paul’s offer of salvation on the grounds of philosophical differences: they didn’t believe in the resurrection of the dead (Acts 17:32). In Philippi and Ephesus, it’s because Paul’s ministry threatens a small group’s ability to make money (Acts 16:19; 19:26–27). In Ephesus, so many people are abandoning the Greek gods and following Jesus that the craftsmen who make idols are losing business. To remind the Ephesians of their regional heritage, and drum up more business, the craftsmen start a protest in support of Artemis (Acts 19:28).

The people of Ephesus don’t know what’s going on (Acts 19:32). They just know Demetrius, a silversmith, has dragged two men from Macedonia into the theater. The theater is carved into a mountain slope and can hold 24,000 people. Three times a month the people meet there to discus and vote on issues. This is not one of those times.

Gaius is from Corinth and hosted Paul during his first visit (Romans 16:23). Third John 1:1 mentions a Gaius, and it would make sense if this was the same Gaius since John lived in Ephesus and his letter is about hospitality. However, this is not the same Gaius mentioned in Acts 20:4, who was from Derbe.

Aristarchus, from Thessalonica, remains Paul’s companion for a while. He travels with Paul from Ephesus to Greece and Jerusalem where they both are arrested. Aristarchus is also imprisoned with Paul in Rome, although it seems he is freed before Paul (Acts 20:4; 27:2; Colossians 4:10; Philemon 1:24).

Fortunately, the town clerk can disperse the riot (Acts 19:41). Even so, Paul is rattled. He will write to the church in Corinth, “For we do not want you to be unaware, brothers, of the affliction we experienced in Asia. For we were so utterly burdened beyond our strength that we despaired of life itself. Indeed, 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 Corinthians 1:8–9). As soon as everyone is safe, Paul leaves for Troas and Macedonia (Acts 20:1).

Verse 30. But when Paul wished to go in among the crowd, the disciples would not let him.

Demetrius is a silversmith in Ephesus, on the Aegean Coast of Asia, a province in western modern-day Turkey. He and other craftsmen make their living by selling idols and shrines of Greek gods, particularly Artemis. Paul arrived in the city three years before. God’s supernatural empowering of Paul to heal and to expel demons has brought him such a great following that people from all over Asia—the province in southwest modern-day Turkey—have abandoned their witchcraft, the demons, and the Greek gods (Acts 19:11–20).

The livelihoods of the craftsmen are in danger, so they start a protest in support of Artemis, march to the theater, and grab Paul’s companions Gaius and Aristarchus. Paul realizes what’s happening and tries to defend his partners (Acts 19:23–29).

The level of detail in the account suggests Luke was either in Ephesus or, more likely considering the pronouns, heard what happened right after when Paul came to Troas on his way to Macedonia. Still, Luke doesn’t fully express Paul’s fear. Paul writes to the church in Corinth that he and his companions “despaired of life itself” and thought they were going to be executed (2 Corinthians 1:8–9). It may be Paul only survives because his disciples and other friends from Asia keep him from trying to defend his partners (Acts 19:31). Fortunately, Gaius and Aristarchus survive, and they leave shortly after.

Verse 31. And even some of the Asiarchs, who were friends of his, sent to him and were urging him not to venture into the theater.

Paul has been healing, teaching, and expelling demons in Ephesus for three years (Acts 20:31). People from all over the province of Asia have been freed from demonic oppression; many have abandoned witchcraft and burned their spell books (Acts 19:11–12, 18–20). People are finding real freedom in Christ.

A silversmith named Demetrius notices that Paul’s followers are also abandoning their worship of the Greek gods. Without god-worship, the craftsmen can’t sell idols and shrines. Although their minds are on the money they’re losing, they start a protest in support of Artemis, the city’s patron goddess. They lead a mob of people, most of whom don’t know what’s going on, to the theater. Along the way, they grab two of Paul’s traveling companions, Gaius and Aristarchus, and bring them along (Acts 19:23–30).

Paul is beside himself. He wants to dive into the mob and explain, even knowing it may lead to his death (2 Corinthians 1:8–10). Early in his ministry, he bore the brunt of persecution when he entered a new city to share Jesus’ offer of salvation (Acts 14:5–6, 19; 16:22–24). In Thessalonica and Berea, believers from the churches kept him from harm (Acts 17:10, 13–15). Here in Ephesus, both church members and “Asiarchs” prevent Paul from sacrificing himself (Acts 19:30).

“Asiarchs” are people from Asia, the province in southwestern modern-day Turkey. The term specifically refers to high-ranking officers. People from all over Asia have heard Paul’s message and believe (Acts 19:10), but it’s not clear if these men are Jesus-followers or if they just care about Paul’s well-being as his friends.

Verse 32. Now some cried out one thing, some another, for the assembly was in confusion, and most of them did not know why they had come together.

It is universally acknowledged that people tend to oppose other’s freedoms when it costs them money or power. Paul has been in Ephesus for three years (Acts 20:31). The city is saturated with demons and witchcraft and defined by worship to Artemis. The Holy Spirit has given Paul power over sickness and demons, and people from all over the province of Asia have come to hear how to find the kingdom of God. Many have burned their magical spells and abandoned Artemis (Acts 19:8–12, 17–20).

The craftsmen of the city watch as their financial prospects dissolve. With fewer people worshiping the Greek gods, fewer people will buy their idols and shrines. They start a campaign to reaffirm Artemis’s place in Ephesian culture. What starts as a chant, “Great is Artemis of the Ephesians!” (Acts 19:28), becomes a protest march and then a mob that fills the theater. They can’t find Paul—and Paul’s friends hold him back from entering the fray—so they grab two of Paul’s companions, Gaius and Aristarchus, and yell for two hours (Acts 19:23–31, 34).

It’s worth noting that most of the people don’t know what’s going on. The theater is also used as a forum where people meet three times a month to work out issues that threaten the peace of the city. This is not a forum, it’s a mob that has been worked into a frenzy.

This is a very applicable warning for the church. God is not the author of confusion (1 Corinthians 14:33). We cannot let our guards down when people start yelling that some force or another is threatening our rights and our identity. We need to be like the Bereans and carefully investigate what is really at stake and how instigators profit by causing disturbances and fear. The craftsmen in Ephesus know that fearmongering only leads us farther from the truth of the kingdom of God.

Verse 33. Some of the crowd prompted Alexander, whom the Jews had put forward. And Alexander, motioning with his hand, wanted to make a defense to the crowd.

For three years (Acts 20:31), Paul has been in Ephesus, drawing people to the kingdom of God. He has freed people from all over the province from physical ailments and demon possession. Many are led to salvation in Christ. As the people realize Paul speaks the truth about their need for reconciliation with God, they burn their magic spells and abandon their gods (Acts 19:8–12, 17–20).

A silversmith named Demetrius meets with the local craftsmen. He doesn’t particularly care that Paul has power to heal and expel demons. What he resents is that the more people follow him, the fewer idols and shrines he and the craftsmen can sell. Their businesses are at risk. The only way to regain control is to remind Ephesus how much the worship of Artemis defines them. They go into the street, chanting “Great is Artemis of the Ephesians!” (Acts 19:28). A mob forms behind them. Someone finds Paul’s traveling companions, Gaius and Aristarchus, and drags them along as the crowd fills the theater (Acts 19:23–29).

Unbeknownst to Demetrius, Paul tries to push his way through, perhaps thinking if only he can explain the saving power of Jesus, the mob might let his friends go. People from the church as well as high-ranking district officials hold him back. The crowd finds Alexander, instead (Acts 19:30–31).

It’s unclear who Alexander is. That he comes from “the Jews” suggests he’s a member of the synagogue and does not follow Jesus. If so, it’s possible God doesn’t allow him to speak because he would encourage the crowd’s violence against the church. The crowd shouts him down and continues shouting for two hours. Eventually, the city clerk arrives and disperses the crowd (Acts 19:34–41).

34. But when they recognized that he was a Jew, for about two hours they all cried out with one voice, “Great is Artemis of the Ephesians!”

A mob fighting for a cause is dangerous, but at least you can reason with them. A mob that doesn’t know what they’re protesting is more difficult to control.

The mob started as a marketing campaign. The silversmiths and other craftsmen who make idols and shrines of Greek gods realize the more Paul heals ailments, frees people from demons, and preaches about Jesus, the fewer people buy their idols. They are losing money and seek to remind the city of its loyalty to the goddess Artemis (Acts 19:23–27).

The city of Ephesus was extremely devoted to Artemis, and her temple is one of the Seven Wonders of the Ancient World. “Artemis” is just a name given to a local goddess, however. It was against Roman law to worship an unauthorized god, so communities used the names of Greek gods to continue worshiping their local gods. The Greek Artemis, also known to the Romans as Diana, was a hunter. The Ephesian version was the goddess of fertility and childbirth or the mother goddess, although she herself was a virgin.

To try to calm down the mob, the Jews send Alexander. It’s unclear who Alexander is, but since he is not identified with Paul, he’s probably a part of the local synagogue. The Jews may be concerned because the mob doesn’t know the difference between Judaism and Christianity, and if they attack Paul they might go after the synagogue, as well. The crowd doesn’t care about nuance, however. They know Alexander doesn’t worship Artemis, so he can say nothing they want to hear (Acts 19:33).

Verse 35. And when the town clerk had quieted the crowd, he said, “Men of Ephesus, who is there who does not know that the city of the Ephesians is temple keeper of the great Artemis, and of the sacred stone that fell from the sky?

For two hours, the people of Ephesus have crowded the theater, chanting “Great is Artemis of the Ephesians!” Most of the people don’t know why they’re there. They don’t know it is a marketing campaign planned by Demetrius and the other craftsmen who make idols and shrines of the city’s goddess—craftsmen who are afraid that if Paul continues preaching, healing, and rescuing people from demons, there won’t be anyone left to buy their idols (Acts 19:23–34).

The theater is huge. The stage is in a valley; three tiers of seats that can hold 24,000 people climb the hillside around it. The entire city must be able to hear the shouting. Three times a month it’s used as a public forum. This is not a public forum, and Rome does not have freedom of assembly.

The town clerk is the executive officer of the civic assembly and the liaison between the Ephesian government and the Roman provincial representatives who are housed in Ephesus. If he doesn’t get the riot calmed down, the Romans will hold him responsible and fine the city. The temple of Artemis is one of the Seven Wonders of the Ancient World; the “sacred stone” is probably a meteorite that is housed in the temple. Worship of the goddess is ancient, even at this time; “Artemis” is the Greek name given to the local fertility goddess so the residents can keep their old traditions while not breaking the law against worshiping an unauthorized deity.

The clerk has already accomplished step one: let the crowd wear themselves out. Now, he affirms their feelings: of course Artemis worship isn’t going away. Next, he will remind them that they are safe, as Gaius and Aristarchus haven’t spoken against Artemis or damaged any of her places of worship. Then, he will remind them of the proper way to express their fear. If Demetrius has a legal complaint against Paul, he can file charges. Finally, he will warn them of the consequences. The crowd is breaking the law by causing a riot. Everyone needs to go home (Acts 19:34–41).

Context Summary
Acts 19:35–41 describes one way to deal with unruly mobs; much the same as one might with over-tired toddlers. A crowd has formed in the Ephesian theater to renew their devotion to Artemis. The mob was started by idol makers whose businesses are threatened by the decreasing demand for shrines for Artemis as city residents convert to Christianity. The town clerk of Ephesus needs to disperse the crowd. He lets them wear themselves out, affirms their feelings, shows them they have nothing to fear, reminds them of the proper way to handle disappointment, and tells them the consequences if they don’t behave. It works, and the crowd goes home.

Verse 36. Seeing then that these things cannot be denied, you ought to be quiet and do nothing rash.

The town clerk of Ephesus—the liaison between the city government and the Roman representatives—is speaking to a crowd in the theater. The craftsmen of the city have incited a mob to pronounce their fidelity to the goddess Artemis by yelling for two straight hours. The people of the crowd don’t know why they’re there. The town clerk does (Acts 19:23–34).

Paul has been in Ephesus for three years (Acts 20:31), healing people, freeing them from demons, and teaching them how they can enter the kingdom of God (Acts 19:8). Demetrius, a silversmith, realizes that if Paul continues, the people will do more than abandon witchcraft, they’ll abandon Artemis. The fewer people worship Artemis, the fewer idols and shrines they’ll buy. So, Demetrius and the other craftsmen create an advertising campaign disguised as a display of civil and religious pride (Acts 19:23–27).

In their fervor, the people grab two of Paul’s companions, Gaius and Aristarchus, but can’t get their hands on Paul (Acts 19:28–31). The town clerk points out that Ephesus is in no danger of losing its loyalty to Artemis, and Gaius and Aristarchus are not a threat—they haven’t even spoken against the goddess. If Demetrius has a legal complaint against Paul, he can press charges. But despite the fact the theater is used for legal forums, this is not a forum—it’s nearly a riot. If the Romans realize what is going on, the city could be fined, or worse. Like Gamaliel told the Sanhedrin about the apostles preaching about Jesus, the people need to settle down, not be hasty, and trust the deity they worship (Acts 5:37–39).

Ironically, the town clerk isn’t completely correct. The church in Ephesus stands strong for centuries—long after Artemis worship. It isn’t until after the Turkish war in 1923, when the remnant of the Greek population leaves the country, that the church falls.

Verse 37. For you have brought these men here who are neither sacrilegious nor blasphemers of our goddess.

This is a fascinating statement, given who is speaking and why. Paul’s work in Ephesus and the surrounding province has caused a decrease in Artemis worship. The craftsmen who make idols and shrines are afraid, if this continues, they could lose their businesses. They have created a marketing campaign under the guise of a rally in support of Artemis and her place in Ephesian culture. Their campaign is working. A huge mob has descended on the Ephesian theater and has been shouting “Great is Artemis of the Ephesians!” for two hours (Acts 19:23–34).

During the march, people find Paul’s companions Gaius and Aristarchus and drag them into the melee. Meanwhile, church members and provincial officials hold Paul back (Acts 19:29–31). It’s unclear what the mob plans to do with Gaius and Aristarchus, but Paul later writes that his team experienced a terrifying event that had them fearing for their lives (2 Corinthians 1:8–10). It’s likely this is that event. Regardless, God uses the city clerk to settle the crowd and allow Paul and his team to escape (Acts 20:1).

Paul’s ministry in Ephesus has centered around healing, casting out demons, and inviting people into the kingdom of God (Acts 19:8, 11–12). It’s unclear what part Gaius or Aristarchus play in the teaching part of the ministry, but the city clerk affirms something we see throughout the book of Acts. Paul doesn’t spread Christianity by attacking pagan gods; he introduces the one true God. In Athens, Paul doesn’t come out and condemn Athena. He gently compares his God to those of the Athenians by showing how the philosophers have unwittingly limited the nature of the God who is worth worshiping (Acts 17:24–29). His words are stronger in his letters (Galatians 4:8), but he treads lightly when speaking with unbelievers about their gods.

The city clerk points out that the mob has nothing with which to charge Gaius and Aristarchus. They have neither spoken against Artemis nor damaged her temple, which was a capital offense under Roman law. If the craftsmen want to charge Paul with a crime, they need to go through the proper channels. As it stands, it is not Paul and his team who are breaking the law; in truth, the mob is quickly descending into a riot. If they continue, the Romans will come, and the Romans did not suffer disorder (Acts 19:38–40).

Verse 38. If therefore Demetrius and the craftsmen with him have a complaint against anyone, the courts are open, and there are proconsuls. Let them bring charges against one another.

It’s unclear if Demetrius meant for his movement to go this far. He’s concerned that so many people are following Paul and his God that the idol-selling market will dry up. Demetrius brings his concerns to the other craftsmen, and they choose advertising-by-protest: they incite a crowd to affirm their devotion to Artemis and march through the street (Acts 19:23–28).

Two hours of chanting later, a mob fills the theater—most of them with no idea why. They have grabbed Paul’s companions Gaius and Aristarchus but don’t seem to know what to do with them (Acts 19:29, 32). The theater is also used as the public forum; perhaps the magistrates will arrive and listen to their concerns.

Instead, the city clerk, the liaison between the Ephesian government and the Roman representatives, arrives. Once he gets the crowd quieted, he points out how foolish they’re being. Gaius and Aristarchus haven’t done anything. That is, they haven’t blasphemed Artemis or sacrilegiously attacked her temple, which would have been a capital offense (Acts 19:37). If Demetrius and the other craftsmen want to accuse Paul of breaking the law, they need to do so before the proconsuls in court. As it stands, they are in danger of rioting, which the Romans will not look kindly on (Acts 19:40).

A proconsul—a title literally meaning “for the council”—was a magistrate who governed under the authority of the Roman senate, not the emperor, in a territory that did not quarter a Roman legion. It’s possible the city clerk uses the plural because this is the time shortly after proconsul Marcus Junius Silanus was murdered; two other officials would be splitting the responsibilities until his replacement could arrive. Or he could be using the word in general.

The courts handled financial disputes, and the civic meetings addressed insults against the city and its deities. By telling Demetrius that “the courts are open,” the city clerk may be showing he knows this is a financial complaint and has little to do with real devotion to Artemis.

Verse 39. But if you seek anything further, it shall be settled in the regular assembly.

The city clerk of Ephesus is addressing a mob that has descended upon the theater. Most do not know why they are there. They heard some men chanting “Great is Artemis of the Ephesians!” (Acts 19:28), and, agreeing with the sentiment, joined in. They shout for two hours before the city clerk gets their attention (Acts 19:34).

The reason they are there has to do with Paul’s successful ministry. For three years he has been healing people and expelling demons (Acts 20:31). The sick, oppressed, and harassed have come from all over the district of Asia, in the southwest corner of modern-day Turkey, to hear what Paul has to say. He tells them about the kingdom of God and forgiveness through the sacrifice of Jesus. Miracles affirm his teaching, and many choose to abandon witchcraft and pagan gods and follow Paul’s God (Acts 19:8–12, 18–20).

The problem is, Paul’s God doesn’t have an image. In fact, making an image of Paul’s God is forbidden. When the silversmith Demetrius realizes this, he also realizes that the craftsmen who make idols and shrines are going to go out of business. They join to start a protest which leads to a mob at the Ephesian theater (Acts 19:23–27).

Three times a month, the Ephesian theater doubles as an assembly place for the civic forum to address issues such as sacrilege against the Greek gods. The city clerk points out that Demetrius has two problems. First, this is not an official meeting. In fact, it’s illegal (Acts 19:40). Second, no one has committed sacrilege against Artemis. No one has attacked her temple or even spoken out against her—not even the companions of Paul whom the crowd grabbed and dragged to the theater (Acts 19:29, 37).

If Demetrius has a charge against Paul, something specific and illegal Paul did to cause the craftsmen financial hardship, Demetrius can bring it before the proconsuls at the regular court (Acts 19:38). If he has a further complaint, he can bring it to a regular assembly at the theater. As it stands, Demetrius’s little marketing campaign is quickly becoming a riot. The Roman officials didn’t like riots, and if this continues, things will not go well for the Artemis-worshipers.

Verse 40. For we really are in danger of being charged with rioting today, since there is no cause that we can give to justify this commotion.”

The city clerk of Ephesus is very good at his job. He is aware that Demetrius the silversmith has, possibly unintentionally, created a mob that could turn violent in a moment. He knows that Demetrius’ goal is to restore the passion the Ephesians have for Artemis. And he knows Demetrius is doing this because Paul has been converting so many people to an invisible God that Demetrius and the other craftsmen are afraid their shops filled with idols and shrines will go out of business (Acts 19:23–27).

The clerk lets the crowd rally in the great theater for a good two hours before he steps in (Acts 19:34). He then reminds the mob of what they already know:

• The great temple of Artemis—now one of the Seven Wonders of the Ancient World—is well established in Ephesus and nothing is going to threaten the Ephesians’ devotion to the goddess. Their worry is baseless (Acts 19:35–36).
• The men before them, two of Paul’s companions, have neither blasphemed against Artemis nor shown sacrilege against her temple. They have not committed a crime (Acts 19:37).
• While the theater is, indeed, the assembly place where people meet to discuss insults against the city and its deities, the forum only happens three times a month, and this is not that time. In addition, there is no insult (Acts 19:39).
• If Demetrius and the other craftsmen have a legal complaint against Paul, they should bring him before the proconsuls at the courts—not cause this great disturbance that has the city in an uproar (Acts 19:38).
• The Roman Empire did not have the right of freedom of assembly. Every meeting had to be licensed and overseen by a magistrate. That makes this group a riot: an unlawful assembly that causes factions in society that may lead to sedition.
• The Roman government doesn’t like riots.

Because of the city clerk’s cool head, the mob disperses, and Paul and his companions are able to leave peacefully (Acts 19:41—20:1).

Verse 41. And when he had said these things, he dismissed the assembly.

When Demetrius and the craftsmen of Ephesus realized Paul was drawing people away from their idol-making businesses, they probably didn’t intend to cause a riot. They just wanted to rally the city to renew the people’s devotion to Artemis (Acts 19:23–27). After all, Ephesus is the city of Artemis. It is the home of the great temple—one of the Seven Wonders of the Ancient World—as well as the “sacred stone that fell from the sky” that sits in the temple (Acts 19:35).

A mass of people joins their cry: “Great is Artemis of the Ephesians!” They grab two of Paul’s companions, march to the theater, and chant for a full two hours, but the people don’t know the entire thing is about money. They’re just caught up in the excitement (Acts 19:28–32).

The city clerk, meanwhile, chooses his moment. He lets the crowd wear themselves out for a couple of hours before addressing them. He affirms their devotion to their goddess. He also points out the men they grabbed haven’t disrespected the goddess in any way. He then addresses Demetrius and the craftsmen: if they have a legal charge against Paul, they should take it to the court. As it stands, the mob is an illegal assembly, on the verge of becoming a riot, and if they continue the Romans will have to intervene (Acts 19:34–40).

Gaius and Aristarchus survive the harrowing ordeal. Paul writes to the church in Corinth about the “deadly peril” from which God delivered them (2 Corinthians 1:8–10). Paul and his team leave soon after, traveling north to Troas before finding a ship for Macedonia (Acts 20:1).

Paul visits with the Ephesian elders (Acts 20:17–38), but never sees Ephesus again. Even so, the church in Ephesus stands strong until 1923. After the Turkish war, Greeks in Turkey resettle in Greece, taking their church with them. Paul walks into a city filled with witchcraft and demonic activity (Acts 19:11–20). He leaves having planted a church that remains there for almost 1900 years.

End of Chapter 19.

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