1 - 4 This is Paul's first visit as a missionary to the city of Corinth, Greece. Corinth was the chief city of Achaia proper; it was located on an isthmus between the Aegean and Ionian Seas fifty miles west of Athens. Corinth was a thriving commercial city and very wealthy. It was notorious for its luxury and moral corruption, particularly in the worship of Venus. In the classical Greek korinthiazo (to act like a Corinthian) means to practice fornication. "The difficulty which even Christians had in resisting the influence of this particular Corinthian characteristic is plain to readers of Paul's Epistle to the Corinthians (I Corinthians 5:1ff; 6:15ff)" (Bruce, p. 367). The Temple of Aphrodite on the Acrocorinthus (a mountain 1,500 feet in elevation above the city) had a thousand consecrated prostitutes. Its citizens were interested in literature and the arts, especially rhetoric and philosophy.
Paul stayed at Corinth for at least eighteen months and possibly two years, establishing a large church there, and he and others of his associates organized churches in the surrounding area. It was at Corinth he found Aquila and Priscilla, a husband and wife team, who were portable tent-makers or dealers in leather goods (Acts 20:34; I Corinthians 9:1ff; II Corinthians 11:7ff; I Thessalonians 2:9; II Thessalonians 3:8). Aquila was born in Pontus but had recently come from Italy where Claudius had commanded that the Jews leave Rome. Whether they were saved before meeting Paul is unknown. The three became close friends, and Aquila and Priscilla assisted in his mission work; Paul must have worked six days a week in the trade of tent-making and spent the Sabbaths teaching in the synagogues. Week after week Paul entered the synagogue and reasoned (dielegeto), debated or disputed with the congregation and persuaded (epeithen) or assured both Jews and Greeks that Jesus was the Messiah. Paul showed "how Jesus had fulfilled the Old Testament prophecies by inserting His name as an interpretative expansion in those passages which - as the event proved - pointed forward to Him" (Bruce, p. 369). In Romans 16:3 Paul lets us know that Aquila and Priscilla were back in Rome for Paul says, "Greet Priscilla and Aquila, my helpers in Christ Jesus." They are further mentioned in I Corinthians 16:19 and II Timothy 4:19 as Paul sends further greetings.
5 And when Silas and Timothy were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ. 6 And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean. From now on I will go unto the Gentiles.
5, 6 After a few weeks, Silas and Timothy arrived in Corinth from Macedonia; Paul had asked them to come to him with haste (17:15). Timothy brought good news to Paul that the Thessalonians were steadfast in the faith (I Thessalonians 3:6ff). His friends at Philippi has sent an offering to Paul also (Philippians 4:5). Paul was pressed (suneicheto) or constrained in the word (logo - totally absorbed with the message - Yeager) and testified (diamarturtotaomenos) or witnessed with thoroughness or earnest zeal to the Jews that Jesus was Christ. The Jews, however, opposed themselves (antitassomenon) or resisted and blasphemed or spoke evil probably of Jesus and Paul both. Paul in a spectacular gesture then dusted from his clothes every speck of dust from the synagogue that might of adhered to them and said to them, "Your blood be upon your own heads..." or in other words, the Jews had an opportunity to be saved; this was a solemn disclaimer of responsibility, so they were responsible for their own destiny. Our Lord had told his disciples to do this as a gesture of contempt or disgust against the rejecters (Matthew 10:14 and Mark 6:11). Paul's hands were clean; he had done his best to see that his own people were converted. He would now turn to the Gentiles; it would be their opportunity to be saved, or to reject the message as the Jews had done. Paul had been a watchman standing in the watchtower warning the people (Ezekiel 33:1 - 6).
7 And he departed from there, and entered into a certain man's house, named Titus Justus, one who worshiped God, whose house was next to the synagogue. 8 And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians, hearing, believed and were baptized.
7, 8 Paul left the synagogue for the last time, at least in Corinth; a man named Titus Justus, who lived next door to the synagogue permitted Paul to use his house as a place of meeting and teaching the word of God. Titus Justus was probably a foreigner who had embraced Judaism but was sympathetic to Paul and Christianity. In the meantime Crispus, the chief ruler of the synagogue trusted in the Lord Jesus with all his house as well as many Corinthians - they listening believed and followed the Lord in immersion. No doubt the conversion of Crispus and his family influenced others to trust in Jesus their Messiah. Paul probably baptized Crispus himself because of his prominence, apparently letting Silas and Timothy baptize most of the other converts (I Corinthians 1:14 - 17). Paul writes of Crispus in I Corinthians 1:13, "I thank God that I baptized none of you, but Crispus and Gaius,..."
9 Then spoke the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not they peace; 10 for I am with thee, and no man shall set on thee to hurt thee; for I have many (much) people in this city. 11 And he continued there a year and six months, teaching the word of God among them.
9 - 11 At this point in time the risen Lord spoke to Paul in a vision encouraging him to continue on with his work of evangelism among the people of Corinth. The Lord told Paul to stop being afraid or stop fearing and not to remain silent. To hear the Lord say, "I am with you" was inspiration enough. Paul was to speak boldly whenever he had opportunity, and no man would hurt or harm him because of the many people in the city. So after the vision, Paul, along with his associates Silas and Timothy, remained in the city of Corinth for eighteen months teaching and preaching. "The next five years were devoted not so much to missionary journeys as to inaugurating and consolidating Christian witness in two important centers west and east of the Aegean - first Corinth and then Ephesus" (Bruce, p. 372).
12 And when Gallio was the deputy of Achaia, the Jews made an attack (insurrection) with one accord against Paul, and brought him to the judgment seat, 13 saying, This fellow persuadeth men to worship God contrary to the law. 14 And when Paul was now about to open his mouth, Gallio said unto the Jews, If it were a matter of wrong or wicked crime (lewdness), O ye Jews, reason would that I should bear with you. 15 But if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters. 16 And he drove them from the judgment seat. 17 Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things.
12 - 17 The Lord did not say in the vision that Paul and his associates would not be persecuted. And sure enough the Jews opposed Paul causing an insurrection (katepestesan) or riot. The enemy "took a stand (estesan) against (kata, down on, epi, upon), they made a dash or rush at Paul as if they would stand it no longer" (Robertson, III, p. 300). They brought Paul before Gallio's judgment seat (bema, bematos) or tribunal from which the Roman magistrates dispensed justice. Gallio, the proconsul, however, would have nothing to do with the case, and he dismissed the Jews and Paul. The accusation against Paul was persuading men to worship God contrary to the law. When Paul was about the speak, Gallio told the Jews that he would not hear the case of words and names or the Jewish law; Roman law allowed the Jews to regulate their religious affairs in their own way. Whereupon, he drove them or dispersed them from the judgment seat. The Jews did, however, beat Sosthenes, the chief ruler of the synagogue, which probably led him to become a Christian and a co-worker of Paul (I Corinthians 1:1). But Gallio did not care what happened. Yeager states, "No Jewish mob in Corinth was going to take the law of Imperial Rome into its own hands and punish an innocent man...The lictors bearing the Roman fasces were present. It is not difficult to imagine the scene. As Paul stood by quietly (he had not uttered a word in his defense) the Roman police who attended the court cleared the courtyard. Thus the Lord stood by Paul, His messenger, and kept His promise. No man laid hands on Paul to harm him" (X, p. 362).
While Paul stayed in Corinth it is reasonable to believe that he "planted other churches in other parts of Achaia, either by his own personal labors or by the instrumentality of his converts (II Corinthians 1:1). It was during this visit to Corinth that Paul wrote the First and Second Epistles to the Thessalonians." That he wrote the first of them here appears from several circumstances: first, Paul had been separated from the Thessalonians but a short time (I Thessalonians 2:17); secondly, Timothy and Silas were with him as they were according to Luke (18:5); thirdly, the apostle had been lately at Athens (I Thessalonians 3:1) (Hackett, p. 214). It is supposed that II Thessalonians was written soon after I Thessalonians since both occupy similar instructions, similar praise, and similar exhortations, warnings and wishes are found throughout both epistles.
18 And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed from there into Syria, and with him Priscilla and Aquila; Paul having shorn his head in Cenchreae; for he had a vow. 19 And he came to Ephesus, and left them there, but he himself entered into the synagogue, and reasoned with the Jews. 20 When they desired him to tarry a longer time with them, he consented not, 21 but bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem, but I will return again unto you, if God will. And he sailed from Ephesus. 22 And when he had landed at Caesarea, and gone up and greeted the church, he went down to Antioch.
18 - 22 After several days, Paul, Priscilla and Aquila bade the church good-bye and sailed from Corinth to Ephesus and then to Syria. After Paul left Corinth, nothing further is said of Silas in the company of Paul in Acts of the Apostles. He is mentioned, however, in the Pauline letters and in I Peter 5:12. In Ephesus he left Priscilla and Aquila, but before he left he went into the synagogue and reasoned with the Jews who begged him to stay longer. He bade them farewell, however, stating that he must keep a feast in Jerusalem. He would return, if God led him to do so. He then sailed or embarked from Ephesus and landed at Caesarea, a seacoast city and the Mediterranean port of Palestine, greeted the church, and made his way to Antioch. When God is your booking Agent, you do what He says to do, and you go where He says to go. There is some difference of opinion about whether it was Paul or Aquila who had made the vow (euxhen) or prayer promise. The grammar seems to indicate that it was Aquila who cut off his hair, for earlier he had made a vow. Concerning vows, God's word is clear, for Ecclesiastes 5:4,5 says, "When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools. Pay that which thou hast vowed. Better is it that thou shouldest not vow, than that thou shouldest vow and not pay."
Did Paul ever reach Jerusalem? Some time between his going to Caesarea and his going down to Antioch, Paul may have visited Jerusalem. Luke doesn't tell his readers for sure. Was Paul going to the feast of Passover or Pentecost? We do not know. It is needless to try to add to the Scriptures; in fact, we are forbidden to do so. We must leave the Scriptures as they are, and suppose that Luke was not led to tell other details. In his book entitled St. Paul the Traveler and Roman Citizen, Ramsay writes, "The shipload of pilgrims to Jerusalem, with Paul among them, landed at Caesarea, and went up to Jerusalem to the Passover in regular course. Paul exchanged greetings with the Church (this phrase implies that he made only a brief stay), and went down to Antioch. There he received serious news about the Galatian Churches; and with all convenient speed he went by the land route through Cilicia, to Derbe, Lystra, Iconium, and Pisidian Antioch" (p. 265).
* * * * * * * * *
Paul and Silas had been gone from Antioch on this second missionary journey a period of some three years. The apostle and his associates had visited the towns of Derbe, Lystra, Iconium, Antioch in Pisidia, Troas, Samothracia, Neapolis, Philippi, Amphipolis, Apollonia, Thessalonica, Berea, Athens, Corinth, Ephesus and possibly made a journey to Jerusalem and back to Antioch.
23 Luke does not disclose how much time Paul spent in the Galatia-Phrygia area. We do know, however, that he strengthened (episterizon) or confirmed all the disciples in the various churches. Those who had saved during Paul's first visit to the area were established in the faith by Paul's inspirational and devotional teachings. Just who Paul's associates were now we are not sure; however, Silas was no longer with him, but Timothy was with him on as least a part of if not all of this third missionary journey. It is reasonable to think that Paul and his associates visited relatives in Tarsus and churches in Derbe, Lystra and Iconium as well as Antioch in Pisidia. Possibly they visited the churches in Laodicea, Colossae, and Hierapolis on their way to Ephesus.
24 And a certain Jew, named Apollos, born in Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus. 25 This man was instructed in the way of the Lord; and being fervent in the spirit, he spoke and taught diligently the things of the Lord, knowing only the baptism of John. 26 And he began to speak boldly in the synagogue; whom, when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly.
24 - 26 Luke uses a parenthesis here to tell his readers about Apollos who developed into a great man for God. Apollos was an Alexandrian Jew whose theology was corrected by Aquila and Priscilla; although he was eloquent, learned, and zealous, his learning was seriously defective. Luke tells us that Apollos was well educated (katechemenos) or taught, an eloquent (logios) or persuasive speaker who was fervent (zeon) or zealous in the spirit and powerful as he explained the scriptures. He must have been "a brilliant Jew with a high I. Q., whose life had been spent in the sophisticated Alexandrian culture, with its great library" (Yeager, X, p. 373). He seemed to be confused about the truth of the gospel, but thanks to the tutoring of Aquila and Priscilla he became a better expositor of the scripture and a treasured friend of Paul. He knew, however, only the baptism of John the Baptist. Apparently his message did not call for faith in the substitutionary Savior, but only repentance in view of the expectation that Messiah would come. After Apollos had boldly spoken in the synagogue, Aquila and Priscilla took him aside and instructed (exethento) or laid out to him in the way of God more perfectly (akribesteron) or carefully.
Hervey writes of Apollos, "we see him for a moment, like a blazing comet in the ecclesiastical heavens, striking down opposition and unbelief with the onslaught to his fervid and logical eloquence; we see the great reflex of his great influence at Corinth, in his repeated mention of him in Paul's epistles to the Corinthians (I Corinthians 1:12; 3:4 - 6; and 4:5) written from Ephesus; but the only evidence we have of his continuance in the work which he so brilliantly began, is to be found in Paul's brief order to Titus (3:13). Yet how manifold, in all probability, were the evangelic labors of Apollos in that interval" (Pulpit Commentary, XVIII, p. 96).
27 And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him; who, when he was come, helped them much who had believed through grace; 28 for he mightily convinced the Jews, and that publicly, showing by the scriptures that Jesus was Christ.
27, 28 Apollos felt led (bolomenou) or disposed of the Lord to pass into Achaia; i.e., to Corinth where Paul had already established a work. Apollos' work in that city is well documented by I Corinthians 1:12; 3:4 - 6, 22; 4:6. When he decided to go to Achaia the brethren wrote a letter of introduction that he might carry with him exhorting (protrephamenoi) or encouraging the disciples to receive him with the blessing of the Lord. This seems to have been a common practice (II Corinthians 3:1). Apollos was able to bring together (sunebaleto) or mix the various elements of the Christian theology, thus helping the Christians greatly. With his intellectual power and persuasiveness, his message was very convincing (diakatelegcheto; this is a compound word - dia=with; kat=in; elegchomai=convince) ; Apollos entered into controversy with the Jews. Apollos showed publicly from the scripture that Jesus was the Messiah. He may not have convinced the rabbis, but he had the last word. Yeager says, "Christian Education for those who are already saved is always advanced by scholarly exegesis of the Word of God" (X, p. 379).
To show the importance of the work of Apollos, in I Corinthians 3:6, Paul writes, "I have planted, Apollos watered, but God gave the increase." Apollos was also strong enough to gather a following, even though he probably did not want people following him, in I Corinthians 1:12 and 3:4 he writes, "Now this I say, that every one of you saith, I am of Paul; or I, of Apollos; or I, of Cephas; or, I of Christ. Is Christ divided?...For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?" Paul speaks of Apollos in the warmest of terms in I Corinthians 3:5; and 16:12, "Who, then, is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man?...As touching our brother Apollos, I greatly desired him to come unto you with the brethren, but his will was not at all to come at this time; but he will come when he shall have a convenient time."
19:1 And it came to pass that, while Apollos was at Corinth, Paul having passed through the upper borders (coasts) came to Ephesus and, finding certain disciples, 2 he said unto them, Have ye received the Holy Spirit since ye believed? And they said unto him, We have not so much as heard whether there is any Holy Spirit. 3 And he said unto them, Unto what, then, were ye baptized? And they said, Unto John's baptism.
1 - 3 While Apollos was ministering at Corinth, Paul was traveling the upper coasts of Galatia (back country - Yeager) ministering to the churches he and Barnabas had established on the first missionary journey. The journey by foot from Antioch in Syria to Ephesus was well over one thousand miles. His journey could have covered such cities as Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, Laodicea, Colossae, Hierapolis, and Amamea. Then Paul came to Ephesus and found some who had not fully believed in Jesus as Messiah; they may have been saved but did not understand fully that Jesus was not only the Savior but also the Coming King and Messiah. There were twelve disciples in Ephesus who needed more light on the gospel. Without a doubt, they had heard Apollos preaching. Apollos had been set straight, now it was time to set straight his disciples. Paul questioned them concerning the reception of the Holy Spirit, to which they responded that they had not heard whether there is any Holy Spirit. These followers of Apollos had only been baptized with John's baptism; that is, the baptism to repentance. Evidently these twelve had repented, confessed their sins and signified the fact by submitting to immersion in water (Matthew 3:5, 6). The message that John the Baptist taught before he met and immersed the Messiah was the message that Apollos taught in Ephesus before his theology was perfected by Aquila and Priscilla. But these twelve individuals had not, however, believed upon Jesus Christ as their atoning substitute and they were not yet saved (Romans 8:9).
Farrar writes, "Ephesus was the third capital and starting-point of Christianity. At Jerusalem Christianity was born in the cradle of Judaism; Antioch had been the starting-point of the Church of the Gentiles; Ephesus was to witness its full development, and the final amalgamation of its unconsolidated elements in the work of John, the apostle of love...Its markets, glittering with the produce of the world's art, were the Vanity Fair of Asia, and furnished the imagery of Revelation 18:12, 13...So inveterate was the vice of the place that one of its philosophers declared that the whole Ephesian population deserved to be throttled man by man. Such was the city which was, with the exception of Rome, by far the most important scene of Paul's toils, and which he regarded as 'a great door and effectual' though there were 'many adversaries'" (B. I. XXXIX, pp. 50, 51)
4 Then said Paul, John verily baptized with the baptism of repentance, saying unto the people that they should believe on him who should come after him, that is, on Christ Jesus. 5 When they heard this, they were baptized in the name of the Lord Jesus. 6 And when Paul had laid his hands upon them, the Holy Spirit came on them, and they spoke with tongues, and prophesied. 7 And all the men were about twelve.
4 - 7 When the twelve heard Paul's message they desired baptism in the name of the Lord Jesus. Paul baptized them, laid his hands upon them, and they received the Holy Spirit and began to speak in tongues (glossais) or other languages and prophesied (epropheteuon) or exhorted the new converts. The speaking in other languages and prophesying were signs proving that they had been saved; much the same as the disciples did at Pentecost in Jerusalem and at Caesarea. Yeager says, "The sequence is this: they heard Paul's explanation; they believed on Christ Jesus as Savior; they were baptized in His name; Paul laid hands upon them; the Holy Spirit came upon and indwelt them and they began to speak in languages other than their own and to prophesy" (X, p 387). Hackett says of these twelve men, "(they) came forward so abruptly in our history disappear as suddenly, leaving us in doubt whence they came, where they had been, and in some respects what particular phase of religious belief they represented" (IV, p. 220).
8 And he went into the synagogue, and spoke boldly for the space of three months, disputing and persuading the things concerning the kingdom of God. 9 But when some were hardened, and believed not, but spoke evil of that way before the multitude, he departed from them, and separated the disciples, disputing daily in the school of one, Tyrannus. 10 And this continued for the space of two years; so that all they who dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.
8 - 10 Paul entered the synagogue again; he still had a special yearning for his chosen people. For three months he was disputing and persuading the people boldly each day concerning the kingdom of God. The Jews, however, hardened (esklerunonto) or made stubborn their hearts and would not believe his message; in fact, they spoke evil of (kakologountes) or cursed that way, e.i. the Way of Christ Jesus. So Paul again left the synagogue, taking his disciples with him, and entered into a building (schole) or school used by Tyrannus. No teacher regardless of his stature and ability can teach those with a closed mind; many of the Jews had closed their minds and were skeptical of Paul and his Christian message. It is believed that Paul taught in the building of Tyrannus from eleven in the morning until five in the afternoon, thus leaving the morning for Paul to engage in tent-making.
Here Paul continued for two years, teaching and preaching to all who would listen. Through his ministry all the residents of Asia; that is, the southwestern portion of Asia Minor, north of the Mediterranean Sea and east of the southern portion of the Aegean Sea, both Jews and Greeks heard the word of God. We can well remember when Paul preached in the synagogue earlier, the people wanted him to stay longer. Here he had come back and was utilizing every opportunity to spread the gospel message. The church in Ephesus grew to become one of the largest and greatest in the first century. The city was visited by many travelers and while there they could hear the great Apostle Paul preach the gospel. As they were saved, no doubt, they carried the message of Jesus to earth's remotest bounds. Later the Apostle John was the pastor of the church in Ephesus for some thirty years.
"It was during this abode of Paul at Ephesus, and probably not long after his arrival there, that he wrote the Epistle to the Galatians. In Galatians 4:13, Paul speaks of the former time when he preached in Galatia; and hence (taking the expression in its strict import) he had been there twice when he wrote the Epistle" (Hackett, p. 220). "For two full years this work went on. Paul stayed in Ephesus, but a number of his colleagues carried on missionary activity in the neighboring cities as well. It was during these years that the churches in the Lycus valley - those at Colossae, Hierapolis and Laodicea - were founded, although Paul does not appear to have visited these cities in person (Colossians 2:1; 4:13); perhaps all seven of the churches of Asia addressed in the Revelation of John were founded about this time. The province was intensively evangelized, and became one of the leading centers of Christianity for centuries afterwards" (Bruce, p. 389).
11, 12 God gave to the Apostle Paul the ability to perform many special or extraordinary miracles. Those with sicknesses (asthenountas) or the impotent, the diseased (nosous) or infirm and those with evil spirits took from Paul cloths which he had touched. They brought handkerchiefs (soudaria) or napkins (literally - sweat cloths) and those aprons (simikinthia) or towels worn by workmen and servants (these too might have been used for wiping off perspiration) that Paul might touch them and they could be healed. For other examples of such healing see the healing hem of Jesus' garment: Mark 5:27 - 34; 6:56; and the healing shadow of Peter: Acts 5:15. Those sick ones and diseased were healed and those with evil spirits were delivered. Since Paul served a Sovereign God, his God could heal however, whenever, wherever, whomever and through whomever He chooses.
13 Then certain of the vagabond Jews, exorcists, took upon them to call over them who had evil spirits the name of the Lord Jesus, saying, We adjure you by Jesus, whom Paul preacheth. 14 And there were seven sons of one Sceva, a Jew, and chief of the priests, who did so. 15 And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye? 16 And the man in whom the evil spirit was, leaped on them and overcame them, and prevailed against them, so that they fled out of that house naked and wounded.
13 - 16 When the devil's crowd saw what was being done by God's servant, he used his people to try to perform some miracles. Satan tried to counterfeit God's genuine work. Vagabond or strolling Jews, who were charlatans and quacks, reminds one of the modern Gypsy fortune tellers. These Jews claimed to be exorcists (exorkiston) or those who adjure or demand action under penalty of an oath, tried to cast out evil spirits in the name of the Lord Jesus, as did the seven sons of Sceva and were made to look foolish. The evil spirit was heard to say, "Jesus I know, Paul I know (understand or acquainted with), but who are you?" Whereupon the evil spirit leaped (ephalomenos) or pounced on them (like a panther) and overcame (katakurieusas) or exercised dominion over them and prevailed against them, and they ran or fled pell-mell out of the house naked and wounded. The evil spirit of one young man was on the offense and the seven young men on the defense.
Magical papyri have been found and can be viewed in the Paris collection. One papyri reads, 'Hail, God of Abraham, hail, God of Isaac, hail, God of Jacob; Jesus Chrestus, Holy Spirit, Son of the Father.' Other Old Testament terms used in magic were - "Iao (for Yahweh), Abraham, Sabaoth, terms that seemed exotic to Greeks and Romans. (Polhill, p. 403). The attempt of Sceva's sons to use Jesus' or Paul's name to exorcize evil spirits backfired on them. Christianity has nothing in common with magic; the name of Jesus is not a magical incantation.
Without a doubt Shakespeare had Ephesus in mind when he put in the mouth of Syracusan Antipholus in his Comedy of Errors (Act I, Scene ii, lines 97ff):
They say this town is full of cozenage.
As, nimble jugglers that deceive the eye,
Dark-working sorcerers that change the mind,
Soul-killing witches that deform the body,
Disguised cheaters, prating mountebanks,
And many such-like liberties of sin.
17 And this was known to all the Jews and Greeks also dwelling at Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified. 18 And many that believed came, and confessed, and showed their deeds. 19 Many of those also who used magical (curious) arts brought their books together, and burned them before all men; and they counted the price of them, and found it fifty thousand pieces of silver. 20 So mightily grew the word of God, and prevailed.
17 - 19 When word got out all over Ephesus about the episode, great fear fell upon those who heard (God's power paralyzed the enemies of the gospel for a time), and God was glorified and His name was magnified (emagaloneto) or enlarged by what took place. Also many believed, and confessed and showed their deeds or works. Some had books of magic or curious arts and these books or scrolls were valued or computed at fifty thousand pieces of silver (which amounts to several thousands of dollars today) were brought out in public and burned. Robertson states, "What a glorious conflagration it would be if in every city all the salacious, blasphemous, degrading books, pamphlets, magazines, and papers could be piled together and burned" (III, p. 320). The Ephesian culture with magic is not too far removed from horoscopes and board games that supposedly communicate telepathic messages with which many Christians dabble with in our own day. God and his servants had won a great victory. Yeager says, "those new converts were not told by Paul to burn their books. This they did of their own free will, since they now had a new, supernatural and heavenly standard of values. A Holy Spirit revival that rescues lost souls and changes lives is also going to change patterns of behavior and attitudes" (X, p. 403).
Some of these magical papyri and parchments have survived to our day; there are specially famous examples in the London, Paris and Leyden collections. The spells which they contain are the merest gibberish, a rigmarole of words and names considered to be unusually potent, arranged sometimes in pattern which were part of the essence of the spell, but they fetched high prices (Bruce, pp. 391, 392).
20 Because of this revival God's word grew (euxanen) or increased and prevailed (ischuen) or was strengthened. The powers of darkness were overcome and the gospel spread and triumphed.
21 After these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome. 22 So he sent into Macedonia two of those that ministered unto him, Timothy and Erastus; but he himself stayed in Asia for a season.
21, 22 Paul made some far-reaching plans for his ministry, subject to his booking Agent, the Lord Jesus Christ. When he left Ephesus, he purposed (etheto), committed himself to or desired to pass through Macedonia and Achaia, and thence to Jerusalem. The servant of God can sense (in the intellect and will) when the Lord wants him to move on; the Holy Spirit seemed to be leading Paul to leave Ephesus whenever the revival was over. Paul, after visiting these areas, wanted to go to Rome. "Rome had a fascination for Paul as the home of Aquila and Priscilla and numerous other friends (Romans 16), but chiefly as the capital of the Roman Empire and a necessary goal in Paul's ambition to win it to Jesus Christ" (Robertson, XXX, p. 321). Rome, however, was an intermediate destiny; Paul wrote in Romans 15:22 - 24, "For which cause also I have been much hindered from coming to you. But, now, having no more place in these parts, and having a great desire these many years to come unto you, whenever I take my journey into Spain, I will come to you; for I trust to see you in my journey, and to be brought on my way there by you, if first I be somewhat filled with your company." In preparation for his journey into Macedonia he sent two of his associates, Timothy and Erastus. We know very little about Erastus; however, in Romans 16:23 and II Timothy 4:20, Paul writes, "Gaius, mine host, and of the whole church, greeteth you. Erastus, the chamberlain (steward) of the city, greeteth you, and Quartus, a brother...Erastus abode at Corinth;..." Of course, Timothy was a close associate of Paul as they visited several cities during his second and third missionary trips.
23 And at the same time there arose no small stir about that way. 24 For a certain man, named Demetrius, a silversmith, who made silver shrines for Diana, brought no small gain unto the craftsmen; 25 whom he called together, with the workmen of like occupation, and said, Sirs, ye know that by this craft we have our wealth.
23 - 25 A man by the name of Demetrius, a silversmith, called together others of his craft and began to cause an insurrection or riot blaming the Christians, who were the followers of the Way. Demetrius, speaking as the leaders of the silversmith guild, especially targeted Paul because his converts to Christianity were making inroads into their business (euporia) or wealth. People bought these shrines to carry on journeys and to place in their houses to ensure to them the protection of the goddess; some were made of silver and some of terra-cotta. The apostle was speaking against idolatry and the worship of Diana (Artemis), and the sales of images or shrines were being interrupted. He also stated that profits from the sale of idols throughout all Asia were being affected. Paul had said that there were no gods made with man's hands. Ramsay states that "the most sensitive part of 'civilized' man is his pocket (billfold or purse)" (p. 277).
Robinson says of Demetrius, "A man may work a great evil, and yet himself not be a great man. Demetrius has no history. He raised the town that day, not by any powers of mind or heart, but simply by the explosive force of those depraved and selfish passions to which he appealed. Anybody can do that; and then, when the popular violence is aroused, he can imagine himself a chieftain or a hero" (B. I. XXXIX, p. 94).
Polhill states that "the temple of Artemis was indeed a hub of Ephesian economic life. It was an impressive building, some 165 feet by 345 feet in dimension and built on a platform 240 by 420 feet. The entire edifice was elaborately adorned in brilliant colors and gold leaf. The altar area was 20 feet square and contained a massive image of the goddess with a veiled head, with animals and birds decorating her head and lower body and numerous breasts from her waist to her neck The animals and breasts were symbolic of her status as the ancient Asian Mother Goddess, the goddess of nature who was believed to protect and preserve the fecundity of all living things" (pp. 408, 409). The temple was one of the seven wonders of the ancient world. Ruins of temples to Artemis have been found in Spain and Gaul.
26 Moreover, ye see and hear that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away many (much) people, saying that they are no gods which are made with hands; 27 so that not only this our craft is in danger to be set at nought, but also that the temple of the great goddess, Diana, should be despised, and her magnificence should be destroyed, whom all Asia and the world worshipeth.
26, 27 People were being persuaded the folly of idol worship, and they were turning away from Diana (Artemis). Furthermore, Diana the great goddess, was being despised and her greatness destroyed. Paul was accused of setting their business at nought (apelegmon) proved in error or exposed. Yeager says, "Demetrius was so excited that his syntax was confused. Rabble rousers are not necessarily known for their syntactical precision...Most of Asia, perhaps, worshiped the Ephesian Artemis, but 'the entire inhabited earth' is a bit too much territory to bring to the feet of the home-town idol" (X, p. 412). Sure Paul would plead guilty of denouncing their goddess and their idolatry. He was the man who was causing Demetrius's trouble. It would be much like going to Louisville, Kentucky and on Derby week and standing at the entrance of Churchill Downs and preaching against horse racing. The gospel is always at its most controversial when it comes into conflict with economic interests (Polhill, p. 410).
Isaiah had something to say about idol worship in 44:9 - 17, "They that make a carved (graven) image are all of them vanity; and their delectable things shall not profit; and they are their own witnesses; they see not, nor know, that they may be ashamed. Who hath formed a god, or melted and cast an image that is profitable for nothing?...He heweth him down cedars...He burneth part of it in the fire; with part of it he eateth flesh; he roastest roast, and is satisfied; yea, he warmeth himself, and saith, Aha, I am warm, I have seen the fire; and the residue of it he maketh a god...he falleth down unto it, and worshipeth it, and prayeth unto it, and saith, Deliver me; for thou art my god" (verses 9, 10, 14, 16, 17). The psalmist also wrote, "The idols of the nations are silver and gold, the work of men's hands. They have mouths, but they speak not; eyes have they, but they see not; they have ears, but they hear not; neither is there any breath in their mouths. They that make them are like unto them; so is every one that trusteth in them" (Psalm 135:15 - 18).
28 And when they heard these sayings, they were full of wrath, and cried out, saying, Great is Diana of the Ephesians. 29 And the whole city was filled with confusion; and, having caught Gaius and Aristarchus, men of Macedonia, Paul's companions in travel, they rushed with one accord into the theater. 30 And when Paul would have entered in unto the people, the disciples permitted (suffered) him not.
28 - 30 The activity of the crowd was filled with wrath (thumou), thoughtless rage or indignation, and the whole city was filled with confusion. The mob reached a fever pitch; they began to cry out "Great is Diana (Artemis) of the Ephesians." The instigators of the riot laid hold of Gaius of Derbe and Aristarchus of Thessalonica, their hometowns are given in 20:4, Paul's traveling companions, and rushed them into the amphitheater (sunarpasantes), intending to charge them with disorderly conduct. One wonders how and why they seized Gaius and Aristarchus. Were they accidentally recognized as Paul's companions or by search after failure to get Paul? When Paul sought to go to their aid, he was not permitted to do so by his friends. This is not the first time that friends have rescued Paul from peril (Acts 9:25, 30;17:10, 14).
31 And certain of the chief of Asia, who were his friends, sent unto him, beseeching (desiring) him that he would not venture into the theater. 32 Some, therefore, cried one thing, and some another; for the assembly was in confusion; and the greater (more) part knew not for what reason they were come together. 33 And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made his defense unto the people. 34 But when they knew that he was a Jew, all with one voice, for about the space of two hours cried out, Great is Diana of the Ephesians.
31 - 34 The chief of Asia or the Asiarchon who was friend of Paul besought (parekaloun) or exhorted Paul not to enter the theater lest his life be threatened. There was so much confusion that some were shouting one thing and other another thing; some did not know what the shouting was all about. So Alexander, a Jew, was drawn out of the crowd; he sought to calm the crowd, but could not do so because of the shouting. In fact, the crowd kept shouting for two hours; their shout was, "Great is Diana (Artemis) of the Ephesians."
35 And when the town clerk had quieted (appeased) the people, he said, Ye men of Ephesus, what man is there that knoweth not that the city of the Ephesians is a worshiper of the great goddess, Diana, and of the image which fell down from Jupiter? 36 Seeing, then, that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly. 37 For ye have brought here these men, who are neither robbers of temples (churches), nor yet blasphemers of your goddess.
35 - 37 After two hours of shouting nothing was accomplished, so the town clerk, recorder or the secretary of the city decided to take charge and put a stop the riot. He may have taken the rostrum and his very presence as the city's chief officer had a quieting effect on the billowy turmoil. He was able to appease (katasteilas) or quiet the people by stating the everyone knew that Ephesus was the caretaker of the great Artemis, especially of the image fallen down from Jupiter or (Zeus). The city clerk challenged them to name one man among them who did not have that belief. Since the majority were in agreement, they should quiet down lest the higher officials hear about the riot and take action against the city of Ephesus. The reputation of the city was at stake; if the news happened to get back to Rome they would take legal action. The men on trial were neither robbers of temples nor did they blaspheme the goddess who was not in danger of being disgraced or humiliated. The city clerk's speech was successful; the mob went back to work.
38 Wherefore, if Demetrius, and the craftsmen who are with him, have a matter against any man, the law is open, and there are deputies; let them accuse (implead) one another. 39 But if ye inquire anything concerning other matters, it shall be determined in a lawful assembly. 40 For we are in danger to be called in question for this day's uproar, there being no cause for which we may give an account of this concourse. 41 And when he had thus spoken, he dismissed the assembly.
38 - 41 The chief clerk put Demetrius on the spot by telling him if the craftsmen had a complaint they should file charges and bring the accused into court on a regular meeting day. All troubles or problems could be settled before a lawful assembly or the established public administrative facilities and not by a riot in the city. Whereupon, he dismissed the assembly.
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It was while Paul was at Ephesus that he wrote a letter to the Corinthians which was lost. Paul refers to this letter in I Corinthians 5:9 when he wrote, "I wrote unto you in an epistle not to company with fornicators;..." Paul writes in I Corinthians 16:3 - 7 that when he makes a trip to Macedonia and Achaia, he will visit with them; he referred to his planned trip in Acts 19:21. His first epistle to the Corinthians was written while at Ephesus this time. There were at least three reasons for the epistle: (1) factions in the church, (2) unchastity in the church, and (3) a letter from the church to Paul (I Corinthians 7:1). They has asked of Paul his opinion on such subjects as celibacy, eating of meats offered to idols, etc. Stephanas and Fortunatus and Achaicus were supposedly the messengers or bearers of the letter (I Corinthians 16:17). Later Paul sends Titus and another "brother" to Corinth to inquire concerning the effect of I Corinthians, and to begin the collection for the poor saints at Jerusalem (II Corinthians 12:17, 18; 7:13 - 15; 8:6).