Paul and the Disciples of John the Baptist in Ephesus (19:1–7)

Because of the city’s strategic importance to the spread of the gospel in Asia Minor, Paul earnestly desires to minister for an extended period of time in Ephesus. As it turns out, he stays in Ephesus for about three years, twice as long as he spent in any other place in his apostolic travel. The apostle comes to the city by traveling an overland route from Antioch. This takes him across Asia Minor to this beautiful coastal city.

EPHESUS

Ephesus (19:1). Numerous inscriptions refer to Ephesus as “the first and greatest metropolis of Asia.” This is not an empty boast. Ephesus was clearly the leading city of the most prosperous region of the Roman empire. With a population of a quarter million, Ephesus ranked only behind Rome, Alexandria (Egypt), and Antioch (Syria) in size.391

EPHESUS AND WESTERN ASIA MINOR

For about 150 years, Ephesus served as the seat of the Roman administration for Asia Minor. As the Romans built their famous network of roads throughout the province, they numbered their milestone markers from Ephesus. Economically, one ancient writer calls Ephesus “the greatest commercial center in Asia this side of the Taurus river.”392 Another speaks of Ephesus as the most prosperous commercial center of the time, controlling the financial affairs of western Asia Minor.393 The location of Ephesus on a natural port helped the city achieve its prominence in commerce and flourish during the days of the Roman empire.

The City of Ephesus

Important Facts:

■ Population: about 250,000

■ Religion: official covenant with the Ephesian Artemis, up to fifty other gods and goddesses worshiped

■ Port City

■ Seat of the Roman Government for Asia Minor

■ Location of the Temple of Artemis—one of the Seven Wonders of the Ancient World

There he found some disciples (19:1). Immediately upon his arrival in Ephesus, Paul faces a unique situation. He discovers a group of men who claim to be followers of Jesus, but they are familiar only with what John the Baptist announced and possibly a small amount of independent information about him. They have put their faith in Jesus, but apparently do not know about his death, resurrection, and the outpouring of the Holy Spirit.

Archaeology In Ephesus

Archaeologists have been working at the site of ancient Ephesus for well over a hundred years. Excavation of the city first began in 1863 under the directorship of J. T. Wood, who had been commissioned by the British Museum to find the ancient temple of the Ephesian Artemis. Since 1895, the Austrian Archaeological Institute in Vienna has assumed primary responsibility for the systematic exploration of the site and has sent teams every year. They publish their discoveries annually in a journal sponsored by the Institute.A-111

In recent years, teams have been excavating and working to preserve a set of terraced dwellings near the city center. These were thought to be the homes of wealthy citizens. Most of these lavish houses had three floors, which surrounded a columned open area in the center. The rooms were decorated with frescoed walls and mosaic floors depicting a variety of scenes from the Greek classics.

Over thirty-five hundred inscriptions have been discovered in the city. During the 1980s they were combined into a seven-volume anthology called Die Inschriften von Ephesos (“The Inscriptions of Ephesus”).A-112 Most of these inscriptions date from the Roman period and provide much helpful insight into the political, social, religious, and cultural life of the city.

The foundations and walls of numerous buildings have now been identified. These include temples of various gods and goddesses, two marketplaces, gymnasiums, bathhouses, a library, and fountains. Since Ephesus has been an uninhabited site for centuries, much has been preserved.

This is an incredible circumstance since over twenty years has passed since John the Baptist announced the coming of Jesus. If these men are Jews, it is unlikely they have traveled to Jerusalem for one of the pilgrimage feasts in the intervening years, where they could have inquired further and received more information about Jesus Christ.

THE HARBOR OF EPHESUS

Only an outline of the harbor is visible today since the Cayster River has filled it with silt.

Nevertheless, these men have acted on the limited information they heard and believe in Jesus. Luke does not tell us whether they worship in the synagogue or if they have created their own group. They lack, however, the new covenant experience of the Holy Spirit in their lives. Without the Spirit’s presence, one is not a true Christian.394

The Holy Spirit came on them (19:6). Paul teaches these men, and after their response, he baptizes them into the Lord Jesus Christ. They receive the Holy Spirit, which immediately manifests his presence by enabling them to speak in tongues and prophesy.

This is the only situation we find in the New Testament or early Christian literature of a group of people who are aware of Jesus only through John the Baptist’s teaching (though see 18:25). It is important to see that their partial knowledge is not enough for a genuine Christian experience and the reception of the Spirit. In the gracious providence of God, however, they gain the opportunity to hear the complete story and enter into a relationship with the Spirit of God.

Preaching in the Synagogue and the Hall of Tyrannus (19:8–10)

As is his custom, Paul begins teaching in the Jewish synagogue. He uses it as a strategic starting point in fulfilling his commission from the Lord to take the gospel to the Gentiles in Ephesus. Every synagogue has a number of Gentiles already attracted to the one true God of Israel.

The synagogue (19:8). The synagogue at Ephesus has not yet been discovered by archaeologists. This is due in part to the fact that the section of the city where most Jews likely lived has not yet been excavated. Archaeologists, however, have discovered a few inscriptions that confirm the presence of a Jewish synagogue in the city:

• There is a fragment of a stone block (possibly from a synagogue at Ephesus) that is inscribed with a menorah and bears the inscription, “the altar.”395

• Another inscription reads: “May the years of the rulers of the synagogue (archisynagogoi) and of the elders (presbyteroi) be many!”396

The Jewish historian Josephus confirms that there was a Jewish presence in the city. In fact, he claims that the Ephesian Jews were granted citizenship in the city.397 Josephus also records many documents granting Jews in Ephesus certain privileges, such as exempting them from certain duties because of their Sabbath-keeping obligations.398 Three tomb inscriptions have also been discovered that come from the Jewish community in Ephesus, one of them honoring a Jew who had been a “chief doctor” in the city.399 All the available evidence suggests that the Jews in Ephesus were well integrated into the civic and social life of the city and did not experience the same level of hostility toward them that Jews faced in other cities (such as Alexandria).400 Luke tells us that Paul spoke in the synagogue for three months, “arguing persuasively about the kingdom of God.”

The lecture hall of Tyrannus (19:9). After opposition to his teaching grows too intense in the synagogue, Paul is able to secure the use of a lecture hall in the city for his teaching. Although a variety of buildings have been discovered by archaeologists, we have yet to find one with the name of “Tyrannus” attached to it. One ancient tradition (the Western text of Acts) explains that Paul teaches “from the fifth hour to the tenth,” that is, from 11:00 A.M. until 4:00 P.M.

If this tradition is true, we can surmise that Paul spends the mornings plying his leatherworking trade in the workshops (see Acts 18:3). Then he engages in a daily period of intense teaching in this public hall at a time that is normally reserved for a meal and rest. During the evening he returns to work or spends time meeting with people house to house.

All the Jews and Greeks who lived in the province of Asia heard the word of the Lord (19:10). By teaching in this fashion in a public place, Paul is able to touch the lives of many people who are curious about his message. In fact, because so many people travel to Ephesus on business, the gospel message spreads all over the province. Presumably at this time, groups of people begin meeting in homes on the Lord’s Day to worship Christ, learn about him, and fellowship together. Most likely Epaphras is one of those who hears, becomes a Christian, and proclaims the gospel in his hometown of Colosse. Similarly, others from such Asia Minor cities as Pergamum, Sardis, and Philadelphia hear Paul’s preaching and return to their cities to plant churches. What an exciting time to see the spread of the gospel. Luke could have filled a whole volume with stories about Paul’s ministry in Ephesus.

God Does Extraordinary Miracles Through Paul (19:11–12)

Luke continues to tell us what a remarkable time of ministry this was. Paul heals the sick and casts out demons—apparently on a regular basis (the imperfect tense of the verb “did” underlines this). The power does not come from Paul, however; it comes from God. Luke emphasizes that God is performing these extraordinary works of spiritual power “through Paul.”

Handkerchiefs and aprons (19:12). Some of the sick people never come into direct contact with Paul. Their caregivers merely bring them handkerchiefs and aprons that Paul has touched, and the people are healed. The word for “handkerchief” (soudarion) probably refers to a face cloth for wiping perspiration, and the word translated “apron” (simikinthion) generally means a belt, but can refer to any article of clothing that has been in contact with the apostle’s skin.401 This practice looks “magical” in orientation, such that an object is charged with a power (like electricity) and released when it comes into contact with a sick person. Indeed, this view was prevalent in the common belief of the day and in the local occultism. Various kinds of objects were thought to be spiritually charged, and other objects could be empowered for use in a variety of purposes. What is important to see here is that (1) this method does not come from the initiative of Paul; it appears that the people assume things would work this way; and, (2) God chooses to manifest his healing power in spite of this deficient understanding of spiritual power. As we will see below, God dramatically teaches the Ephesian Christians about the futility of their magical practices and assumptions.

The evil spirits left them (19:12). As in the teaching of Jesus, we see here an assumption that the demonic realm is real and that there is a close association of demonic presence with certain illnesses. We do not know, however, whether Paul is here ministering to people who turn to Christ or to those who have yet to believe. Clearly the power of God is superior to the power of the enemy, who can be summoned to depart.

A Failed Exorcism and the Public Renunciation of Magic (19:13–20)

Ephesus was the hot place of ministry for a number of itinerant Jewish exorcists. This may correspond to the fact that this city had a reputation for being a center for magical and occult practices (see below). These men apparently developed special ability in effectively dealing with evil spirits. In this instance, however, their techniques are woefully inadequate.

Jewish Magic in Antiquity

Among many Gentiles, Jewish magic was famous in antiquity.A-113 Certain Jews had a reputation for having power to manipulate evil spirits. Jewish magic is well illustrated in many different sources.

Jewish amulets. There are numerous magical amulets that are of a distinctively Jewish character. Many invoke Jewish angels and have various kinds of Jewish symbolism engraved on them. Most of these are made to protect people against the attacks of demonic powers.

Incantations and exorcism techniques associated with Solomon. There are many accounts of Jewish belief that Solomon’s unsurpassed wisdom applied to dealing with evil spirits. Josephus notes of Solomon: “Now so great was the prudence and wisdom which God granted Solomon that he surpassed the ancients, and even the Egyptians…. And God granted him knowledge of the art used against demons for the benefit and healing of men. He also composed incantations by which illnesses are relieved, and left behind forms of exorcisms with which those possessed by demons drive them out, never to return.”A-114

Many of these incantations and exorcism formulas are compiled into a document that becomes known as The Testament of Solomon.A-115 The Testament purports to explain how Solomon manipulated evil spirits to force them to do the work of building the temple. Imbedded in this plot are many loosely related formulas, recipes, and incantations for dealing with evil spirits when they caused all kinds of physical infirmities and perpetrated other evils.

Jewish involvement in magical practices continued through the centuries and is well attested in the “Kabbalistic” and “Hekhaloth” texts.

Tried to invoke the name of the Lord Jesus (19:13). People who practiced magical incantations invoked any name thought to be laden with spiritual power. Because of the reputation surrounding Jesus as a mighty exorcist, it is of little surprise to find someone adding his name to their repertoire of names in the formula. We know of at least one magical incantation text that illustrates this tendency. This passage is from an Egyptian magical papyrus that dates to the late Roman period. Note the use of various kinds of rituals, the strings of magical names, and the way the name of Jesus is thrown into the mix:

A tested charm of Pibechis [a legendary magician from Egypt] for those possessed by daimons: Take oil of unripe olives with the herb mastigia and the fruit pulp of the lotus, and boil them with colorless marjoram while saying, “IOEL OS SARTHIOMI EMORI THEOCHIPSOITH SITHEMEOCH SOTHE IOE MIMIPSOTHIOOPH PHERSOTHI AEEIOYO IOE EO CHARI PHTHA [Ptah is the Egyptian creator god], come out from (the name of the victim). The phylactery: On a time lamella write “IAEO ABRAOTH IOCH PHTHA MESENPSIN IAO PHEOCH IAEO CHARSOK,” and hang it on the patient. It is terrifying to every daimon, a thing he fears. After placing the patient opposite to you, conjure. This is the conjuration: “I conjure you by the god of the Hebrews, Jesus, IABA IAE ABRAOTH AIA THOTH ELE ELO AEO EOY IIIBAECH ABARMAS IABARAOU ABELBEL LONA ABRA MAROIA BRAKION, who appears in fire, who is in the midst of land, snow, and fog, TANNETIS; let your angel, the implacable, descend and let him assign the daimon flying around this form, which god formed in his holy paradise, because I pray to the holy god, calling upon AMMON IPSENTANCHO.”402

Sceva, a Jewish chief priest (19:14). We know of this person only from Luke. Whether he is recognized by leaders in the local synagogue is unknown.

He gave them such a beating (19:16). The itinerants working with the demonized man in Ephesus face unbelievably powerful resistance from the victim. The demon taunts them by saying through the man, “Jesus I know, and I know about Paul, but who are you?” He then physically assaults the exorcists and they flee. The account clearly shows that it is not adequate merely to rely on formulas and names thought to be full of supernatural power. These exorcists have no relationship to Jesus. As Paul reiterates in his letters on many occasions, it is not out of his own personal power that he ministers, but out of the empowering presence of the Lord Jesus Christ working through him. For Paul, spiritual power is found in solidarity or union with Christ.

This became known to the Jews and Greeks living in Ephesus (19:17). Word of this dramatic situation spreads rapidly to people living in the city. Folks regard the name of Jesus with great respect and even fear. Surely people feel a sense of vulnerability if these Jewish exorcists were injured by this demonized man. Yet, what a stark contrast Paul provides in his regular ministry of exorcism. Certainly many people realize that nothing like this ever happens to him.

Many of those who believed (19:18). Even the Christians of Ephesus are moved to fear by this episode involving Sceva. Many of these believers come forward and openly confess their wicked deeds. This statement demonstrates that there are many who did not make a clean break with the past. They continued to be involved in occult arts in spite of their belief in Christ.

Sorcery (19:19). Many Christians in Paul’s day are still wearing amulets, reciting magical invocations, and possessing papyrus scrolls of magical formulas and recipes. In the ancient world, “magic” (mageia) or “sorcery” (perierga) was a way of controlling various sorts of spirits. By knowing the right names, performing the appropriate rituals, or saying the appropriate incantations, one could command spirits to manifest themselves, to provide protection from other malicious spirits, to provide success, to compel the attraction of the opposite sex, or to effect a curse.

A LEAF FROM A MAGICAL PAPYRUS

This is identified as PGM LXX and is housed at the University of Michigan.

Brought their scrolls together and burned them publicly (19:19). Having never renounced their involvement in the occult arts, God brings conviction on the hearts of many of these new Christians. They go to their homes and gather together all of their papyrus scrolls of magical formulas (and presumably all other paraphernalia associated with magical practices), and burn them in front of a large assembly of believers.

Magic and the Occult In Ephesus

Ephesus was renown as being something of a center for magical practices in the Mediterranean world.A-116 The practice of magic was everywhere—it was part of the fabric of common “folk belief”—but Ephesus acquired a significant reputation for it.

This reputation was perpetuated, in part, by the so-called “Ephesian Letters” (Ephesia Grammata). These were actually six names—askion, kataskion, lix, tetrax, damnameneus, and aisia—thought to be laden with protective power for warding off evil demons. One ancient writer says that the “magi” instructed people possessed by evil spirits to repeat to themselves the magic words in order to drive the demons out.A-117 There was a story that circulated about an Ephesian wrestler who traveled to Olympia to compete in the games. This wrestler wore the “Ephesian Letters” on an ankle bracelet while he competed and was winning every match. Finally an opponent from Miletus discovered the bracelet and protested, whereupon the item was removed by the officials. The Ephesian wrestler then fell to three successive defeats by his Milesian opponent.

No magical papyri have been discovered in Ephesus. But this has more to do with the fact that the climate of this area is not conducive to the preservation of papyri. Nevertheless, a variety of magical amulets, gems, and inscriptions have been discovered in the city.

Fifty thousand drachmas (19:19). Some of the people apparently sit down and calculate the value of the scrolls according to their current market rate. The amount comes to fifty thousand drachmas, roughly the equivalent of fifty thousand days’ wages. Another way of looking at this is that it would require over 150 people working a full year to equal the financial value of these scrolls. This strongly suggests that many Christians bring many scrolls out to the burning. Certainly they could have sold these documents and provided ample funds for the fledgling Christian community; however, it is worth no amount of money to these Christians to allow these scrolls to continue in circulation.

In this way the word of the Lord spread widely and grew in power (19:20). Luke ends this account on a triumphal note. These events in Ephesus demonstrate that the power of God is mightier than any other power. Writing to Christians in this area five to eight years later, Paul says of Christ that God exalted him to a position “far above all rule and authority, power and dominion, and every title that can be given” (Eph. 1:21). No spirit, demon, god, goddess, or any other supernatural agent that anyone cares to name can come close to rivaling the Lord Jesus Christ.

The Problem of Christian Magic and Syncretism

The Ephesian Christians provide us with a marvelous example of forsaking everything to gain Christ and hold firmly to him. We cannot underestimate, however, how difficult this sort of renunciation was for people who had grown up with household gods and magical formulas and spells. Surely the apostle Paul taught the importance of leaving behind these idolatrous objects and devoting oneself to Christ alone. Yet no amount of preaching appears to have convinced these Ephesians in the earliest stage of their walk with the Lord. God used a dramatic event to help them see the futility and danger of holding on to their occult practices.

Not all Christians in the early history of the church followed the example of the Ephesians. Many continued to worship their idols alongside Jesus and to call on other spiritual powers in magical invocations. This is probably what was happening at Colosse when Paul denounced their practice of invoking angels (Col. 2:18).

In recent years, more papyrus documents have been discovered that may aptly be called “Christian magic.” Most of these papyrus texts have been discovered in Egypt and are written either in Greek or Coptic (an Egyptian language). Many have now been translated into English in a volume titled, Ancient Christian Magic.A-118 The texts are highly syncretistic—that is, they blend Christianity with occultism and various other religious practices and beliefs. What is striking in these texts is how the name of Jesus is invoked in a formula alongside angels and pagan deities. For example, one text calls upon: “Hor, Hor, Phor, Eloei, Adonai, Iao, Sabaoth, Michael, Jesus Christ. Help us and this household. Amen.”

REFLECTIONS

Our families, friends, community, culture, and pre-Christian religious beliefs have an amazing staying power over our lives. An important part of the discipleship process is confronting and replacing the ungodly aspects of what we believe and how we live. Whether it is trafficking in magic or the idolatry of greed, it is essential that we repudiate the evil and replace it with a pure commitment to Christ and his ways.

Paul’s Plans (19:21–22)

To Jerusalem (19:21). Paul now makes plans to return to Jerusalem. Luke does not tell us why he intends to go there, but based on Paul’s letters we know that he initiates a collection from among the churches for the relief of impoverished Christians there.403

PAUL’S INTENDED JOURNEYS

Macedonia to Achaia to Jerusalem.

Through Macedonia and Achaia (19:21). These are the Roman provinces in Greece where Paul planted churches—in Philippi, Thessalonica, Berea, and Corinth. All of these churches are participating in the famine relief collection.

Rome (19:21). We know from the end of Acts that Paul finally arrives at Rome. Even at this early stage, Paul has a strong desire to go to the capital city to minister the gospel. He has no idea what lies before him.

Timothy and Erastus (19:22). Anticipating an imminent departure, Paul sends two members of his ministry team ahead of him to the churches at Philippi and Thessalonica. Although it is easy to think of Paul as working alone, we must remember that he has a strong team concept of ministry. This is the only mention of Timothy in connection with Paul’s ministry at Ephesus. From his correspondence to Corinth (he writes 1 Corinthians while he is in Ephesus), we learn that the apostle uses Timothy as an emissary in continuing ministry to the Corinthians while he is in Ephesus. Timothy travels there at least once to help the church deal with certain issues (see 1 Cor. 4:17; 16:10–11). Paul’s other companion, Erastus, is probably a different person from the Erastus mentioned in Romans 16:23 as the city treasurer of Corinth.

Opposition From the Cult of the Ephesian Artemis (19:23–41)

Shortly after Paul decides to leave Ephesus, he faces the most heated opposition to his ministry in the city yet.404 A huge mob forms at the instigation of some local businessmen and they begin shouting their adherence to the local patron goddess of the city, Artemis of Ephesus. The success of Paul’s ministry and the growth of the church is now seen as a significant threat to this famous cult.

A silversmith named Demetrius (19:24). In the late 1800s an inscription found in Ephesus and dated to the mid-first century was published by a British scholar. The inscription honored a group of men who had served as “temple wardens” (neopoios). One of those honored was a man from Ephesus named “Demetrius, son of Menophilos, and grandson of Tryphon.” While some scholars have argued for a positive identification between this Demetrius and the one mentioned in Acts, it is impossible to be certain. The text here could be referring to another person of the same name, since Demetrius was a popular name. Nevertheless, the possibility remains that this is indeed the same person.

The Cult of the Ephesian Artemis

Artemis of Ephesus, known to the Romans as Diana of Ephesus, was the principal deity of the huge metropolis of Ephesus and popular throughout the Mediterranean world. In fact, the Greek writer Pausanias notes that she was worshiped more widely than any other deity he knew.A-119 She was worshiped as the great “mother goddess” and was thereby closely related to the main mother goddess of Asia Minor, Cybele (also called “the great mother” [magna matēr or ma]).

As a mother goddess Artemis possessed fertility and reproductive power that caused the earth to blossom with life of all kinds. She was the goddess of childbirth and a nourishing mother to all. Animals and wildlife were also a part of her domain and under her control.

Her grand temple in Ephesus was lauded by ancient writers as one of the Seven Wonders of the World. The structure of the cult was integrally interwoven into the fabric of daily life and culture. The temple actually functioned as the banking and financial center for the province. Large amounts of money were deposited and borrowed from the Artemision. The cult also owned substantial amounts of property in the area. One of the twelve calendar months was named after her—the month of Artemision—and during this month an annual festival was held in her honor.

The worshipers of Artemis regarded her as supreme among all the gods and goddesses. They honored her as “first among thrones,” “savior,” “Lord,” “Queen of the World,” and “the heavenly goddess.”

Her cultic image is richly ornamented in the oriental style.A-120 The first thing one notices is the rows of bulbous objects on her chest. Although some have interpreted these as numerous female breasts, the shape does not suggest this; others have suggested ostrich eggs, steer testicles, grapes, nuts, and acorns. Whatever they are supposed to be, they probably represent in some way her role as a goddess of fertility. The ferocious lions on her arms depict her mighty power.

The skirt of Artemis is adorned with a series of frightful-looking creatures that appear to be in a posture of surrender to the goddess. These probably represent more than her dominion over wildlife in nature. These animals may be understood as representing the harmful spirits of nature over which Artemis wielded authority.

Although the Ephesian Artemis was not widely known as a goddess of magic, she does appear to have a close association with the magical practices of the time. As a supremely powerful deity, she could exercise her power for the benefit of her adherents who faced attacks from opposing powers and spirits. In the magical papyri, she is virtually identified with Hekate (the goddess of witchcraft) and Selene (the moon goddess) and ascribed with power over the spirits of the underworld. Many magical amulets have been discovered bearing the image of the Ephesian Artemis.

Her power extended also to the stars, which were widely believed to be animated by spirit powers and tied to a person’s fate. In fact, the symbols of the Zodiac were prominently depicted on the cultic image of Artemis as a necklace.

Those who worshiped Artemis believed they were devoted to an awesome, unrivaled deity, who could not only help them in the daily affairs of life but could also provide them with protection from evil powers and break the bonds of fate.

Silver shrines (19:24). These were not simply statuettes of the goddess, but depictions of her sitting on her throne in the center of the temple. Archaeologists have not yet discovered any of these silver shrines. Presumably, most of them were melted down and the silver reused as they were discovered over the centuries. These shrines were probably sold to people to use primarily as dedicatory offerings. They would have been brought to the temple and offered to the goddess.

THE EPHESIAN ARTEMIS

A beautiful marble statue of the goddess found under the town council building at Ephesus.

The image depicts lions on her arms and the Zodiac on her chest.

Ghoulish creatures are represented on her cultic vestment.

Workmen in related trades (19:25). Inscriptions found at Ephesus have brought to light the existence of numerous trade guilds in the city. Presumably there are also craftsmen who make less expensive shrines of Artemis out of terra cotta and marble.

Archaeological Discovery: An Inscription Attesting the Guild of Silversmiths

A Greek inscription discovered at Ephesus dating to the time of the emperor Claudius in the mid-first century gives solid evidence for the existence of silver shrine makers and a whole guild of silversmiths (argyrokopoi).

This tomb and the area around it and the subterranean vault belong to M. Antonius Hermeia, silversmith, shrine-maker (neopoios), and Claudia daughter of Erotion, his wife. No one is to be put in this tomb except the aforementioned. If anyone does dare to put in a corpse or excise this text, he shall pay to the silversmiths at Ephesus 1000 denarii. Responsibility for this tomb rests with the association of silversmiths, and Erotion dedicated 50,000 denarii. The legacy was provided in the 6th month, on the appointed day.A-121

In addition to this text, at least seven other inscriptions have now been discovered making some reference to silversmiths. One of these texts (inscribed on a column) suggests that the shops of the silversmiths were located on the Arcadiane Street—the street that ran from the theater to the harbor.A-122 Another reads, “may the guild of the silversmiths flourish!”A-123

A good income from this business (19:25). It is interesting to note that the catalyst for the great disturbance can be traced back to an economic incentive. These businessmen are losing money and feel they can turn things around by changing public opinion.

“GUILD OF THE SILVERSMITHS” INSCRIPTION

A reference to the guild is made on seventh and eighth lines.

Paul has convinced and led astray large numbers of people (19:26). This is an insight into the tremendous success of the gospel in penetrating this strategic city. The loss of business to these shrine-makers is also an indication that many of the new Christians are people who turn to God directly from idols.

Worshiped throughout the province of Asia and the world (19:27). This is no exaggeration on the part of Demetrius. The Ephesian Artemis was worshiped throughout the Mediterranean world.

Great is Artemis of the Ephesians (19:28). Demetrius’ speech to the trade workers of the city has its intended effect. The people are furious and begin chanting their support for the goddess. What starts as a meeting of trade workers quickly attracts numerous others from the city, who join in the chorus of protest.

ARTEMISIUM

The scant ruins of the Artemis temple at Ephesus.

The theater (19:29). The crowd assembles at the theater, though we do not know if this is where the meeting originates. The central location of the theater and the numerous people shouting in concert would certainly attract others. The theater, which overlooked the harbor, could hold up to twenty-four thousand people. There is no way of determining the approximate number of people who are involved in this uproar, but it is not inconceivable that it is numbered in the thousands. This is underlined by Luke’s comment that, “soon the whole city was in an uproar.”

THEATER AT EPHESUS

The officials of the province (19:31). When Paul wants to speak to the assembled mob in the theater, some fellow believers and friends of his who are civic officials prevent him. The expression “officials of the province” (NIV) is an interpretive translation of the Greek word Asiarchēs (a combination of the Greek words for “Asia” and “ruler”). Over a hundred references to Asiarchs have now been counted in the many inscriptions found on the west coast of Asia Minor.405 These people were wealthy, aristocratic Roman citizens who held this high provincial Roman office for an indeterminate period of time. Some of the Ephesian Asiarchs were important benefactors of the city, providing money for public works, setting up honorary statutes of civic and Roman officials, and subsidizing embassies to Rome on the city’s behalf. Although we do not know the exact duties of their official service, they were people of great influence who had often served in a variety of important public offices. Because there was no separation of religion and state, they probably bore some responsibilities regarding the cult of the Ephesian Artemis.

ASIARCH INSCRIPTION

This inscription makes reference to an Asiarch and speaks of a man named Salutaris as a “lover of Artemis.”

The fact that some of the Asiarchs are friends of Paul suggest that they may be Christians. It is possible that the house churches of Ephesus met in the larger homes of these people. It is also possible that Paul becomes acquainted with some of them as his customers in his tent-making business.

The Jews pushed Alexander to the front (19:33). In the beginning, many Gentiles view Christianity as a form of Judaism. In fact, most Christians viewed themselves as a form of Judaism. But the non-Christian Jews of the city want to dissociate themselves from this Christian movement. The Jewish effort to have the assembly hear from one of their representatives is unsuccessful, however. This fiasco results in a furthered frenzied response by the crowd, who continue shouting “Great is Artemis of the Ephesians” for two hours.

The city clerk (19:35). The “city clerk” (grammateus) is the elected head of the city council. He functions much like a mayor to the city. Recognizing the danger the citizens are putting the city in with respect to the Roman authorities, the city clerk appeals to the noisy crowd for calm and advises a more cautious approach to the burgeoning Christian movement. By doing so, he exemplifies the duty of an excellent civic official. The Roman historian Dio Chrysostom, addressing leaders in Tarsus, describes the ideal ruler of a city:

But I say that the counsellor who is a good counsellor and fit to be leader of a city should be prepared to withstand absolutely all those things which are considered difficult or vexatious, and especially the vilifications and anger of the mob. Like the promontories that form our harbours, which receive the full violence of the sea but keep the inner waters calm and peaceful, so he too should stand out against the violence of the people, whether they are inclined to burst into a rage or abuse him or take any measure whatever, and he should be wholly unaffected by such outbursts.406

The people listen to him, and the tension of the volatile setting is defused. When he finishes speaking, he simply dismisses the assembly.