While Apollos was at Corinth, Paul...came to Ephesus. Acts 19:1-23 Paul at Ephesus J. Bennett, D. D. He brought the light of the gospel to bear on every degree of darkness. On — 1. The twilight of John the Baptist's dispensation. 2. The "blindness in part which happened unto Israel." 3. The gloomy midnight of superstition and idolatry. ( J. Bennett, D. D. )

Benson Commentary Acts 19:1 And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples, Acts 19:1 . While Apollos was at Corinth — Preaching with considerable success, Acts 18:27-28 ; Paul, having passed through the upper coasts — Of the Lesser Asia, namely, Galatia and Phrygia; came to Ephesus — According to his promise, Acts 18:19 ; Acts 18:21 , with a purpose of making some stay there. Ephesus, at this time, was the metropolis of the province of Asia, and an exceedingly populous city. For, not to speak of its native inhabitants, who were very numerous, a great concourse of strangers always resorted to it, some to worship the goddess Diana, whose rites were celebrated with great magnificence, in a temple erected to her there at the expense of all Asia; others to learn the arts of sorcery and magic, which were taught and practised at Ephesus with such reputation, that the magical words, or sentences, used in the practice of these arts, had their names from Ephesus; being called ?????? ???????? , Ephesian letters: others came to prosecute law-suits, or to solicit offices from the Roman governor of the province, who had his residence there; others took Ephesus in their way to and from Europe; and others, after the manner of the easterns, abode there occasionally for the sake of commerce. Ephesus, therefore, being a place of such general resort, and the very throne of idolatry, superstition, and magic, the apostle, when he formerly left that city, resolved, as we have seen, to return and attack these impieties in their strongest hold. Wherefore, having discharged his vow in Jerusalem, he made no stay there, nor even at Antioch, but travelled through Syria and Cilicia, and the countries above mentioned, as expeditiously as was consistent with his purpose in visiting them, and then came to Ephesus, where he abode three years, and gathered a very numerous church; the members of which were peculiarly dear to him, as is manifest from his epistle to them, and the discourse addressed to their elders, Acts 20:17 , &c. Acts 19:2 He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. Acts 19:2-7 . Having found certain disciples — Who had been formerly baptized by John the Baptist, and since imperfectly instructed in Christianity, he said, Have ye received the Holy Ghost? — The extraordinary gifts, as well as the sanctifying graces of the Holy Spirit; since ye believed — These disciples were converts to the Christian faith, that is, they believed that Jesus was the Christ; but Paul inquires whether they had received the Holy Ghost, whose operations on the minds of men for their illumination, conviction, conversion, sanctification, and comfort, were revealed some time after the doctrine of Jesus being the Christ was made known. He asks whether they had been acquainted with this revelation; and had been made partakers of this blessing. This was not all. Extraordinary gifts of the Spirit had been conferred upon the apostles, and other disciples, presently after Christ’s ascension, and these had been frequently communicated since upon certain occasions; and he inquires whether they had received these; whether they had had that seal of the truth of Christ’s doctrine in themselves. Observe, reader, although we have now no reason to expect any such extraordinary gifts as were given then, the canon of the New Testament having been long since completed and ratified, and it being our duty to depend upon that as the most sure word of prophecy; yet there are graces of the Spirit, given to all true believers, which are to them seals of the truth of their faith, and earnests of their future inheritance in their hearts, ( 2 Corinthians 1:22 ; 2 Corinthians 5:5 ; Ephesians 1:13 ,) and it concerns us all, who profess the Christian faith, seriously to inquire whether we have received these. The Holy Ghost is promised to all believers, who sincerely, earnestly, and importunately ask his influences, Luke 11:13 . But many are deceived in this matter, and think they have received the Holy Ghost, when really they have not. As there are pretenders to the gifts of the Spirit, so there are to his graces and comforts. We should therefore strictly examine ourselves on this subject; and inquire whether we have received the Holy Ghost since we believed? The tree is known by its fruits. Do we bring forth the fruits of the Spirit, love, joy, peace, &c., all goodness, righteousness, and truth. Are we led by the Spirit? Do we live and walk in the Spirit? Do we experience his renovating power, and are we under his government? See Galatians 5:22 ; Galatians 5:25 ; Ephesians 5:9 ; Romans 8:14 ; Titus 3:5 . We have not so much as heard whether there be any Holy Ghost — They had heard and knew that the Holy Ghost was promised in the Old Testament, to be given in the days of the Messiah, and they did not doubt that that promise would be fulfilled in its season; but they had been so much out of the way of receiving information in this matter, that they had not yet heard that the Holy Ghost had actually been communicated to any, especially in his extraordinary gifts. It is probable that they were Hellenist Jews, natives of a remote country, who, having been in Judea (perhaps attending some of the feasts at Jerusalem) upward of twenty years since, had heard John preach, and had received his doctrine concerning the Messiah; but, having returned to their own country, had not been made acquainted with the effusion of the Holy Spirit on the day of pentecost, and with the progress of Christianity since that period. And he said, Unto what were ye baptized? — Into what dispensation? to the sealing of what doctrine? It seems, those who were baptized by the apostles, commonly received the extraordinary gifts of the Holy Spirit. They said to him, Unto John’s baptism — We were baptized by John, and believe what he taught. Then said Paul, John verily baptized with the baptism of repentance — John called sinners to repentance, to prepare the way of the Lord, and admitted the penitent to the baptism of water, saying, that they should believe on him that should come after — That is, the whole baptism and preaching of John pointed at Christ. After this John is mentioned no more in the New Testament. When they heard this — Their hearts were so impressed with it, that they readily complied with the direction and advice of the apostle, and were baptized in the name of the Lord Jesus — So that they were baptized twice, but not in the same manner, or with the same baptism; John did not baptize in the manner Christ afterward commanded, that is, in the name of the Father, of the Son, and of the Holy Ghost. And — After their baptism; Paul laying his hands on them, the Holy Ghost came upon them; and, as a proof of it, they spake with tongues and prophesied. These brethren being the first in Ephesus who received the Holy Ghost in his extraordinary gifts, it is probable the apostle afterward ordained, at least, some of them, elders of that church. If so, they may have been among those elders of Ephesus who came to Miletus, and received from Paul the pathetic exhortation recorded Acts 20:18-35 . Acts 19:3 And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism. Acts 19:4 Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. Acts 19:5 When they heard this , they were baptized in the name of the Lord Jesus. Acts 19:6 And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied. Acts 19:7 And all the men were about twelve. Acts 19:8 And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God. Acts 19:8-10 . And he went into the synagogue — As he used to do in other places; and spake boldly — Greek, ????????????? , he spake with freedom and confidence; for the space of three months, disputing — Greek, ???????????? , reasoning, or discoursing; and persuading, &c. — That is, reasoning in proof of the things which concerned the gospel dispensation, and persuading the Jews to believe these things. But when divers were hardened, and believed not — But still continued in their infidelity and rebellion, perceiving, probably, the drift of his discourses to be, that men were justified by faith in Christ and his gospel, without obeying the law of Moses; and spake evil of that way — The Christian way of worshipping God; before the multitude — The people in the synagogue; representing it as utterly subversive of the revelation made by Moses and the prophets; he departed from them — Leaving them and their synagogue to themselves; and separated the disciples — From the Jews, whom he found to be incorrigible; and discoursing in the school of one Tyrannus — Who was either himself converted, or let his school to the apostle for hire to preach in. In this school, which we do not find was any otherwise consecrated than by preaching the gospel there, Paul discoursed daily, and not on the sabbaths only. And this continued — This was done by Paul, and was his daily practice, for the space of two years, so that all they which dwelt in the proconsular Asia — That is, all the inhabitants of the country who desired it; heard the word of the Lord — Though for some peculiar reason he had been forbidden to preach it there in his former journey, chap. Acts 16:6 ; both Jews and Greeks — It seem, the fame of the apostle’s doctrine and miracles brought multitudes to Ephesus from distant parts; and these, by what they heard and saw, being converted, preached the gospel when they returned to their own cities, and founded those churches which the apostle tells the Colossians, ( Colossians 2:1 ,) had not seen his face in the flesh. Acts 19:9 But when divers were hardened, and believed not, but spake evil of that way before the multitude, he departed from them, and separated the disciples, disputing daily in the school of one Tyrannus. Acts 19:10 And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks. Acts 19:11 And God wrought special miracles by the hands of Paul: Acts 19:11-12 . And God — To add the greater efficacy and success to this important doctrine; wrought special miracles by the hands of Paul — Who, as he abode longer at Ephesus than at any other city we read of, so he wrought more and greater miracles than in any other. So that from his body were brought unto the sick handkerchiefs, or aprons — Greek, ???????? ? ?????????? , sudaria vel semicinctia. These two words, originally Latin, have been differently rendered, but the etymology of the first plainly determines it to signify pieces of linen with which they wiped the sweat from their faces, and the latter word signifies things round their waists, doubtless girdles or sashes. Aprons made no part of the ordinary dress of the Greeks; yet they might possibly be occasionally used, both by men and women, to preserve their clothes clean, while they were engaged in some particular kind of work. Dr. Macknight thinks, that these handkerchiefs and aprons belonged to the sick, from whom they were brought to touch Paul’s body, and then taken back to them, when they had the effect here mentioned. And the diseases departed from them, and the evil spirits — Which occasioned many of these diseases, though they might appear purely natural; went out of them — In this respect Paul was equal to Peter, whose shadow, as he passed by, overshadowing the sick, who were laid on couches in the streets of Jerusalem, cured them of their distempers, Acts 5:15 . Hence we may infer, that it was in a great measure owing to the multitude and greatness of Paul’s miracles, that so many of the inhabitants of Ephesus, and of the province of Asia, embraced the gospel. Acts 19:12 So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them. Acts 19:13 Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits the name of the Lord Jesus, saying, We adjure you by Jesus whom Paul preacheth. Acts 19:13-16 . Then certain of the vagabond Jews, exorcists — Dr. Whitby, and several other critics, have produced many passages from Irenæus, Origen, Epiphanius, and Josephus, to prove that several of the Jews, about this time, pretended to a power of casting out devils, particularly by some arts or charms derived from Solomon. These men are called vagabond Jews, and exorcists, because they strolled through the countries of the Lesser Asia, practising that magic which was in such vogue among the heathen. But when they came to Ephesus, hearing of the wonderful things which Paul performed in the name of Jesus, and, perhaps, seeing some of them, they took upon them to call over them which had evil spirits, the name of the Lord Jesus — Vain undertaking! Satan laughs at all those who attempt to expel him, either out of the bodies or souls of men, except by divine faith. Saying, We adjure you by Jesus whom Paul preacheth — They do not say whom we believe in, or depend upon, or have authority from; but whom Paul preacheth — As if they had said, We will try what that name will do. The exorcists in the Roman Church, who pretend to cast the devil out of melancholy people, by spells and charms which they understand not, and for which they have not any divine warrant, and, therefore, cannot use them in faith, are the followers of these vagabond Jews. There were seven sons of one Sceva — A Jewish chief priest, who did this, desirous of the honour or profit which they thought would redound from such cures, and imagining there was some secret charm in the name of Jesus, to which these infernal agents would submit. But the evil spirit — Contemning their adjuration; answered, Jesus I know, and Paul I know — I know the authority and power of Jesus and Paul, and am ready to obey them; but who are ye? — What power have you to command us in his name? Or, who gave you any such power? And the man, in whom the evil spirit was, leaped, or sprung, on them, and overcame them — To such a degree, as to tear off their clothes from their backs, and beat them with great violence; so that they fled out of the house — In which they had attempted the cure; naked and wounded — And became public spectacles of scorn and derision, in a city where these things were peculiarly regarded. This is written for a warning to all those who name the name of Christ, but do not depart from iniquity. The same enemy, that overcomes them with his temptations, will overcome them with his terrors, and their adjuring him in Christ’s name to let them alone, will be no security to them. If we resist the devil by a true and lively faith in Christ, he will flee from us; but if we think to resist him by the bare using of Christ’s name, or any part of his word, as a spell or charm, or by merely professing his religion, he will prevail against us. Acts 19:14 And there were seven sons of one Sceva, a Jew, and chief of the priests, which did so. Acts 19:15 And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye? Acts 19:16 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. Acts 19:17 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. Acts 19:17-20 . And this — Acknowledgment of the divine authority of Jesus and Paul, made in the absence of both; or this fact, concerning the possessed man, thus prevailing against the sons of Sceva; was known to all the Jews and Greeks dwelling in Ephesus — And became, doubtless, the common subject of conversation; and fear fell on them all — For in this instance they saw a striking proof of the malice of the devil, whom they served, and of the power of Christ, whom they opposed; and both were awful considerations. They saw that the name of Christ was not to be trifled with, or taken into their mouths rashly, nor his religion confounded with the pagan superstitions. Hence his name, by which his faithful servants cast out devils and cured diseases, without any resistance, was the more magnified — For now it appeared to be a name above every name. And many — Who had formerly been professors of unwarrantable arts, but who now believed — Being strongly impressed by what had happened, and struck with the power of the evil spirit over the sons of Sceva; came — To Paul, of their own accord; and confessed — That they had attempted to cure diseased persons by charms and other magical practices; and showed their deeds — The devices by which they had deceived the multitude; or made a public declaration of their unlawful practices. Many of them also, who used these curious arts — Magical arts, to which that soft appellation was given by those that practised them, now firmly believing the gospel; brought their books — In which the different forms of incantation for different diseases were prescribed, the method of making these incantations was showed, the herbs and other medicines to be used with these incantations were pointed out, and the seasons for using them were fixed. And burned them before all men — Who were present; and — A great many of them being judged of high value in that place; they counted the price of them, and found it fifty thousand pieces of silver — If these be taken for Jewish shekels, and valued at three shillings each, (which are the principles of Dr. Benson’s computation,) the sum will amount to seven thousand five hundred pounds sterling; or, setting it at two shillings and sixpence, to six thousand two hundred and fifty pounds. Nevertheless, the owners of them made a willing sacrifice of them to truth and piety; because the arts themselves being unlawful, it was not fit that the books which taught them should be in the possession of any person whatever. So mightily grew the word of God and prevailed — So remarkable was the triumph of the gospel over all considerations of honour or interest that could be opposed to it on this, or on any other occasion. Acts 19:18 And many that believed came, and confessed, and shewed their deeds. Acts 19:19 Many of them also which used 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. Acts 19:20 So mightily grew the word of God and prevailed. Acts 19:21 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. Acts 19:21-22 . After these things, &c. — After the extraordinary cures performed, and conversions made, at Ephesus, which have been mentioned above, Paul, being much concerned about the spiritual welfare of his former converts, and very solicitous to promote the progress of the gospel; purposed in spirit ??????? , having passed through Macedonia and Achaia — Where he had planted so many flourishing churches some time ago; to go to Jerusalem, saying, After I have been there, I must also see Rome — That I may bear my testimony to the gospel in that metropolis of the world. “Paul sought not to rest, but pressed on, as if he had yet done nothing. He is already possessed of Ephesus and Asia. He purposes for Macedonia and Achaia. He has his eye upon Jerusalem; then upon Rome; afterward on Spain, Romans 15:26 . No Cesar, no Alexander the Great, no other hero, comes up to the magnanimity of this little Benjamite. Faith, and love to God and man, have enlarged his heart even as the sand of the sea.” — Bengelius. Providence, accordingly, brought Paul to Rome, though in a manner different from that in which he had expected to visit it. So he sent Timotheus and Erastus into Macedonia — To give the churches notice of his intending to visit them, and to get their collection ready for the poor Christians in Judea. And soon after, he wrote his first epistle to the Corinthians, designing to follow it himself, as appears, 1 Corinthians 4:17-19 . For the present, however, he himself stayed in Asia — In the country about Ephesus, founding churches and instructing the new converts. Acts 19:22 So he sent into Macedonia two of them that ministered unto him, Timotheus and Erastus; but he himself stayed in Asia for a season. Acts 19:23 And the same time there arose no small stir about that way. Acts 19:23-27 . The same time there arose no small stir — ??????? ??? ?????? , no small tumult, about that way — The way of worshipping God, and securing a happy immortality, which Paul taught. For Demetrius, a silversmith — A man of considerable influence; who made silver shrines for Diana — Greek, ????? ???????? ????????? , literally, silver temples of Diana; that is, silver models, or representations in miniature, of the temple of Diana, and of the image which, as they said, fell down from Jupiter. The tabernacles of Moloch, mentioned Acts 7:43 , which the Israelites carried about in the wilderness, seem to have been things of the same kind with Diana’s shrines. See Hammond and Whitby. These little temples, or shrines, were in great request, not only in Ephesus, but in other parts of Asia, as being curious and beautiful ornaments, and used for idolatrous purposes. And in this business, it appears, Demetrius employed a great number of workmen, much to their advantage as well as his own. But, perceiving there would be an end of the trade if Paul’s doctrine were suffered to spread, he called together — Those whom he employed; with the workmen of like occupation — Employed by others; and said, Sirs, ye know that by this craft — This manufacture of silver shrines; we have our wealth — Not only our subsistence, but riches, and, therefore, on no account must we suffer this craft to grow into contempt. It is natural for men to be jealous for that, whether right or wrong, by which they get their wealth: and many have, for this reason alone, set themselves against the gospel of Christ, because it calls men off from those employments which are unlawful, how much wealth soever is gotten by them. Moreover, ye see and hear — That is, ye see what is done in Ephesus, and ye have information of the state of things in other places; that this Paul hath persuaded much people — Greek, ?? ????? ?????? , ???? ?????? ????? ??? ????? , not only of Ephesus, but of all Asia; and turned them away — From the established religion; saying, that they be no gods which are made with hands — And could any truth be more plain and self- evident than this affirmed by Paul? or any reasoning more cogent and convincing than that of the prophet, The workmen made it, therefore it is not god? The first and most genuine notion that we have of God is, that he has his being of himself, and depends upon none; but that all things have their being from him, and their dependance on him: from which it must follow, that those are no gods which are the creatures of men’s fancy, and the work of men’s hands; and yet, what is here said manifestly shows that the contrary opinion did in those ages generally prevail, namely, that there was a real divinity in the images of their supposed deities; though some of the latter heathen have spoken of them just as the Papists do now. So that not only our craft is in danger to be set at naught — To come into disgrace and be ruined, which must be the necessary consequence of Paul’s success; but also that the temple of the great goddess Diana should be despised — No wonder a discourse should make a deep impression, which was edged both by interest and superstition; and her magnificence, or majesty, destroyed — Miserable majesty, which was capable of being thus destroyed! Whom all Asia and the world — That is, the Roman empire; worshippeth — Although under a great variety of titles and characters, as the goddess of hunting, of travelling, child-birth, enchantments, &c. as Luna, Hecate, Lucina, Proserpine, and so on. Under one or other of which views, she had, undoubtedly, a vast number of votaries. Her temple, raised at the expense of all Asia, was two hundred and twenty years in building, and was four hundred and twenty-five feet long, two hundred and twenty broad, and supported by one hundred and twenty-seven marble pillars, erected by so many kings. It was also adorned with many most beautiful statues, and was considered as one of the seven wonders of the world. It was burned down on the day on which Socrates was poisoned; then again on the night when Alexander the Great was born, by Erostratus, purely that he might be remembered in after ages; and destroyed the last time in the reign of Constantine, pursuant to the edict of that emperor, commanding all the heathen temples to be demolished. Acts 19:24 For a certain man named Demetrius, a silversmith, which made silver shrines for Diana, brought no small gain unto the craftsmen; Acts 19:25 Whom he called together with the workmen of like occupation, and said, Sirs, ye know that by this craft we have our wealth. Acts 19:26 Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands: Acts 19:27 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 worshippeth. Acts 19:28 And when they heard these sayings , they were full of wrath, and cried out, saying, Great is Diana of the Ephesians. Acts 19:28-29 . And when they heard, &c., they were full of wrath — The inflammatory speech of Demetrius, addressed to the superstition and avarice of the multitude, immediately produced the desired effect; the craftsmen, and all who were employed about the temple, were exasperated to the highest degree: and, enraged to think that both their trade and their religion were in danger, they ran about the city; and cried out, with great violence, Great is Diana of the Ephesians — Elsner has shown how frequently this epithet of great was given by the heathen to Jupiter, Diana, and others of their superior deities. And the whole city was filled with confusion — The common and natural effect of an intemperate zeal for a false religion; they rushed with one accord — Demetrius and his company, with the multitude that was gathered about them; into the theatre — Where criminals were wont to be thrown to the wild beasts; dragging with them Gaius and Aristarchus — When they could not find Paul. Probably, they hoped to oblige them to fight with the wild beasts, as some think Paul had done before. Acts 19:29 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 theatre. Acts 19:30 And when Paul would have entered in unto the people, the disciples suffered him not. Acts 19:30-32 . When Paul would have entered in to the people — Being above all fear, to plead the cause of his companions, and prove they were not gods which were made with hands; the disciples suffered him not — Because, if he had gone in, there would have been no possibility of restraining the multitude. And certain of the chief of Asia — Greek, ??? ???????? , of the Asiarchs, or principal officers of Asia, probably priests of Diana, who presided over the public games, which, it is thought, they were then celebrating in her honour; who were his friends — Not converts to Christianity, or his disciples, which they could not have been, and yet have remained Diana’s priests; but friendly to him, as an ingenuous, benevolent man. For, although they derived both dignity and profit from the established idolatry, yet their love of order, and attachment to good morals, led them to befriend Paul on this occasion; sent, desiring that he would not adventure himself into the theatre — Since the rage of the people was such, that it would have been with the utmost hazard of his life. Some therefore — As they stood together in the theatre; cried one thing, and some another — According as their passions influenced them, or as the zeal of others prompted them. For the greater part knew not wherefore they were come together — Which is commonly the case in such an assembly. Acts 19:31 And certain of the chief of Asia, which were his friends, sent unto him, desiring him that he would not adventure himself into the theatre. Acts 19:32 Some therefore cried one thing, and some another: for the assembly was confused; and the more part knew not wherefore they were come together. Acts 19:33 And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made his defence unto the people. Acts 19:33-34 . And they — Namely, the artificers and workmen; drew — Greek, ??????????? , thrust forward; Alexander — Probably some well- known Christian whom they saw in the crowd; the Jews — Whom he had offended by embracing the gospel; pushing him forward — To expose him to the enraged multitude, as one who was active in destroying the established religion. And Alexander, beckoning with his hand — In token of desiring silence; would have made a defence — For himself and his brethren. But, when they knew he was a Jew — And consequently an enemy to their religion and the worship of images, they would not suffer him to speak; but all with one voice (the whole multitude uniting as one man) vociferated, Great is Diana of the Ephesians — This was all the cry for two hours together; and it was thought a sufficient confutation of Paul’s doctrine, that they are no gods which are made with hands! and thus the most sacred truths are often run down with nothing else but noise and clamour and popular fury! It was said of old, ( Jeremiah 50:38 ,) concerning idolaters, that they were mad upon their idols; and here is an instance of it: Diana made the Ephesians great, for the town was enriched by the vast concourse of people from all parts to her temple there, and therefore they are concerned, by all means possible, to keep up her sinking reputation, and hope to do it effectually with, Great is Diana of the Ephesians! Acts 19:34 But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians. Acts 19:35 And when the townclerk had appeased the people, he said, Ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a worshipper of the great goddess Diana, and of the image which fell down from Jupiter? Acts 19:35-41 . And when the town-clerk — Greek, ? ?????????? , the scribe; probably the proconsul’s secretary, to whom the direction of the affairs of the city was committed; had appeased the people — So far as to produce a degree of silence, the rioters, by their violent outcries so long continued, having spent their rage; he said, What man is there in the world, that has any intelligence of things at all, that knoweth not that the city of the Ephesians is a worshipper — Greek, ???????? , the temple-keeper, of the great goddess Diana — The expression is compounded of words which, taken together, signify to sweep or clean a temple, being used of a priest or priestess, or other person, whose business it was to look after the temple of any god or goddess, and see that it was not only kept in good repair, but also neat and clean, and beautified in a proper manner. This title was given also to those cities which had the care of the games celebrated in honour of any god or goddess. And of the image which fell down from Jupiter — They believed that very image of Diana, which stood in their temple, fell down from Jupiter in heaven. Perhaps this town-clerk, or secretary, designed to intimate that this image, as falling down from Jupiter, was not made with hands, and so was not of that sort of idols which Paul had said were no gods. Seeing then these things cannot be denied — But are plainly incontestable; ye ought to be quiet — Gentle in your proceedings; and to do nothing rashly — By which you may run yourselves into vast inconveniences and dangers before yo

Expositor's Bible Commentary Acts 19:1 And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples, 9-21 Chapter 14 THE EPHESIAN CHURCH AND ITS FOUNDATION. Acts 18:19-21 ; Acts 18:24-26 ; Acts 19:1 EPHESUS has been from very ancient times a distinguished city. It was famous in the religious history of Asia Minor in times long prior to the Christian Era. It was celebrated at the time of the Roman Empire as the chief seat of the worship of Diana and of the magical practices associated with that worship; and Ephesus became more celebrated still in Christian times as the city where one of the great Œcumenical Councils was held which served to determine the expression of the Church’s faith in her Divine Lord and Master. It must then be of great interest to the Christian student to note the first beginnings of such a vast transformation as that whereby a chief seat of pagan idolatry was turned into a special stronghold of Christian orthodoxy. Let us then devote this chapter to tracing the upgrowth of the Ephesian Church, and to noting the lessons the modern Church may derive therefrom. St. Paul terminated his work in Corinth some time about the middle or towards the close of the year 53 A.D. In the early summer of that year Gallio came as proconsul to Achaia, and the Jewish riot was raised. After a due interval, to show that he was not driven out by Jewish machinations, St. Paul determined to return once more to Jerusalem and Antioch, which he had left some four years at least before. He went down therefore to Cenchreae, the port of departure for passengers going from Corinth to Ephesus, Asia Minor, and Syria. A Christian Church had been established there by the exertions of St. Paul or some of his Corinthian disciples. As soon as an early Christian was turned from sin to righteousness, from the adoration of idols to the worship of the true God, he began to try and do something for Him whose love and grace he had experienced. It was no wonder that the Church then spread rapidly when all its individual members were instinct with life, and every one considered himself personally responsible to labour diligently for God. The Church of Cenchreae was elaborately organised. It had not only its deacons, it had also its deaconesses, one of whom, Phoebe, was specially kind and useful to St. Paul upon his visits to that busy seaport, and is by him commended to the help and care of the Roman Church. { Romans 16:1-2 } From Cenchreae St. Paul, Aquila, and Priscilla sailed for Ephesus, where, as we have already hinted, it is most likely the latter pair had some special business avocations which led them to stay at that city. They may have been large manufacturers of tents, and have had a branch establishment at Ephesus, which was then a great mercantile emporium for that part of Asia Minor. An incidental remark of the sacred writer "having shorn his head in Cenchreae, for he had a vow," has raised a controverted question. Some refer this expression to Aquila, and I think with much the greater probability. It was customary with the Jews at that time when in any special danger to take a temporary Nazarite vow, binding themselves to abstain from wine and from cutting their hair till a certain definite period had elapsed. Then when the fixed date had arrived, the hair was cut off and preserved till it could be burned in the fire of a sacrifice offered up at Jerusalem upon the individual’s next visit to the Holy City. The grammatical order of the words naturally refer to Aquila as the maker of this vow; but I cannot agree in one reason urged for this latter theory. Some have argued that it was impossible for Paul to have made this vow; that it would, in fact, have been a return to the bondage of Judaism, which would have been utterly inconsistent on his part. People who argue thus do not understand St. Paul’s position with respect to Jewish rites as being things utterly unimportant, and, as such, things which a wise born Jew would do well to observe in order to please his countrymen. If St. Paul made a vow at Corinth it would have been simply an illustration of his own. principle, "To the Jews I became as a Jew, in order that I might gain the Jews." But further, I must say that the taking of a vow, though derived from Judaism, need not have necessarily appeared to St. Paul and the men of his time a purely Jewish ceremony. Vows, in fact, naturally passed over from Judaism to Christianity. Vows, indeed, of this peculiar character, and with this peculiar external sign of long hair, are no longer customary amongst Christians; but surely special vows cannot be said to have gone out of fashion, when we consider the wide spread of the teetotal movement, with its vows identical in one important element with that of the Nazarites! But viewing the matter from a still wider standpoint, people, when contending thus, forget what a large part the tradition of ancient customs must have played in the life, manners, and customs of St. Paul. All his early life he was a strict Pharisaic Jew, and down to the end of life his early training must have largely modified his habits. To take but one instance, pork was the common and favourite food of the Romans at this period. Now I am sure that St. Paul would have vigorously resisted all attempts to prevent the Gentile Christians eating bacon or ham; but I should not be in the least surprised if St. Paul, trained in Pharisaic habits, never once touched a food he had been taught to abhor from his earliest youth. Life is a continuous thing, and the memories of the past are very powerful. We can to this day trace among ourselves many customs and traditions dating back to the times antecedent to the Reformation, and much farther. The fires still lighted on St. John’s Eve throughout Ireland, and once customary in Scotland, are survivals of the times of Druidical paganism in these islands. The ceremonies and social customs of Shrove Tuesday and Hallow E’en are survivals of the rude mirth of our pre-Reformation forefathers, on the nights before a celebrated fast, Ash Wednesday, in one case, before a celebrated feast, All Saints’ Day, in the other. Or perhaps I may take another instance more closely analogous still which every reader can verify for himself. The use of the Church of England has to this day a curious instance of the power of tradition as opposed to written law. There is a general rubric placed in the Book of Common Prayer before the first Lord’s Prayer. It runs as follows: "Then the minister shall kneel and say the Lord’s Prayer with an audible voice; the people also kneeling and repeating it with him, both here, and wheresoever else it is used in Divine Service." This rubric plainly prescribes that clergy and people shall always say the Lord’s Prayer conjointly. And yet, let my readers go into any church of the Anglican Communion on Sunday next, I care not what the tone of its theological thought, and observe the first Lord’s Prayer used at the beginning of the Communion Service. They will find that this general rubric is universally neglected, and the celebrating priest says the opening Lord’s Prayer by himself with no voice of the people raised to accompany him. Now whence comes this universal fact? It is simply an illustration of the strength of tradition. It is a survival of the practice before the Reformation handed down by tradition to the present time, and overriding a positive and written law. In the days before the Reformation, as in the Roman Catholic Church of the present day, the opening Dominical or Lord’s Prayer in the Mass was said by the priest alone. When the service was translated into English the old custom still prevailed, and has lasted to the present day. This was only human nature, which abhors unnecessary changes, and is intensely conservative of every practice which is linked with the fond memories of the past. This human nature was found strong in St. Paul, as in other men, and it would have argued no moral or spiritual weakness, no desire to play fast and loose with gospel liberties, had he, instead of Aquila, resorted to the old Jewish practice and bound himself by a vow in connection with some special blessing which he had received, or some special danger he had incurred. When we are studying the Acts we must never forget that Judaism gave the tone and form, the whole outer framework to Christianity, even as England gave the outward shape and form to the constitutions of the United States and her own numberless colonies throughout the world. St. Paul did not invent a brand-new religion, as some people think; he changed as little as possible, so that his own practice and worship must have been to mere pagan eyes exactly the same as that of the Jews, as indeed we might conclude beforehand from the fact that the Roman authorities seem to have viewed the Christians as a mere Jewish sect down to the close of the second century. I. Let us now take a rapid survey of the extensive journey which our book disposes of in very concise fashion. St. Paul and his companions, Aquila and Priscilla, Timothy and Silas, sailed from Cenchreae to Ephesus, which city up to this seems to have been untouched by Christian influences. St. Paul, in the earlier portion of his second tour, had been prohibited by the Holy Spirit from preaching in Ephesus, or in any portion of the provinces of Asia or Bithynia. Important as the human eye of St. Paul may have viewed them, still the Divine Guide of the Church saw that neither Asia nor Bithynia, with all their magnificent cities, their accumulated wealth, and their political position, were half so important as the cities and provinces of Europe, viewed from the standpoint of the world’s conversion. But now the gospel has secured a substantial foothold in Europe, has taken a firm grasp of that imperial race which then ruled the world, and so the Apostle is permitted to visit Ephesus for the first time. He seems to have then paid a mere passing visit to it, lasting perhaps while the ship discharged the portion of her cargo destined for Ephesus. But St. Paul never allowed time to hang heavy on his hands for want of employment. He left Aquila and Priscilla engaged in their mercantile transactions, and, entering himself into the principal synagogue, proceeded to expound his views. These do not seem to have then aroused any opposition; nay, the Jews even went so far as to desire him to tarry longer and open out his doctrines at greater length. We may conclude from this that St. Paul did not remain during this first visit much beyond one Sabbath day. If he had bestowed a second Sabbath day upon the Ephesian synagogue, his ideas and doctrines would have been made so clear and manifest that the Jews would not have required much further exposition in order to see their drift. St. Paul, after promising a second visit to them, left his old friends and associates, Aquila and his wife, with whom he had lived for nearly two years, at Ephesus, and pushed on to Casarea, a town which he must have already well known, and with which he was subsequently destined to make a long and unpleasant acquaintanceship, arriving at Jerusalem in time probably for the Feast of Tabernacles, which was celebrated on September 16, A.D. 53. Concerning the details of that visit we know nothing. Four years at least must have elapsed since he had seen James and the other venerated heads of the Mother Church. We can imagine then how joyously he would have told them, how eagerly they would have heard the glad story of the wonders God had wrought among the Gentiles through the power of Jesus Christ. After a short sojourn at Jerusalem St. Paul turned back to Caesarea, and thence went on to Antioch, the original seat of the Gentile mission for the propagation of the faith. After refreshing himself with the kindly offices of fraternal intercourse and conversation at this great Christian centre, where broad liberal sentiment and wide Christian culture, free from any narrow prejudices, must have infused a tone into society far more agreeable to St. Paul than the unprogressive Judaising views which flourished in Jerusalem, St. Paul then determined to set off upon his third great tour, which must have begun, at the earliest, some time in the spring of A.D. 54, as soon as the snows of winter had passed away and the passes through the Taurus Range into the central regions of Asia Minor had been opened. We know nothing more concerning the extended journey he took on this occasion. He seems to have avoided towns like Lystra and Derbe, and to have directed his march straight to Galatia, where he had sufficient work to engage all his thought. We have no mention of the names of the particular Churches where he laboured. Ancyra, as it was then called, Angora as it is now named, in all probability demanded St. Paul’s attention. If he visited it, he looked as the traveller does still upon the temple dedicated to the deity of Augustus and of Rome, the ruins of which have attracted the notice of every modern antiquary. Glad, however, as we should have been to gratify our curiosity by details like these, we are obliged to content ourselves with the information which St. Luke gives us, that St. Paul "went through the region of Galatia and Phrygia, in order, stablishing all the disciples," leaving us a speaking example of the energising power, the invigorating effects, of a visitation such as St. Paul now conducted, sustaining the weak, arousing the careless, restraining the rash, guiding the whole body of the Church with the counsels of sanctified wisdom and heavenly prudence. Then, after his Phrygian and Galatian work was finished, St. Paul betook himself to a field which he long since desired to occupy, and determined to fulfil the promise made a year previously at least to his Jewish friends of the Ephesian Synagogue. II. Now we come to the foundation of the Ephesian Church some time in the latter part of the year 54 A.D. Here it may strike some reader as an extraordinary thing that more than twenty years after the Crucifixion Ephesus was as yet totally untouched by the gospel; so that the tidings of salvation were quite a novel sound in the great Asiatic capital. People sometimes think of the primitive Church as if, after the Day of Pentecost, every individual Christian rushed off to preach in the most distant parts of the world, and that the whole earth was evangelised straight off. They forget the teaching of Christ about the gospel leaven, and leaven never works all on a heap as it were; it is slow, regular, progressive in its operations. The tradition, too, that the apostles did not leave Jerusalem till twelve years after His ascension ought to be a sufficient corrective of this false notion; and though this tradition may not have any considerable historical basis, yet it shows that the primitive Church did not cherish the very modern idea that enormous and immediate successes followed upon the preaching of the gospel after Pentecost, and that the conversion of vast populations at once occurred. The case was exactly contrary. For many a long year nothing at all was done towards the conversion of the Gentile world, and then for many another long year the preaching of the gospel among the Gentiles entirely depended upon St. Paul alone. He was the one evangelist of the Gentiles, and therefore it is no wonder he should. have said in 1 Corinthians 1:7 , "Christ sent me not to baptise, but to preach the gospel." He was the one man fitted to deal with the prejudices, the ignorance, the sensuality, the grossness with which the Gentile world was overspread, and therefore no other work, no matter how important, was to be allowed to interfere with that one task which he alone could perform. This seems to me the explanation of the question which might otherwise cause some difficulty, how was it that the Ephesians, Jews and Gentiles alike, inhabiting this distinguished city, were still in such dire ignorance of the gospel message twenty years after the Ascension? Now let us come to the story of the circumstances amid which Ephesian Christianity took its rise. St. Paul, as we have already said, paid a passing visit to Ephesus just a year before when going up to Jerusalem, when he seems to have made a considerable impression in the synagogue. He left behind him Aquila and Priscilla, who, with their household, formed a small Christian congregation, meeting doubtless for the celebration of the Lord’s Supper in their own house while yet frequenting the stated worship of the synagogue. This we conclude from the following circumstance, which is expressly mentioned in Acts 18:26 . Apollos, a Jew, born in Alexandria, and a learned man, as was natural coming from that great centre of Greek and Oriental culture, came to Ephesus. He had been baptised by some of John’s disciples, either at Alexandria or in Palestine. It may very possibly have been at Alexandria. St. John’s doctrines and followers may have spread to Alexandria by that time, as we are expressly informed they had been diffused as far as Ephesus. { Acts 19:1-4 } Apollos, when he came to Ephesus, entered, like St. Paul, into the synagogue, and "spake and taught carefully the things concerning Jesus, knowing only the baptism of John." He knew about Jesus Christ, but with an imperfect knowledge such merely as John himself possessed. This man began to speak boldly in the synagogue on the topic of the Messiah whom John had preached. Aquila and Priscilla were present in the synagogue, heard the disputant, recognised his earnestness and his defects, and then, having taken him, expounded to him the way of God more fully, initiating him into the full mysteries of the faith by baptism into the name of the Father, Son, and Holy Ghost. This incident has an important bearing upon the foundation and development of the Ephesian Church, but it bears more directly still upon the point on which we have been dwelling. Apollos disputed in the synagogues where Aquila and Priscilla heard him, so that they must have been regular worshippers there, notwithstanding their Christian profession and their close intercourse with St. Paul for more than eighteen months. After a little time further, Apollos desired to pass over to Greece. The little Christian Church which met at Aquila’s house told him of the wonders they had seen and heard in Achaia and of the flourishing state of the Church in Corinth. They gave him letters commendatory to that Church, whither Apollos passed over, and rendered such valuable help that his name a year or two later became one of the watchwords of Corinthian party strife. The way was now prepared for St. Paul’s great mission to Ephesus, exceeding in length any mission he had hitherto conducted, surpassing in its duration of three years the time spent even at Corinth itself. His own brief visit of the year before, the visit and work of the Alexandrian Jew, the quiet conversations, the holy lives, the sanctified examples of Aquila and Priscilla, these had done the preliminary work. They had roused expectation, provoked discussion, developed thought. Everything was ready for the great masterful teacher to step upon the ground and complete the work which he had already so auspiciously begun. I do not propose to discuss the roads by which St. Paul may have travelled through the province of Asia on this eventful visit, nor to discuss the architectural features, or the geographical position of the city of Ephesus. These things I shall leave to the writers who have treated of St. Paul’s life. I now confine myself to the notices inserted by St. Luke concerning the Apostle’s Ephesian work, and about it I note that upon his arrival St. Paul came in contact with a small congregation of the disciples of John the Baptist, who had hitherto escaped the notice of the small Church existing at Ephesus. This need not excite our wonder. We are apt to think that because Christianity is now such a dominant element in our own intellectual and religious atmosphere it must always have been the same. Ephesus, too, was then an immense city, with a large population of Jews, who may have had many synagogues. These few disciples of John the Baptist may have worshipped in a synagogue which never heard of the brief visit of a Cilician Jew, a teacher named Saul of Tarsus, much less of the quiet efforts of Aquila and Priscilla, the tentmakers, lately come from Corinth. St. Paul, on his second visit, soon came in contact with these men. He at once asked them a question which tested their position and attainments in the Divine life, and sheds for us a vivid light upon apostolic doctrine and practice. "Did ye receive the Holy Ghost when ye believed?" is plainly an inquiry whether they had enjoyed the blessing connected with the solemn imposition of hands, from which has been derived the rite of confirmation, as I showed in the previous Part. The disciples soon revealed the imperfect character of their religion by their reply: "Nay, we did not so much as hear whether the Holy Ghost was," words which led St. Paul to demand what in that case was the nature of their baptism. "Into what then were ye baptised?" and they said, "Into John’s baptism." Now the simple explanation of the disciples’ ignorance was that they had been baptised with John’s baptism, which had no reference to or mention of the Holy Ghost. St. Paul, understanding them to be baptised disciples, could not understand their ignorance of the personal existence and present power of the Holy Ghost, till he learned from them the nature of their baptism, and then his surprise ceased. But then we must observe that the question of the Apostle astonished at their defective state - "Into what then were ye baptised?" - implies that, if baptised with Christian baptism, they would have known of the existence of the Holy Ghost, and therefore further implies that the baptismal formula into the name of the Father, Son, and Holy Ghost, was of universal application among Christians; for surely if this formula were not universally used by the Church, many Christians might be in exactly the same position as these disciples of John, and never have heard of the Holy Ghost! St. Paul, having expounded the difference between the inchoate, imperfect, beginning knowledge, of the Baptist, and the richer, fuller teaching of Jesus Christ, then handed them over for further preparation to his assistants, by whom, after due fasting and prayer, they were baptised, and at once presented to the Apostle for the imposition of hands; when the Holy Ghost was vouchsafed in present effects, "they spake with tongues and prophesied," as if to sanction in a special manner the decided action taken by the Apostle on this occasion. The details concerning this affair, given to us by the sacred writer, are most important. They set forth at greater length and with larger fulness the methods ordinarily used by the Apostle than on other similar occasions. The Philippian jailor was converted and baptised, but we read nothing of the imposition of hands. Dionysius and Damaris, Aquila and Priscilla, and many others at Athens and Corinth were converted, but there is no mention of either baptism or any other holy rite. It might have been very possible to argue that the silence of the writer implied utter contempt of the sacraments of the gospel and the rite of confirmation on these occasions, were it not that we have this detailed account of the manner in which St. Paul dealt with half-instructed, unbaptised, and unconfirmed disciples of Christ Jesus. They were instructed, baptised, and confirmed, and thus introduced into the fulness of blessing required by the discipline of the Lord, as ministered by His faithful servant. If this were the routine observed with those who had been taught "carefully the things of Jesus, knowing only the baptism of John," how much more would it have been the case of those rescued out of the pollutions of paganism and called into the kingdom of light! III. After this favourable beginning, and seeing the borders of the infant Church extended by the union of these twelve disciples, St. Paul, after his usual fashion, flung himself into work amongst the Jews of Ephesus upon whom he had previously made a favourable impression. He was well received for a time. He continued for three months "reasoning and persuading as to the things concerning the kingdom of God." But, as it was elsewhere, so was it at Ephesus, the offence of the Cross told in the long run upon the worshippers of the synagogue. The original Christian Church was Jewish. Aquila and Priscilla, Apollos and Timothy, and the disciples of John the Baptist would have excited no resentment in the minds of the Jews; but when St. Paul began to open out the hope which lay for Gentiles as well as for Jews in the gospel which he preached, then the objections of the synagogue were multiplied, riots and disturbances became, as elsewhere, matters of daily occurrence, and the opposition became at last so bitter that as at Corinth, so here again at Ephesus, the Apostle was obliged to separate his own followers, and gather them into the school of one Tyrannus, a teacher of philosophy or rhetoric, whom perhaps he had converted, where the blasphemous denunciations against the Divine Way which he taught could no longer be heard. In this school or lecture-hall St. Paul continued labouring for more than two years, bestowing upon the city of Ephesus a longer period of continuous labour than he ever vouchsafed to any place else. We have St. Paul’s own statement as to his method of life at this period in the address he subsequently delivered to the elders of Ephesus. The Apostle pursued at Ephesus the same course which he adopted at Corinth, in one important direction at least. He supported himself and his immediate companions, Timothy and Sosthenes, by his own labour, and that we may presume for precisely the same reason at Ephesus as at Corinth. He desired to cut off all occasion of accusation against himself. Ephesus was a city devoted to commerce and to magic. It was full of impostors too, many of them Jewish, who made gain out of the names of angels and magical formulae derived from the pretended wisdom of Solomon handed down to them by secret succession, or derived by them from contact with the lands of the far distant East. St. Paul determined, therefore, that he would give no opportunity of charging him with trading upon the credulity of his followers, or working with an eye to covetous or dishonest gains. "I coveted no man’s silver or gold or apparel. Ye yourselves know that these hands ministered unto my necessities, and to them that were with me," is the description he gave of the manner in which he discharged his apostolic office in Ephesus, when addressing the elders of that city. We can thus trace St. Paul labouring at his trade as a tentmaker for nearly a period of five years, combining the time spent at Ephesus with that spent at Corinth. Notwithstanding, however, the attention and energy which this exercise of his trade demanded, he found time for enormous evangelistic and pastoral work. In fact, we find St. Paul nowhere else so much occupied with pastoral work as at Ephesus. Elsewhere we see the devoted evangelist, rushing in with the pioneers, breaking down all hindrances, heading the stormers to whom were committed the fiercest struggle, the most deadly conflict, and then at once moving into fresh conflicts, leaving the spoils of victory and the calmer work of peaceful pastoral labours to others. But here in Ephesus we see St. Paul’s marvellous power of adaptation. He is at one hour a clever artisan, capable of gaining support sufficient for others as well as for himself; then he is the skilful controversialist "reasoning daily in the school of one Tyrannus"; and then he is the indefatigable pastor of souls "teaching publicly, and from house to house," and "ceasing not to admonish every one night and day with tears." But this was not all, or nearly all, the burden the apostle carried. He had to be perpetually on the alert against Jewish plots. We hear nothing directly of Jewish attempts on his life or liberty during the period of just three years which he spent on this prolonged visit. We might be sure, however, from our previous experience of the synagogues, that he must have run no small danger in this direction; but then when we turn to the same address we hear something of them. He is recalling to the minds of the Ephesian elders the circumstances of his life in their community from the beginning, and he therefore appeals thus: "Ye yourselves know from the first day that I set foot in Asia, after what manner I was with you all the time, serving the Lord with all lowliness of mind, and with tears, and with trials which befell me with plots of the Jews." Ephesus again was a great field wherein he personally worked; it was also a great centre for missionary operations which he superintended. It was the capital of the province of Asia, the richest and most important of all the Roman provinces, teeming with resources, abounding in highly civilised and populous cities, connected with one another by an elaborate network of admirably constructed roads. Ephesus was cut out by nature and by art alike as a missionary centre whence the gospel should radiate out into all the surrounding districts. And so it did. "All they which dwelt in Asia heard the word of the Lord, both Jews and Greeks," is the testimony of St. Luke with respect to the wondrous progress of the gospel, not in Ephesus alone, but also throughout all the province, a statement which we find corroborated a little lower down in the same nineteenth chapter by the independent testimony of Demetrius the silversmith, who, when he was endeavouring to stir up his fellow-craftsmen to active exertions in defence of their endangered trade, says, "Ye see and hear that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people." St. Paul’s disciples laboured, too, in the other cities of Asia, as Epaphras, for instance, in Colossae. And St. Paul himself, we may be certain, bestowed the Lifts and blessings of his apostolic office by visiting these local Churches, as far as he could consistently with the pressing character of his engagements in Ephesus. But even the superintendence of vast missions throughout the province of Asia did not exhaust the prodigious labours of St. Paul. He perpetually bore about in his bosom anxious thoughts for the welfare, trials, and sorrows of the numerous Churches he had established in Europe and Asia alike. He was constant in prayers for them, mentioning the individual members by name, and he was unwearied in keeping up communications with them, either by verbal messages or by written epistles, one specimen of which remains in the First Epistle to the Corinthians, written to them from Ephesus, and showing us the minute care, the comprehensive interest, the intense sympathy which dwelt within his breast with regard to his distant converts all the while that the work at Ephesus, controversial, evangelistic, and pastoral, to say nothing at all of his tent making, was making the most tremendous demands on body and soul alike, and apparently absorbing all his attention. It is only when we thus realise bit by bit what the weak, delicate, emaciated Apostle must have been doing, that we are able to grasp the full meaning of his own words to the Corinthians: "Besides those things that are without, there is that which presseth upon me daily, anxiety for all the Churches." This lengthened period of intense activity of mind and body terminated in an incident which illustrates the peculiar character of St. Paul’s Ephesian ministry. Ephesus was a town where the spiritual and moral atmosphere simply reeked with the fumes, ideas, and practices of Oriental paganism, of which the magical incantations formed the predominant feature. Magic prevailed all over the pagan world at this time. In Rome, however, magical practices were always more or less under the ban of public opinion, though at times resorted to by those whose office called upon them to suppress illegal actions. A couple of years before the very time at which we have arrived, workers in magic, among whom were included astrologers, or mathematicians, as the Roman law called them, were banished from Rome simultaneously with the Jews, who always enjoyed an unenviable notoriety for such occult practices. In Asia Minor and the East they flourished at this time under the patronage of religion, and continued