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■ 사도행전 19장
1. 아볼로가 고린도에 있을 때에 바울이 윗 지방으로 다녀 에베소에 와서 어떤 제자들을 만나
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 ,
2. 가로되 너희가 믿을 때에 성령을 받았느냐 가로되 아니라 우리는 성령이 있음도 듣지 못하였노라
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 .
3. 바울이 가로되 그러면 너희가 무슨 침례를 받았느냐 대답하되 요한의 침례로라
And he said unto them , Unto what then were ye baptized ? And they said , Unto John’s baptism .
4. 바울이 가로되 요한이 회개의 침례를 베풀며 백성에게 말하되 내 뒤에 오시는 이를 믿으라 하였으니 이는 곧 예수라 하거늘
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 .
5. 저희가 듣고 주 예수의 이름으로 침례를 받으니
When they heard this, they were baptized in the name of the Lord Jesus .
6. 바울이 그들에게 안수하매 성령이 그들에게 임하시므로 방언도 하고 예언도 하니
And when Paul had laid his hands upon them , the Holy Ghost came on them ; and they spake with tongues , and prophesied .
7. 모두 열두 사람쯤 되니라
And all the men were about twelve .
8. 바울이 회당에 들어가 석 달 동안을 담대히 하나님 나라에 대하여 강론하며 권면하되
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 .
9. 어떤 사람들은 마음이 굳어 순종치 않고 무리 앞에서 이 도를 비방하거늘 바울이 그들을 떠나 제자들을 따로 세우고 두란노 서원에서 날마다 강론하여
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 .
10. 이같이 두 해 동안을 하매 아시아에 사는 자는 유대인이나 헬라인이나 다 주의 말씀을 듣더라
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 .
11. 하나님이 바울의 손으로 희한한 능을 행하게 하시니
And God wrought special miracles by the hands of Paul :
12. 심지어 사람들이 바울의 몸에서 손수건이나 앞치마를 가져다가 병든 사람에게 얹으면 그 병이 떠나고 악귀도 나가더라
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 .
13. 이에 돌아다니며 마술하는 어떤 유대인들이 시험적으로 악귀 들린 자들에게 대하여 주 예수의 이름을 불러 말하되 내가 바울의 전파하는 예수를 빙자하여 너희를 명하노라 하더라
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 .
14. 유대의 한 제사장 스게와의 일곱 아들도 이 일을 행하더니
And there were seven sons of one Sceva , a Jew , and chief of the priests , which did so .
15. 악귀가 대답하여 가로되 예수도 내가 알고 바울도 내가 알거니와 너희는 누구냐 하며
And the evil spirit answered and said , Jesus I know , and Paul I know ; but who are ye ?
16. 악귀 들린 사람이 그 두 사람에게 뛰어올라 억제하여 이기니 저희가 상하여 벗은 몸으로 그 집에서 도망하는지라
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 .
17. 에베소에 거하는 유대인과 헬라인들이 다 이 일을 알고 두려워하며 주 예수의 이름을 높이고
And this was known to all the Jews and Greeks also dwelling at Ephesus ; and fear fell on them all , and the name of the Lord Jesus was magnified .
18. 믿은 사람들이 많이 와서 자복하여 행한 일을 고하며
And many that believed came , and confessed , and shewed their deeds .
19. 또 마술을 행하던 많은 사람이 그 책을 모아 가지고 와서 모든 사람 앞에서 불사르니 그 책 값을 계산한즉 은 오만이나 되더라
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 .
20. 이와 같이 주의 말씀이 힘이 있어 흥왕하여 세력을 얻으니라
So mightily grew the word of God and prevailed .
21. 이 일이 다 된 후 바울이 마게도냐와 아가야로 다녀서 예루살렘에 가기를 경영하여 가로되 내가 거기 갔다가 후에 로마도 보아야 하리라 하고
After these things were ended , Paul purposed in the spirit , when he had passed through Macedonia and Achaia , to go to Jerusalem , saying , After I have been there , I must also see Rome .
22. 자기를 돕는 사람 중에서 디모데와 에라스도 두 사람을 마게도냐로 보내고 자기는 아시아에 얼마간 더 있으니라
So he sent into Macedonia two of them that ministered unto him , Timotheus and Erastus ; but he himself stayed in Asia for a season .
23. 그 때쯤 되어 이 도로 인하여 적지 않은 소동이 있었으니
And the same time there arose no small stir about that way .
24. 즉 데메드리오라 하는 어떤 은장색이 아데미의 은감실을 만들어 직공들로 적지 않은 벌이를 하게 하더니
For a certain man named Demetrius , a silversmith , which made silver shrines for Diana , brought no small gain unto the craftsmen ;
25. 그가 그 직공들과 이러한 영업하는 자들을 모아 이르되 여러분도 알거니와 우리의 유족한 생활이 이 업에 있는데
Whom he called together with the workmen of like occupation , and said , Sirs , ye know that by this craft we have our wealth .
26. 이 바울이 에베소뿐 아니라 거의 아시아 전부를 통하여 허다한 사람을 권유하여 말하되 사람의 손으로 만든 것들은 신이 아니라 하니 이는 그대들도 보고 들은 것이라
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 :
27. 우리의 이 영업만 천하여질 위험이 있을 뿐 아니라 큰 여신 아데미의 전각도 경홀히 여김이 되고 온 아시아와 천하가 위하는 그의 위엄도 떨어질까 하노라 하더라
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 .
28. 저희가 이 말을 듣고 분이 가득하여 외쳐 가로되 크다 에베소 사람의 아데미여 하니
And when they heard these sayings, they were full of wrath , and cried out , saying , Great is Diana of the Ephesians .
29. 온 성이 요란하여 바울과 같이 다니는 마게도냐 사람 가이오와 아리스다고를 잡아가지고 일제히 연극장으로 달려들어 가는지라
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 .
30. 바울이 백성 가운데로 들어가고자 하나 제자들이 말리고
And when Paul would have entered in unto the people , the disciples suffered him not .
31. 또 아시아 관원 중에 바울의 친구 된 어떤 이들이 그에게 통지하여 연극장에 들어가지 말라 권하더라
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 .
32. 사람들이 외쳐 혹은 이 말을, 혹은 저 말을 하니 모인 무리가 분란하여 태반이나 어찌하여 모였는지 알지 못하더라
Some therefore cried one thing , and some another : for the assembly was confused ; and the more part knew not wherefore they were come together .
33. 유대인들이 무리 가운데서 알렉산더를 권하여 앞으로 밀어내니 알렉산더가 손짓하며 백성에게 발명하려 하나
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 .
34. 저희는 그가 유대인인 줄 알고 다 한 소리로 외쳐 가로되 크다 에베소 사람의 아데미여 하기를 두 시 동안이나 하더니
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 .
35. 서기장이 무리를 안돈시키고 이르되 에베소 사람들아 에베소 성이 큰 아데미와 및 쓰스에게서 내려온 우상의 전각지기가 된 줄을 누가 알지 못하겠느냐
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 ?
36. 이 일이 그렇지 않다 할 수 없으니 너희가 가만히 있어서 무엇이든지 경솔히 아니하여야 하리라
Seeing then that these things cannot be spoken against , ye ought to be quiet , and to do nothing rashly .
37. 전각의 물건을 도적질하지도 아니하였고 우리 여신을 훼방하지도 아니한 이 사람들을 너희가 잡아왔으니
For ye have brought hither these men , which are neither robbers of churches , nor yet blasphemers of your goddess .
38. 만일 데메드리오와 및 그와 함께 있는 직공들이 누구에게 송사할 것이 있거든 재판 날도 있고 총독들도 있으니 피차 고소할 것이요
Wherefore if Demetrius , and the craftsmen which are with him , have a matter against any man , the law is open , and there are deputies : let them implead one another .
39. 만일 그 외에 무엇을 원하거든 정식으로 민회에서 결단할지라
But if ye enquire any thing concerning other matters , it shall be determined in a lawful assembly .
40. 오늘 아무 까닭도 없는 이 일에 우리가 소요의 사건으로 책망 받을 위험이 있고 우리가 이 불법 집회에 관하여 보고할 재료가 없다 하고
For we are in danger to be called in question for this day’s uproar , there being no cause whereby we may give an account of this concourse .
41. 이에 그 모임을 흩어지게 하니라
And when he had thus spoken , he dismissed the assembly .
■ 주석 보기
【행19:1 JFB】행19:1-41. Signal Success of Paul at Ephesus.
1-3. while Apollos was at Corinth—where his ministry was so powerful that a formidable party in the Church of that city gloried in his type of preaching in preference to Paul's (고전1:12; 3:4), no doubt from the marked infusion of Greek philosophic culture which distinguished it, and which the apostle studiously avoided (고전2:1-5).
Paul having passed through the upper coasts—"parts," the interior of Asia Minor, which, with reference to the seacoast, was elevated.
came to Ephesus—thus fulfilling his promise (행18:21).
finding certain disciples—in the same stage of Christian knowledge as Apollos at first, newly arrived, probably, and having had no communication as yet with the church at Ephesus.
【행19:1 CWC】As in the last lesson, it is recommended that the text of the present one be read through at a single sitting, and two or three times if possible, before considering the comments, which then will be more valuable.
Some time had been spent again in Antioch, after which the whole territory of Phrygia and Galatia, in Asia Minor, was once more traversed for the purpose indicated in 18:23. Ephesus was duly reached (19:1), where Paul found a condition of things explained by the closing verses of chapter 18. Apollos does not seem to have been a Christian till Aquila and Priscilla met him, but he had been awakened by the ministry of John the Baptist, and was learned in the Old Testament Scriptures. The "disciples" Paul met (19:2), were possibly those of Apollos' ministry, whom he (Paul) brought out into the full fellowship of the gospel (vv. 2-7). "Since ye believed" of verse 2, should be rendered "when ye believed." There was something lacking in these disciples which Paul observed, and which led him to put this question, because the reception of the Holy Spirit is the test of true discipleship (롬8:9). (See comment on 2:5-13).
Verses 8-20 show an unusual work of grace in and around Ephesus at this time. "The school of Tyrannus" (v. 9) was the convenient meeting place. The special miracles by Paul (v. 11) were an offset to the unusual power of the evil one there. This power showed itself in the "vagabond Jews" of verse 13 who suffered justly for their wickedness (v. i6), and whose defeat wrought gloriously for the Gospel (v. 17). There was much of this occultism in Ephesus, the overthrow of which is portrayed in the bonfire of the books of the black art, the cost of which was about $10,000.
But the spread of the Gospel exhibited itself also in the undermining of the controlling trade of the city, with the consequences following (vv. 23-41).
Chapter 20 is a diary of an extended journey from Ephesus to Macedonia (vv. 1, 2), when again Paul must have visited Philippi, Thessalonica, Berea, etc. Then he came down into Greece, possibly Athens, certainly Corinth saw his labors again. Here his purpose to cross by sea to Syria was interfered with by plots against his life, so that he retraced his steps into Macedonia, and crossed again to Troas (vv. 3-6). A week in Troas was made memorable by his discourse till midnight, and the miraculous recovery of the young man Eutychus (vv. 7-21). Note that this gathering of the saints to "break bread," i. e., observe the Lord's supper, was on the first day of the week, strengthening the conviction that the Lord's day had taken the place of the Jewish Sabbath as the time for Christian assemblies. Twenty miles on foot, and apparently alone, brought Paul to Assos, and thence by ship to Mitylene, and finally Miletus (vv. 13-16).
A tender episode meets us here in his farewell discourse to the beloved elders (bishops or presbyters) of the church at Ephesus (vv. 17-38). Three of his discourses have been reported hitherto somewhat at length, but this is especially interesting as the first spoken to the church. The others were missionary discourses. He first testifies to his own integrity as a minister (vv. 18-21); he then alludes to the bonds and afflictions that await him (vv. 22-27); a charge to the elders follows (vv. 28-31); a further testimony to his faithfulness (vv. 32-35); the prayer of farewell (vv. 36-38). Space will not permit elaboration, but verse 28 should not be passed over in its clear testimony to the oneness of God in Christ. "The Church of God which He purchased with His own Blood." The Deity of our Lord is here asserted, and the priceless cost of our redemption. There is no suggestion of an "apostolic succession" in verse 29, but just the opposite; a prophecy by-the-way, finding fulfillment in all the centuries, and never more positively than now. The beatitude of verse 37 was evidently current in the early church in addition to those recorded in the gospels, and this reference to it gives it inspired authority.
The journey continues until Jerusalem is reached (21:1-17), the most important features of which are the warnings of the apostle not to go to Jerusalem at all (4:10-14). The second says that these warnings were not merely from man but from the Holy Spirit. How then can we explain his neglect of them? Shall we say that they were not in the nature of a command, but a testing? Verses 11-13 suggest this. There is one other difficulty in this chapter, where the prophesying of women is referred to (v. 9), and which seems to contradict Paul later on in 1 Cor. 14 and 1 Tim. 2. We can not explain it, except to suggest that possibly this prophesying was in private rather than the public assembly.
【행19:1 MHCC】Paul, at Ephesus, found some religious persons, who looked to Jesus as the Messiah. They had not been led to expect the miraculous powers of the Holy Ghost, nor were they informed that the gospel was especially the ministration of the Spirit. But they spake as ready to welcome the notice of it. Paul shows them that John never design that those he baptized should rest there, but told them that they should believe on Him who should come after him, that is, on Christ Jesus. They thankfully accepted the discovery, and were baptized in the name of the Lord Jesus. The Holy Ghost came upon them in a surprising, overpowering manner; they spake with tongues, and prophesied, as the apostles and the first Gentile coverts did. Though we do not now expect miraculous powers, yet all who profess to be disciples of Christ, should be called on to examine whether they have received the seal of the Holy Ghost, in his sanctifying influences, to the sincerity of their faith. Many seem not to have heard that there is a Holy Ghost, and many deem all that is spoken concerning his graces and comforts, to be delusion. Of such it may properly be inquired, “Unto what, then, were ye baptized?” for they evidently know not the meaning of that outward sign on which they place great dependence.
【행19:2 JFB】2. Have ye received the Holy Ghost since ye believed?—rather, "Received ye the Holy Ghost when ye believed?" implying, certainly, that the one did not of necessity carry the other along with it (see on 행8:14-17). Why this question was asked, we cannot tell; but it was probably in consequence of something that passed between them from which the apostle was led to suspect the imperfection of their light.
We have not so much as heard whether there be any Holy Ghost—This cannot be the meaning, since the personality and office of the Holy Ghost, in connection with Christ, formed an especial subject of the Baptist's teaching. Literally, the words are, "We did not even hear whether the Holy Ghost was (given)"; meaning, at the time of their baptism. That the word "given" is the right supplement, as in 요7:39, seems plain from the nature of the case.
【행19:4 JFB】4. Then said Paul, John … baptized with the baptism of repentance—water unto repentance.
saying unto the people, that they should believe on him which should come after him—that is, who should baptize with the Holy Ghost. The point of contrast is not between John and Christ personally, but between the water baptism of John unto repentance, and the promised baptism of the Spirit from the hands of his coming Master unto new life. As to all the facts, or at least the significancy, of this baptism, which made the whole life and work of Christ another thing from what it was conceived to be before it was vouchsafed, these simple disciples were unenlightened.
【행19:5 JFB】5-7. When they heard this—not the mere words reported in 행19:4, but the subject expounded according to the tenor of those words.
they were baptized—not however by Paul himself (고전1:14).
in the name of the Lord Jesus—into the whole fulness of the new economy, as now opened up to their believing minds.
【행19:6 JFB】6. And when Paul had laid his hands upon them … they spake with tongues, &c.—See on 행10:44,45.
【행19:8 JFB】8-10. he went into the synagogue and spake boldly for … three months, &c.—See on 행17:2, 3.
【행19:8 MHCC】When arguments and persuasions only harden men in unbelief and blasphemy, we must separate ourselves and others from such unholy company. God was pleased to confirm the teaching of these holy men of old, that if their hearers believed them not, they might believe the works.
【행19:9 JFB】9. when divers—"some."
were hardened, &c.—implying that others, probably a large number, believed.
spake evil of that way before the multitude, he departed—from the synagogue, as at Corinth (행18:7).
and separated the disciples—withdrawing to a separate place of meeting, for the sake both of the converts already made, and the unsophisticated multitude.
disputing—"discoursing" or "discussing."
daily in the school—or lecture hall.
of one Tyrannus—probably a converted teacher of rhetoric or philosophy.
【행19:10 JFB】10. this continued … two years—in addition to the former three months. See on 행20:31. But during some part of this period he must have paid a second unrecorded visit to Corinth, since the one next recorded (see on 행20:2, 3) is twice called his third visit (고후12:14; 13:1). See on 고후1:15, 16, which might seem inconsistent with this. The passage across was quite a short one (see on 행18:19)—Towards the close of this long stay at Ephesus, as we learn from 고전16:8, he wrote his First Epistle to the Corinthians; also (though on this opinions are divided) the Epistle to the Galatians. (See Introduction to First Corinthians, and Introduction to Galatians). And just as at Corinth his greatest success was after his withdrawal to a separate place of meeting (행18:7-10), so at Ephesus.
so that all they which dwelt in—the Roman province of
Asia heard the word of the Lord Jesus, both Jews and Greeks—This is the "great door and effectual opened unto him" while resident at Ephesus (고전16:9), which induced him to make it his headquarters for so long a period. The unwearied and varied character of his labors here are best seen in his own subsequent address to the elders of Ephesus (행20:17, &c.). And thus Ephesus became the "ecclesiastical center for the entire region, as indeed it remained for a very long period" [Baumgarten]. Churches arose at Colosse, Laodicea, and Hierapolis eastward, either through his own labors or those of his faithful helpers whom he sent out in different directions, Epaphras, Archippus, Philemon (골1:7; 4:12-17; Phm 23).
【행19:11 JFB】11, 12. God wrought special—no ordinary
miracles by the hands of Paul—implying that he had not been accustomed to work such.
【행19:12 JFB】12. So that from his body were brought unto the sick handkerchiefs or aprons, &c.—Compare 행5:15, 16, very different from the magical acts practiced at Ephesus. "God wrought these miracles" merely "by the hands of Paul"; and the very exorcists (행19:13), observing that the name of Jesus was the secret of all his miracles, hoped, by aping him in this, to be equally successful; while the result of all in the "magnifying of the Lord Jesus" (행19:17) showed that in working them the apostle took care to hold up Him whom he preached as the source of all the miracles which he wrought.
【행19:13 JFB】13. vagabond Jews—simply, "wandering Jews," who went from place to place practicing exorcism, or the art of conjuring evil spirits to depart out of the possessed. That such a power did exist, for some time at least, seems implied in 마12:27. But no doubt this would breed imposture; and the present case is very different from that referred to in Lu 9:49, 50.
We adjure you by Jesus whom Paul preacheth—a striking testimony to the power of Christ's name in Paul's mouth.
【행19:13 MHCC】It was common, especially among the Jews, for persons to profess or to try to cast out evil spirits. If we resist the devil by faith in Christ, he will flee from us; but if we think to resist him by the using of Christ's name, or his works, as a spell or charm, Satan will prevail against us. Where there is true sorrow for sin, there will be free confession of sin to God in every prayer and to man whom we have offended, when the case requires it. Surely if the word of God prevailed among us, many lewd, infidel, and wicked books would be burned by their possessors. Will not these Ephesian converts rise up in judgement against professors, who traffic in such works for the sake of gain, or allow themselves to possess them? If we desire to be in earnest in the great work of salvation, every pursuit and enjoyment must be given up which hinders the effect of the gospel upon the mind, or loosens its hold upon the heart.
【행19:14 JFB】14-17. seven sons of … Sceva … chief of the priests—head, possibly, of one of the twenty-four courts.
【행19:15 JFB】15. the evil spirit answered, Jesus I know—"recognize."
and Paul I know—"know intimately," in contrast to them, whom he altogether disowns.
but who are ye?
【행19:16 JFB】16. And the man in whom the evil spirit was—Mark the clear line of demarcation here between "the evil spirit which answered and said" and "the man in whom the evil spirit was." The reality of such possessions could not be more clearly expressed.
leaped on them … so that they fled … naked and wounded—This was so appalling a testimony at once against those profane impostors and in favor of Paul and the Master whom he preached, that we wonder not that it spread to "all the Jews and Greeks at Ephesus, that fear fell on them," and that "the name of the Lord Jesus was magnified."
【행19:18 JFB】18-20. many that believed came and confessed … their deeds—the dupes of magicians, &c., acknowledging how shamefully they had been deluded, and how deeply they had allowed themselves to be implicated in such practices.
【행19:19 JFB】19. Many of them … which used curious arts—The word signifies things "overdone"; significantly applied to arts in which laborious but senseless incantations are practiced.
brought their books—containing the mystic formularies.
and burned them before all—The tense, here used graphically, expresses progress and continuance of the conflagration.
counted the price … and found it fifty thousand pieces of silver—about £2000 (presuming it to be the drachma, the current coin of the Levant, of about 10d. value). From their nature they would be costly, and books then bore a value above any standard we are familiar with. The scene must have been long remembered at Ephesus, as a strong proof of honest conviction on the part of the sorcerers and a striking triumph of Jesus Christ over the powers of darkness. The workers of evil were put to scorn, like Baal's priests on Carmel, and the word of God mightily grew and prevailed [Howson].
【행19:21 JFB】21, 22. After these things were ended—completed, implying something like a natural finish to his long period of labor at Ephesus.
Paul purposed … when he had passed through Macedonia and Achaia, to go to Jerusalem … After I have been there, I must also see Rome—Mark here the vastness of the apostle's missionary plans. They were all fulfilled, though he "saw Rome" only as a prisoner.
【행19:21 MHCC】Persons who came from afar to pay their devotions at the temple of Ephesus, bought little silver shrines, or models of the temple, to carry home with them. See how craftsmen make advantage to themselves of people's superstition, and serve their worldly ends by it. Men are jealous for that by which they get their wealth; and many set themselves against the gospel of Christ, because it calls men from all unlawful crafts, however much wealth is to be gotten by them. There are persons who will stickle for what is most grossly absurd, unreasonable, and false; as this, that those are gods which are made with hands, if it has but worldly interest on its side. The whole city was full of confusion, the common and natural effect of zeal for false religion. Zeal for the honour of Christ, and love to the brethren, encourage zealous believers to venture into danger. Friends will often be raised up among those who are strangers to true religion, but have observed the honest and consistent behaviour of Christians.
【행19:22 JFB】22. So he sent into Macedonia … Timotheus and Erastus—as his pioneers, in part to bring "them into remembrance of his ways which were in Christ" (고전4:17; 16:10), partly to convey his mind on various matters. After a brief stay he was to return (고전16:11). It is very unlikely that this Erastus was "the chamberlain of the city" of Corinth, of that name (롬16:23).
he himself stayed in—the province of
Asia for a season—that is, at Ephesus, its chief city. (Asia is mentioned in contrast with Macedonia in the previous clause).
【행19:23 JFB】23. the same time—of Paul's proposed departure.
about that—"the"
way—So the new religion seemed then to be designated (행9:2; 22:4; 24:14).
【행19:24 JFB】24-26. silver shrines for—"of"
Diana—small models of the Ephesian temple and of the shrine or chapel of the goddess, or of the shrine and statue alone, which were purchased by visitors as memorials of what they had seen, and were carried about and deposited in houses as a charm. (The models of the chapel of our Lady of Loretto, and such like, which the Church of Rome systematically encourages, are such a palpable imitation of this heathen practice that it is no wonder it should be regarded by impartial judges as Christianity paganized).
gain to the craftsmen—the master-artificers.
【행19:25 JFB】25. Whom he called together with the workmen of like occupation—rather, "with the workmen (or fabricators) of such articles," meaning the artisans employed by the master-artificers, all who manufactured any kind of memorial of the temple and its worship for sale.
【행19:26 JFB】26. ye see and hear—The evidences of it were to be seen, and the report of it was in everybody's mouth.
that not alone at Ephesus, but almost throughout all Asia, this Paul hath … turned away much people—Noble testimony this to the extent of Paul's influence!
saying that they be no gods which are made with hands—The universal belief of the people was that they were gods, though the more intelligent regarded them only as habitations of Deity, and some, probably, as mere aids to devotion. It is exactly so in the Church of Rome.
【행19:27 JFB】27. So that not only this our craft is in danger … but, &c.—that is, "that indeed is a small matter; but there is something far worse." So the masters of the poor Pythoness put forward the religious revolution which Paul was attempting to effect at Philippi, as the sole cause of their zealous alarm, to cloak the self-interest which they felt to be touched by his success (행16:19-21). In both cases religious zeal was the hypocritical pretext; self-interest, the real moving cause of the opposition made.
also the temple of the great goddess Diana … despised, and her magnificence … destroyed, whom all Asia and the world worshippeth—It was reckoned one of the wonders of the world. It was built about 550 B.C., of pure white marble, and though burned by a fanatic on the night of the birth of Alexander the Great, 356 B.C., was rebuilt with more splendor than before. It was four hundred twenty-five feet long by two hundred twenty broad, and the columns, one hundred twenty-seven in number, were sixty feet in height, each of them the gift of a king, and thirty-six of them enriched with ornament and color. It was constantly receiving new decorations and additional buildings, statues, and pictures by the most celebrated artists, and kindled unparalleled admiration, enthusiasm, and superstition. Its very site is now a matter of uncertainty. The little wooden image of Diana was as primitive and rude as its shrine was sumptuous; not like the Greek Diana, in the form of an imposing huntress, but quite Asiatic, in the form of a many-breasted female (emblematic of the manifold ministrations of Nature to man), terminating in a shapeless block. Like some other far-famed idols, it was believed to have fallen from heaven (행19:35), and models of it were not only sold in immense numbers to private persons, but set up for worship in other cities [Howson]. What power must have attended the preaching of that one man by whom the death blow was felt to be given to their gigantic and witching superstition!
【행19:28 JFB】28, 29. Great is Diana of the Ephesians—the civic cry of a populace so proud of their temple that they refused to inscribe on it the name of Alexander the Great, though he offered them the whole spoil of his Eastern campaign if they would do it [Strabo in Howson].
【행19:29 JFB】29. having caught Gaius and Aristarchus—disappointed of Paul, as at Thessalonica (행17:5, 6). They are mentioned in 행20:4; 27:2; 롬16:23; 고전1:14; and probably 3Jo 1. If it was in the house of Aquila and Priscilla that he found an asylum (see 고전16:9), that would explain 롬16:3, 4, where he says of them that "for his life they laid down their own necks" [Howson].
rushed … into the theatre—a vast pile, whose ruins are even now a wreck of immense grandeur [Sir C. Fellowes, Asia Minor, 1839].
【행19:30 JFB】30-34. when Paul would have entered in—with noble forgetfulness of self.
unto the people—the demos, that is, the people met in public assembly.
the disciples suffered him not—The tense used implies only that they were using their efforts to restrain him; which might have been unavailing but for what follows.
【행19:31 JFB】31. And certain of the chief of Asia—literally, "And certain also of the Asiarchs." These were wealthy and distinguished citizens of the principal towns of the Asian province, chosen annually, and ten of whom were selected by the proconsul to preside over the games celebrated in the month of May (the same month which Romanism dedicates to the Virgin). It was an office of the highest honor and greatly coveted. Certain of these, it seems, were favorably inclined to the Gospel, at least were Paul's "friends," and knowing the passions of a mob, excited during the festivals, "sent (a message) to him desiring him not to adventure himself into the theater."
【행19:32 MHCC】The Jews came forward in this tumult. Those who are thus careful to distinguish themselves from the servants of Christ now, and are afraid of being taken for them, shall have their doom accordingly in the great day. One, having authority, at length stilled the noise. It is a very good rule at all times, both in private and public affairs, not to be hasty and rash in our motions, but to take time to consider; and always to keep our passions under check. We ought to be quiet, and to do nothing rashly; to do nothing in haste, of which we may repent at leisure. The regular methods of the law ought always to stop popular tumults, and in well-governed nations will do so. Most people stand in awe of men's judgments more than of the judgement of God. How well it were if we would thus quiet our disorderly appetites and passions, by considering the account we must shortly give to the Judge of heaven and earth! And see how the overruling providence of God keeps the public peace, by an unaccountable power over the spirits of men. Thus the world is kept in some order, and men are held back from devouring each other. We can scarcely look around but we see men act like Demetrius and the workmen. It is as safe to contend with wild beasts as with men enraged by party zeal and disappointed covetousness, who think that all arguments are answered, when they have shown that they grow rich by the practices which are opposed. Whatever side in religious disputes, or whatever name this spirit assumes, it is worldly, and should be discountenanced by all who regard truth and piety. And let us not be dismayed; the Lord on high is mightier than the noise of many waters; he can still the rage of the people.
【행19:33 JFB】33. they drew Alexander out of the multitude, the Jews putting him forward—rather, "some of the multitude urged forward Alexander, the Jews thrusting him forward." As the blame of such a tumult would naturally be thrown upon the Jews, who were regarded by the Romans as the authors of all religious disturbances, they seem to have put forward this man to clear them of all responsibility for the riot. (Bengel's conjecture, that this was Alexander the coppersmith, 딤후4:14, has little to support it).
beckoned with the hand—compare 행13:16; 21:40.
would have made his defence—"offered to speak in defense."
【행19:34 JFB】34. But when they knew he was a Jew, all with one voice, for the space of two hours, cried out, Great is Diana, &c.—The very appearance of a Jew had the opposite effect to that intended. To prevent him obtaining a hearing, they drowned his voice in one tumultuous shout in honor of their goddess, which rose to such frantic enthusiasm as took two hours to exhaust itself.
【행19:35 JFB】35-41. when the town-clerk—keeper of the public archives, and a magistrate of great authority.
had appeased—"calmed."
the people—"the multitude," which the very presence of such an officer would go far to do.
he said … what man … knoweth not that the city of the Ephesians is a worshipper of the great goddess Diana—literally, the neocoros or "warden." The word means "temple-sweeper"; then, "temple-guardian." Thirteen cities of Asia had an interest in the temple, but Ephesus was honored with the charge of it. (Various cities have claimed this title with reference to the Virgin or certain saints) [Webster and Wilkinson].
and of the image which fell down from Jupiter—"from the sky" or "from heaven." See on 행19:27. "With this we may compare various legends concerning images and pictures in the Romish Church, such as the traditional likenesses of Christ, which were said to be "not made with hands"" [Webster and Wilkinson].
【행19:36 JFB】36. Seeing that these things cannot be spoken against, &c.—Like a true legal man, he urges that such was notoriously the constitution and fixed character of the city, with which its very existence was all but bound up. Did they suppose that all this was going to be overturned by a set of itinerant orators? Ridiculous! What did they mean, then, by raising such a stir?
【행19:37 JFB】37. For ye have brought hither these men, which are neither robbers of churches—"temple-plunderers," or sacrilegious persons.
nor yet blasphemers of your goddess—This is a remarkable testimony, showing that the apostle had, in preaching against idolatry, studiously avoided (as at Athens) insulting the feelings of those whom he addressed—a lesson this to missionaries and ministers in general.
【행19:38 JFB】38. if Demetrius have a matter—of complaint.
against any man, the law is open—rather, "the court days are being held."
and there are deputies—literally "proconsuls" (see on 행13:7); that is, probably, the proconsul and his council, as a court of appeal.
【행19:39 JFB】39. if ye inquire—"have any question."
concerning other matters—of a public nature.
【행19:40 JFB】40. For we—the public authorities.
are in danger of being called in question—by our superiors.
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