While Apollos was at Corinth, Paul … came to Ephesus.
--Ephesus was the third capital and starting point of Christianity At Jerusalem Christianity was born in the cradle of Judaism; Antioch had been the starting point of the Church of the Gentiles; Ephesus was to witness its full development, and the final amalgamation of its unconsolidated elements in the work of John, the apostle of love. It lay one mile from the sea in the fair Asian meadow where myriads of swans and other waterfowl disported amid the windings of the Cayster. Its haven, once among the most sheltered and commodious in the Mediterranean, was thronged with vessels from every part of the civilised world. It lay at the meeting point of two great roads and commanded easy access to the whole interior continent. Its population was multifarious and immense. Its markets, glittering with the produce of the world’s art, were the Vanity Fair of Asia, and furnished the imagery of Revelation 18:12-13. And Ephesus was no less famous than it was vast and wealthy. No name is more splendidly emblazoned in the annals of human culture than that of the great capital of Ionia. Here Anacreon sang the light songs which so thoroughly suited the soft temperament of the Greek colonists in that luxurious air; here Thales gave the first impulse to philosophy; here the deepest of all Greek thinkers, “Heracleitus the Dark,” meditated on those truths which he uttered in language of such incomparable force, and here Parrhasius and Apelles studied their immortal art. And although its splendour was increased by its being the residence of a Roman Proconsul it was still essentially Greek, with a civilisation more deeply imbued with Oriental than Western influences, fostering superstitions which owed their maintenance to the self-interest of various priestly bodies, and utterly debased the moral character of the people. Just as the mediaeval sanctuaries attracted all the scum and villainy, all the cheats and debtors and murderers of the country round, and inevitably pauperised and degraded the entire vicinity--just as the squalor of the lower purlieus of Westminster to this day is accounted for by its direct affiliation to the crime and wretchedness which sheltered itself under the shadow of the Abbey--so the vicinity of the great temple at Ephesus reeked with the congregated pollutions of Asia. So inveterate was the vice of the place that one of its philosophers declared that the whole Ephesian population deserved to be throttled man by man. Such was the city which was, with the exception of Rome, by far the most important scene of Paul’s toils, and which he regarded as “a great door and effectual” though there were “many adversaries.” (Archdeacon Farrar.)
Paul at Ephesus
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.)
Paul at Ephesus
Or the contact of Christianity with idolatry, as sustained by superstition, by national pride, and by the love of gain. Note--
I. The difficulties encountered from the peculiar form of idolatry.
1. The two obstacles which the apostles everywhere encountered were, of course, Judaism and Paganism. But, while Judaism was fixed and unchanging, the heathen systems were variable; and the form of their opposition to Christianity varied with the character of the prevalent idolatry or philosophy, and with the intelligence or barbarism of the people. In one place heathenism was connected with gross profligacy and superstition; in another with intellectual refinement, with all that was beautiful in art and profound in learning; in others with national pride, with secular callings, with the power of the state. All these were to be overcome before Christianity could secure its ascendency.
2. In all countries religion is the most powerful principle that controls the human mind. In its very nature it is supreme as a principle in governing men. There is power in attachment to one’s country, to friends, to property, to liberty, to life; but the power of religion, as such, is superior to all these, for men are willing to sacrifice them all in honour of their religion. In addition to this, there is a power derived from the incorporation of religion with customs, opinions, and lucrative pursuits; laws, vested rights, caste, and civil and sacred offices. Both these sources of power existed here in forms most difficult to overcome.
(1) The religious principle itself was as mighty as in any other part of the world. All the religious affections of the people were absorbed in the worship of one divinity.
(2) The natural power of religion was combined with all that could add to its hold upon the mind. It was closely combined with--
(a) The practice of magic (verse 19).
(b) National pride. The temple of Diana yeas the chief glory of the city; and, around that, all that there was of patriotism and pride would be concentrated.
(c) The wealth of the city furnished employment to a considerable portion of its inhabitants (verse 24).
II. The preparation which had been made for the introduction of the gospel. Unlike most ether places, Ephesus was prepared for the gospel, and in a way which bore a striking resemblance to that which was made for Christ by the forerunner. The doctrines of John had been brought to Ephesus, and had been enforced by the eloquence of Apollos, with the result that a little band of disciples were apparently waiting for the coining of the Messiah. Their knowledge was very defective; yet it illustrates their sincerity, their desire to serve God, and their purpose to welcome the truth from whatever quarter it might come, that when these twelve disciples were told by Paul what was the real purport of the doctrines of John (verse 4), they welcomed the announcement, and “were baptized in the name of the Lord Jesus” (verse 5). On them as on the apostles at Pentecost “the Holy Ghost” now “came, and they spake with tongues, and prophesied” (verse 6).
III. The manner of Paul’s labours at Ephesus. For this we are indebted to Acts 20:18-21.
1. Paul had a tender heart; a heart made for, and warmed with love. He wept much, for he saw the condition of lost men--their guilt, their danger, their insensibility, their folly (Romans 9:2-3).
2. He kept back nothing that was “profitable” to them--none of the things which would promote their salvation.
3. He did this “publicly.” In the synagogue, in the open air--wherever men were accustomed to be assembled, and “from house to house.” He went from family to family.
4. That on which he relied, as the means of men’s conversion, was not human learning; nor did he preach good works as the ground of salvation, but repentance toward God, and faith toward our Lord Jesus Christ.
IV. The results which followed. A Church was established among the most interesting of all the New Testament churches--one to which the Saviour subsequently said, “I know thy works,” etc. (Revelation 2:2; Revelation 2:8). From the address, the narrative, and the Epistle we learn that--
1. was not a small Church. This may be inferred from the number of its elders who met Paul at Miletus, and from the fact stated by Demetrius, that Paul had “turned away much people” (Acts 20:26-27).
2. It was Presbyterian in its form. Those who met Paul at Miletus were elders or presbyters. There is no mention of “a bishop” in connection with the place, except that the elders are termed “overseers” or bishops.
3. Its religion was eminently one of principle, and not a thing of mere feeling, nor the result of temporary excitement. It led to such voluntary sacrifices as to show that it must have been founded on principle (Acts 20:19-20).
4. Its doctrinal belief, if we may judge by the Epistle, was most advanced. They were evidently capable of appreciating the deep things of God.
V. The opposition which was aroused.
1. It was based on--
(1) Personal interest.
(2) National religion.
2. Christianity promotes the welfare of the world, and in so doing it condemns wrong sources of gain. Commotions may ensue, but society is a gainer in the end. (A. Barnes, D. D.)
Paul at Ephesus
1. Some persons are ever on the watch for points of difference. How unlike St. Paul who, when he taught, ever started from some point of agreement; and when he would correct, always began with something which he could commend. Observe his course here. Is there anyone who agrees with him entirely? Yes, there is his new friend Aquila. Who next? Are there any other disciples? Yes, there are twelve men who know something of the way of the Lord; to them he will first address himself, treat with them on common ground, and lead them on into the higher doctrine of Christian baptism and of the Holy Spirit. A man who would do God’s work must first see how far God has done it to his hand. If there is one who is only defective, he must not be treated as if he were outside the pale; he must be taken up where he is and carried onward. Next, there are those who, though not Christian believers, have yet a true faith so far as God Himself is concerned. To their synagogue, therefore, in the third place, St. Paul wends his way, and argues with them out of their own Scriptures that Jesus is Christ. Rejected by the Jews, however, he transfers his instructions to the school of one Tyrannus.
2. I stop to consider two expressions.
(1) The subject of St. Paul’s persuasions was “the kingdom of God”; that kingdom for the coming of which we pray whenever we utter the Lord’s own prayer, of which our Lord said, It is “within you”; and St. Paul, It is “righteousness, peace, and joy in the Holy Ghost.” Surely no question can be more urgent than this, Am I inside that kingdom in heart as well as in form? If not, I may be called a Christian, but Christ’s own word tells me that I am none of His.
(2) Another name for the thing is “the way.” The Christian doctrine and discipline is a road, or a journey. I do not ask now what its characteristics are; steep or level, rough or smooth, short or long, easy or difficult. I only ask, Are you in it? I know life without Christ is a journey marked by its milestones, with a grave for its end. But Christ’s way is something more than this. A Christian has not only to get through the life of this world, bearing its troubles as he may, and by slow stages reaching its close; but he has a rule to travel by--Christ’s word and will. He has an end to make for--the recompense which Christ has promised, the rest which God has prepared in heaven for His people. Are you living by this rule, and making for this destination?
3. A singular scene now opens. Every great city has its peculiarities. Ephesus was a city with one dominant superstition, the worship of the goddess Diana; and with a host of smaller superstitions growing out of it. In particular, it was the headquarters of magical art. Here, then, was a new field for the operations of the gospel. When Moses was confronted with the magicians of Egypt, he first beat them on their own ground, and then led the way where they could not even pretend to follow. It was somewhat thus with the sorcerers of Ephesus. As scrolls and rhymes were thought powerful against calamity, so it pleased God to work in this one place “works of power, not the ordinary, by the hands of Paul”; marvels of supernatural healing, wrought, without word or even presence, by means of handkerchiefs or aprons brought from his body; just as the hem of our Lord’s garment was on one occasion the medium of conveying a medicinal virtue to a suffering woman. It was natural that imposture should try its hand at a work so remarkable. Evidently the name of the Lord Jesus was St. Paul’s one charm. St. Paul never left it in doubt whence his power came. Thus some of the vagabond Jewish exorcists tried the effect of this all-powerful Name. It is playing with edged tools to preach a gospel--still more, to try practical experiments with a gospel--which we ourselves do not believe. It was so with these Jews. The rumour of their defeat spread through Ephesus, carrying with it the assurance that this was no new superstition added to the already crowded wonder market, but a superhuman power fatal to counterfeit and impossible to resist. And persons who practised the unlawful arts now came forward, under the impression of this terrible event, confessing their deeds and making a public renunciation.
4. So mightily grew the Word of the Lord and prevailed. It was not a mere skulking, creeping progress; it was, for once, a mighty--the word expresses almost a forcible and victorious--growth of the Word: a great battle had been fought, between the power of truth and the power of error, and the saying had been verified once again to the very senses of men, “Great is truth, and shall prevail!” (Dean Vaughan.)
Paul at Ephesus
I. A teacher will be certain to meet with persons astonishingly ignorant. It is well to set out with this expectation, and so to be prepared for such discoveries.
II. When a teacher meets with such persons he should regard them not with irritation but compassion. Some ignorance, of course, is wicked, but much, as was the case with these disciples, is involuntary. In any case it is a proper subject for pity.
III. Such persons under proper instruction may evince a capacity for receiving the highest gifts of the Holy Spirit. Let us not despair in the case of the pitiably ignorant, but hopefully instruct them. Beneath the thick crust may lie a gem capable of receiving the finest polish.
IV. There are certain unbelievers whom a wise teacher will leave to themselves (Acts 20:9). Time spent in arguing with those who will not believe is worse than wasted: you will only confirm them in their self-conceit or harden them in their wickedness.
V. A teacher who, amid opposition, continues to faithfully bear witness for the truth will not be left without witness from God (Acts 20:11-12). (R. A. Bertram.)
Paul at Ephesus
We have here four classes of hearers, and we see that the effects produced on each were determined by their disposition.
I. The partially instructed disciples of John. These eagerly welcomed the light and were rewarded by a special benediction. Their conduct is worthy of all imitation. It is said that theology is a finished science, and that no progress in it is now possible. But this is to confound the source of theology with what men have drawn from it. We cannot look for additions to the sacred volume, but surely we ought to look for an increase in our understanding of its meaning. Theology is just like the other sciences. The stars have been in the sky from the day when they were first viewed by Adam; but what progress has been made since then in astronomy! The rocks beneath us have been just as they are now for millenniums, yet what advancement have these last years seen in geology! And in the same way, though the Bible is complete, God has always “more light to break forth from His Holy Word.” There is sometimes an interpretation given by the very character of an age, and the simultaneousness with which in many lands the doctrines of the Reformation flashed upon the minds of independent inquirers--analogous to the scientific discoveries made in different countries at the same time--may help us to understand how new truths in theology may yet be found in the wellsearched field of Scripture.
II. The Jews. Here we see the blinding influence of prejudice in the hearing of the truth. In John’s disciples we see that “To him that hath shall be given,” in the Jews that “From him that hath not shall be taken even that he hath.” They who stubbornly refuse the salvation of Christ are in danger of being put beyond the possibility of being saved.
III. The vagabond exorcists. In them we see how men may turn a little knowledge of the gospel to account as a worldly speculation. Their case is paralleled by the indulgence mongers of the Middle Ages upon whom the people rose as this poor possessed one did on the seven sons of Sceva. But it is equally bad when people attend upon ordinances because it will add to their position in society, or improve their business connection. Avaunt, therefore, all who would make a gain of godliness! The devil himself is ashamed of you. The evils of our times will not recede before Sceva mammon worshippers, but only before the Pauls whose hands are clean and whose hearts are pure.
IV. The magicians. Here we have an illustration of earnest, sincere, and believing hearing. Their repentance was not of that cheap sort that spends itself only in tears. It was like that of the woman who, when she heard a sermon on false measures, went straight home and burnt the bushel. Have you nothing to burn? (W. M. Taylor, D. D.)
Paul’s mission Divinely directed
As Philip was sent to the desert of Gaza with the water of life to the thirsting Ethiop, Paul was sent on the same errand to those twelve men and their companions who punted for the living water in the desert place of a huge idolatrous city. The Lord knoweth them that are His, and how to find them out. He will never leave them nor forsake them. (W. Arnot, D. D.)
Apollos completed by Paul
1. Something had occurred since Paul was last at Ephesus. Apollos had been exercising his ministry, and some twelve men had answered the persuasion of his matchless eloquence; but Paul found them out, and noticed that something was absent. He said, “Have ye received the Holy Ghost since ye believed?” If you had a new life would have lifted you up to higher levels of thought and feeling and utterance; what is wanting here is the Holy Ghost. Looking upon us today, what would Paul inquire? If he saw us world bound, if he saw our truant minds running out of the Church for the purpose of collecting accounts and alleviating temporal anxieties--if he saw our prayers like birds with bruised wings that could not fly, he would say, “What is wanting here is the Holy Ghost--Spirit of fire, of light, of love!” There is no mistaking His presence, for there is none like it. “The fruit of the Spirit is … joy.”
2. The twelve men who followed Apollos were like their eloquent leader. Apollos knew only the baptism of John, and what he knew he preached. If you come to me knowing only the first four rules of arithmetic, I must not begin your education by throwing into contempt the only four rules you do know; my object must be to lead you on until you feel that these rules are only for infants. Paul did not attempt to undervalue the work of Apollos--he carried it on to holy consummation. One minister must complete the work which another minister began. The instructive teacher must not undervalue the eloquent evangelist. They belong to one another. We must put out no little light, but be thankful for its flicker and spark. The yoking man likes to hear a fluent speaker. He goes to the church where Apollos preaches long before the doors are opened, and willingly stands there that he may hear this mighty wind of sacred appeal. But Time--teaching, drilling, chastening Time--has its work upon the mind, and we come to a mental condition which says, “There was more in that one sentence of Paul’s than in that Niagara whose bewildering forces once stupefied our youthful minds.” But do not condemn any man. Let him teach what he can.
3. If Paul did not discredit the work of Apollos, the disciples of Apollos did not discredit the larger revelation of Paul. The inference is, that the disciples of Apollos were well taught. They were not finalists; they felt that something more might be possible. That is the highest result of education. Christians are always “looking forward and hastening unto.” When did Christ say, “This is the end”? We know what He did say. “I have yet many things to say unto you, but ye cannot bear them now.” “Thou shalt see greater things than these.” “When He, the Spirit of truth, is come, He will guide you into all truth.” This enables me to look hopefully upon some persons who do not know the full extent of Christ’s name. Such men are not to be won by denunciation, but by recognition.
4. There were only twelve of these men; and yet there is no whining about a “poor” Church and a “weak” Church. We must burn such adjectives out of the speech of Christians. A Church is not necessarily strong because its pews are thronged and its collections are heavy. It may be that the handful of copper given by some village Church may be more than the two handsful of gold given by the metropolitan congregation.
5. The gospel in Ephesus produced its usual two-fold effect. Some received the Holy Ghost and advanced, while others “were hardened and believed not.” It must always be so. The gospel is a savour of life unto life, or of death unto death. Every sermon makes us worse or better.
6. In verse 11 we have an expression which is out of place in the cold speech of today’s Christianity. We are afraid of the word “miracles”; we have almost to apologise for its use. But the writer of the Acts not only speaks of miracles, but of “special miracles.” Until the Church becomes bold enough to use its native tongue it will live by sufferance, and at last it will crawl into a dishonoured grave--the only tomb which it has deserved. (J. Parker, D. D.)
The best method of evangelising a city
When Paul enters Ephesus he does not stand up at once to harangue indiscriminate multitudes on the great subjects of the gospel; but goes philosophically to work. He thoughtfully surveys the situation, inquires into its condition, endeavours to ascertain whether there are any persons in any degree prepared to accept his doctrines.
I. He begins with those who are most acquainted with his doctrines. He found certain disciples who had made some progress in Christian knowledge, and endeavoured to live up to the point of their intelligence. To establish in the faith “twelve” such men would prove more conducive to the advancement of truth than to elicit the thunderous cheers of a crowded and promiscuous auditory.
1. He promptly convicts them of the deficiency of their Christianity. He does this by two questions--
(1) “Have ye received the Holy Ghost since ye believed?” They said unto him, “We have not so much as heard whether there be any Holy Ghost.”
(2) “Unto what, then, were ye baptized?” Their answer explains their ignorance. “They said, Unto John’s baptism.” They had not yet come fully into the school of Christ. It is clear from the sequel that those questions struck deep and made them profoundly conscious of their deficiency.
2. He effectively ministers to their advancement in Divine knowledge (verse 4). By this he teaches them that John’s ministry was--
(1) Reformative.
(2) Introductory.
John told his vast audiences to believe on Him that would come after him, that is, Christ Jesus. Now this teaching of the apostle was effective (verse 5). Baptism was an expression of that higher stage of experience to which Paul’s ministry had raised them.
3. He conveys the miraculous gifts of the Spirit (verse 6). The gift of tongues was not a gift of new languages, but the gift of speaking spiritual truths with supernatural fervour and force. The Spirit did not make them linguists, but spiritual orators. New ideas will make an old language new. This gift of speech enabled them to prophesy--i.e., teach. “He that prephesieth speaketh unto men to edification and exhortation and comfort.”
II. He proceeds to those who were next to the “twelve” in their acquaintance with his doctrines. His ministry with the Jews was--
1. Argumentative. “Disputing.” He gave reasons to sustain his propositions, and answered objections. He spoke to men’s judgment.
2. Persuasive. He plied them with motives rightly to excite their affections and determine their will. It was--
3. Indefatigable. He was “daily” at the work, instant in season and out of season.
III. He ultimately goes forth into the wide world of general society--into the school of Tyrannus. The result was--
1. A wide diffusion of the gospel (verse 10). Ephesus was the metropolis, and into it the population of the provinces were constantly flowing for purposes both of commerce and of worship.
2. The ejection of evil spirits (verse 12). His supernatural ministry was--
(1) Derived. Unlike Christ, he had not the power of working miracles natural in himself (verse 11).
(2) Beneficent. It was put forth, not to wound or to injure men, but to heal and bless them.
(3) Strikingly manifest. The mere “handkerchiefs or aprons” which touched his body carried with them virtue to heal the diseased and to expel the devil from the possessed. (D. Thomas, D. D.)
The Word and the world
I. The baptism of John’s disciples.
1. The baptism of John means his doctrine, which is briefly symbolised by the ritual act, and was contained within a very narrow range. “Repent.” “Fruits worthy of repentance”--fruits was the burden of John’s message. A preparatory one evidently; one needing something additional to complete it, as St. Paul told these converts. And none felt this more distinctly than John. “He must increase, but I must decrease.” The work of John was simply the work of the axe; to cut up by the roots ancient falsehoods; to tear away all that was unreal. A great work, but still not the greatest. And herein lay the difference between the two baptisms. The one was simply the washing away of a false and evil past; the other was the gift of the power to lead a pure, true life. This was all that these men knew; yet they are reckoned as disciples. Let us learn from that a judgment of charity. Let not the religious man sneer at “merely moral men.” Morality is not religion, but it is the best soil on which religion grows. Nay, it is the want of this preparation which so often makes religion a sickly plant in the soul. Men begin with abundance of spiritual knowledge, and understand well the “scheme of salvation.” But if the foundation has not been laid deep in a perception of the eternal difference between right and wrong, the superstructure will be but flimsy. It is a matter of no small importance that the baptism of John should precede the baptism of Christ. The baptism of repentance before the baptism of the Spirit.
2. The result which followed this baptism was the gifts of tongues and prophecy--the power, i.e., not to speak various languages, but to speak spiritual truths with heavenly fervour. Touch the soul with love, and then you touch the lips with hallowed fire, and make even the stammering tongue speak the words of living eloquence.
II. The burning of the “Ephesian letters.” Ephesus was the metropolis of Asia. Its most remarkable feature was the temple of Diana, which contained a certain image, reported to have fallen from the skies--perhaps one of those meteoric stones which are reckoned by the vulgar to be thunderbolts from heaven. Upon the base of the statue were certain mysterious sentences, and these, copied upon amulets, were known as the “Ephesian letters.” Besides this there was a Jewish practice of the occult art--certain incantations, herbs, and magical formulas, said to have been taught by Solomon, for the expulsion of diseases and the exorcism of evil spirits. There is always an irrepressible desire for communion with the unseen world. And where an over-refined civilisation has choked up the natural and healthy outlets of this feeling, it will inevitably find an unnatural one. Ephesus was exactly the place where Jewish charlatans and the vendors of “Ephesian letters” could reap a rich harvest from the credulity of sceptical voluptuaries.
2. The essence of magic consists in the belief that by some external act--not making a man wiser or better--communication can be ensured with the spiritual world. It matters not whether this be attempted by Ephesian letters or by Church ordinances or priestly powers. The spirit world of God has its unalterable laws. “Blessed are the pure in heart, the merciful, the peacemakers, the meek, the poor in spirit.” “If any man will do His will, be shall know.” “If a man love Me he will keep My words: and My Father will love him, and We will come unto him, and make our abode with him.” There is no way of becoming a partaker of “the powers of the world to come,” except by having the heart right with God. No magic can reverse these laws. The contest was brought to an issue by the signal failure of the magicians to work a miracle, and the possessors of curious books burnt them.
3. You will observe in all this--
(1) The terrible supremacy of conscience. They could not bear their own secret, and they had no remedy but immediate confession. It is this arraigning accuser that compels the peculator to send back the stolen money with the acknowledgment that he has suffered years of misery. It was this that made Judas dash down his gold in the temple, and go and hang himself. It is this that has forced the murderer from his unsuspected security to deliver himself up to justice, and to choose a true death rather than the dreadful secret of a false life.
(2) The test of sincerity furnished by this act of burning the books.
(a) It was a costly sacrifice.
(b) It was the sacrifice of livelihood. And a magician of forty was not young enough to begin the world again with a new profession.
(c) It was the destruction of much knowledge that was really valuable. As in the pursuit of alchemy real chemical secrets were discovered, so it cannot be doubted that these curious manuscripts contained many valuable natural facts.
(d) It was an outrage to feeling. Costly manuscripts, many of them probably heirlooms associated with a vast variety of passages in life, were to be committed mercilessly to the flames.
(e) Remember, too, how many other ways there were of disposing of them. Might they not be sold, and the proceeds “given to the poor”? or be made over to some relative who would not feel anything wrong in them. Or might they not be retained as curious records of the past? And then Conscience arose with her stern, clear voice. They are the records of an ignorant and guilty past. There must be no false tenderness. To the flames with them, and the smoke will rise up to heaven a sweet savour before God.
4. Whoever has made such a sacrifice will remember the strange medley of feeling accompanying it. Partly fear constrained the act, produced by the judgment on the other exorcists, and partly remorse; partly there was a lingering regret as leaf after leaf perished in the flames, and partly a feeling of relief; partly shame, and partly a wild tumult of joy, at the burst of new hope, and the prospect of a nobler life.
6. There is no Christian life that has not in it sacrifice, and that alone is the sacrifice which is made in the spirit of the conflagration of the “Ephesian letters.” If the repentant slaveholder sells his slaves to the neighbouring planter, or if the trader in opium or in spirits quits his nefarious commerce, but first secures its value; or if the possessor of a library becomes convinced that certain volumes are immoral, and yet cannot sacrifice the costly edition without an equivalent, what shall we say of these men’s sincerity?
III. The sedition respecting Diana’s worship. Notice--
1. The speech of Demetrius; in which observe--
(1) The cause of the slow death which error and falsehood die. Existing abuses in Church and State are upheld because they are intertwined with private interests. This is the reason why it takes centuries to overthrow an evil, after it has been proved an evil.
(2) The mixture of religious and selfish feelings. Not only “our craft,” but also the worship of the great goddess Diana. And so it is with many a patriotic and religious cry. “My country,” “my Church,” “my religion”--it supports me. “By this craft we have our wealth.”
(3) Numbers are no test of truth. The whole world worshipped the goddess. If numbers tested truth, Apollos in the last chapter need not have become the brilliant outcast from the schools of Alexandria, nor St. Paul stand in Ephesus in danger of his life. He who seeks Truth must be content with a lonely, little-trodden path. If he cannot worship her till she has been canonised by the shouts of the multitude, he must take his place with this wretched crowd who shouted, “Great is Diana!” till truth, reason, and calmness, were all drowned in noise.
2. The judicious speech of the chamberlain, in which observe--
(1) The impression made by the apostle on the wiser part of the community. The Asiarchs were his friends. The town clerk exculpated him, as Gallio had done at Corinth. Herein we see the power of consistency.
(2) The admitted moral blamelessness of the Christians. Paul had not “blasphemed” the goddess. As at Athens he had not begun by attacking errors. He preached Truth, and its effect began to be felt already. Overcome evil by good, error by truth. (F. W. Robertson, M. A.)