King James Version
Acts 19
41 verses with commentary
Paul in Ephesus
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,
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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.
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And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism.
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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.
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When they heard this, they were baptized in the name of the Lord Jesus.
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And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied.
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And all the men were about twelve.
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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.
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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.
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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.
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The Sons of Sceva
And God wrought special miracles by the hands of Paul:
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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.
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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.
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And there were seven sons of one Sceva , a Jew, and chief of the priests, which did so.
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And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye?
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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.
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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.
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And many that believed came, and confessed, and shewed their deeds.
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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.
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So mightily grew the word of God and prevailed.
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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.
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So he sent into Macedonia two of them that ministered unto him, Timotheus and Erastus; but he himself stayed in Asia for a season.
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The Riot in Ephesus
And the same time there arose no small stir about that way.
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The Greek τάραχος (tarachos, 'stir') implies public disturbance and tumult. Paul's ministry in Ephesus—spanning three years (20:31)—had so thoroughly impacted the city that economic and religious structures faced collapse. The gospel's transforming power threatened not just beliefs but entire industries built on idolatry.
For a certain man named Demetrius, a silversmith, which made silver shrines for Diana, brought no small gain unto the craftsmen;
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No small gain repeats Luke's litotes, ironically contrasting spiritual versus economic profit. The Greek ἐργασία (ergasia) means 'business' or 'profit'—Demetrius openly acknowledged that religious devotion served financial interests. Paul's preaching threatened not theology but profits, exposing how economic systems often sustain false religion.
Whom he called together with the workmen of like occupation, and said, Sirs, ye know that by this craft we have our wealth.
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The craftsmen's guild system provided economic protection and social identity. Paul's message—that handmade gods are not gods (v. 26)—struck at both their theology and their income. This tension between gospel truth and economic self-interest recurs throughout church history.
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:
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They be no gods, which are made with hands (χειροποίητοι, cheiropoiētoi)—This echoes prophetic mockery of idols (Psalm 115:4-8, Isaiah 44:9-20). Paul's preaching exposed the obvious absurdity: creators cannot be inferior to their creations. The gospel's intellectual coherence, combined with Spirit-power, systematically dismantled Artemis worship.
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. set at nought: or, brought into disrepute, or, contempt
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Whom all Asia and the world worshippeth—Artemis commanded international reverence. Her temple functioned as bank, asylum, and pilgrimage destination. Yet Demetrius betrayed anxiety: if Christianity could devastate Artemis worship in her own city, no idol was safe. The gospel's exclusivity ultimately confronts every false god, whether ancient idols or modern ideologies.
And when they heard these sayings, they were full of wrath, and cried out, saying, Great is Diana of the Ephesians.
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This mob reaction reveals how paganism conflates religion, economics, and civic pride into an inseparable identity. When the gospel threatens any component, the entire system responds with rage. The craftsmen's anger wasn't theological—they feared revenue loss—but they weaponized religious fervor to defend financial interests.
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.
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Luke's precision naming these men (Aristarchus appears in Acts 20:4, 27:2; Colossians 4:10; Philemon 24) honors faithful companions who shared apostolic dangers. The theatre, seating 25,000, served as Ephesus's civic assembly space—religion, commerce, and politics converged in one chaotic explosion.
And when Paul would have entered in unto the people, the disciples suffered him not.
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This tension between apostolic boldness and prudent protection recurs throughout Acts. Paul's willingness to die for Christ was commendable, but wisdom sometimes requires strategic retreat to preserve ministry. The disciples' intervention shows corporate discernment can temper individual zeal—even apostolic zeal. Their restraint saved Paul for years of continued ministry, including writing much of the New Testament.
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.
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Their concern was pragmatic: Paul's presence would escalate violence, not quell it. Even powerful Asiarchs couldn't guarantee his safety in mob chaos. This shows how effective ministry builds bridges even with those who don't share our faith—Paul's character earned respect that transcended theological disagreement.
Some therefore cried one thing, and some another: for the assembly was confused; and the more part knew not wherefore they were come together.
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Luke's satirical tone is unmistakable: calling this chaos an 'assembly' mocks pretensions to civic order. True ekklēsia (the church) operates by the Spirit with discernment; false ekklēsia (angry mobs) operates by emotion without understanding. The contrast highlights the church's countercultural nature—we gather around truth, not rage; we speak with understanding, not confusion.
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.
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This moment captures the tragic irony of Jewish-Christian relations in Acts: Jews repeatedly tried to distinguish themselves from Christians, fearing Gentile hostility would spill onto them. Yet in pagan eyes, the distinction meant nothing—both were ethnic/religious minorities. Alexander's attempted apologetic failed because mob rage doesn't listen to nuance.
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.
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This sustained chanting functioned like modern protest chants—drowning out opposition through sheer volume and repetition. The anti-Jewish prejudice exposed here shows that mob violence targets minorities indiscriminately. Jews couldn't separate themselves from Christians because pagans viewed both as threats to Artemis worship. The two-hour duration suggests demonic energy sustaining religious fervor—human voices grow hoarse, but spiritual opposition perseveres.
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? a worshipper: Gr. the temple keeper
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"Appeased" translates katasteilas (καταστείλας), meaning to quiet down, calm, or restrain. The clerk's diplomatic skill de-escalated mob violence that threatened Paul and his companions. His argument appeals to civic pride: Ephesus's status as "worshipper" (neōkoron, νεωκόρον, literally 'temple-keeper' or 'temple-warden') of Artemis/Diana was universally acknowledged. The city held official designation as guardian of Artemis's temple, one of the seven wonders of the ancient world.
The reference to "the image which fell down from Jupiter" describes the cult statue believed to have fallen from heaven (diopetous, διοπετοῦς, 'fallen from Zeus'). This probably refers to a meteorite venerated as divine. The clerk's speech ironically demonstrates that even pagan officials recognized Christianity posed no political threat—the real danger was mob hysteria jeopardizing Ephesus's relationship with Rome. God uses even pagan authorities to protect His gospel messengers (Romans 13:1-4).
Seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly.
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Ye ought to be quiet, and to do nothing rashly—The imperatives δέον ἐστιν (deon estin, 'it is necessary') and μηδὲν προπετὲς πράσσειν (mēden propetes prassein, 'to practice nothing rash') call for civic order. The town clerk recognizes that mob violence threatens Roman oversight of Ephesus's self-governance. His concern isn't truth but social stability—yet God uses even pagan officials to protect His messengers, just as He used Pharaoh's daughter to save Moses.
For ye have brought hither these men, which are neither robbers of churches, nor yet blasphemers of your goddess.
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The phrase robbers of churches literally means 'temple robbers,' referring to those who stole from pagan shrines—a serious crime in Roman law. Blasphemers of your goddess would have included direct mockery or desecration. Paul's approach was to proclaim the truth of the living God and let the Holy Spirit convict, rather than attacking paganism frontally. This created legal protection: Roman law allowed new religions unless they disturbed the peace or committed sacrilege.
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. the law: or, the court days are kept
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And there are deputies (ἀνθύπατοί, anthypatoi, 'proconsuls')—likely referring to the proconsul's representatives since there was technically one proconsul of Asia. Let them implead one another (ἐγκαλείτωσαν ἀλλήλοις, enkaleitōsan allēlois, 'let them bring charges against one another') is the proper legal term for formal accusation. The clerk's point: you have courts, use them—mob justice is illegal and dangerous under Roman rule.
But if ye enquire any thing concerning other matters, it shall be determined in a lawful assembly. lawful: or, ordinary
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It shall be determined in a lawful assembly (ἐν τῇ ἐννόμῳ ἐκκλησίᾳ, en tē ennomō ekklēsia, 'in the lawful assembly')—ἐννόμῳ means 'legal, legitimate, according to law,' distinguishing it from this illegal mob (also called ἐκκλησία, ekklēsia, 'assembly' in v. 32). The irony: Luke uses ekklēsia for both the church and the civic assembly, but only one operates lawfully—and it's not the Ephesian mob. The clerk insists on proper democratic process through the official city assembly, not riot.
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.
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There being no cause whereby we may give an account of this concourse—The clerk admits there's no αἰτίας (aitias, 'cause, legal grounds') to justify this συστροφῆς (systrophēs, 'gathering, conspiracy, riot'). He cannot provide a λόγον (logon, 'defense, explanation') to Roman authorities. His fear is pragmatic and political—protecting Ephesus's status and his own position—yet God uses even self-interested officials to protect His church.
And when he had thus spoken, he dismissed the assembly.
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This assembly (ἐκκλησίαν, ekklēsian) is now legally dismissed, ending the illegal gathering. The parallel is instructive: just as the town clerk authoritatively dismisses an unlawful assembly, Christ will one day judge and dismiss all earthly assemblies that oppose His kingdom. Meanwhile, the true ekklēsia—the church—continues to grow even as hostile assemblies are scattered. God's sovereign orchestration through a pagan official saved Paul from mob violence and set a legal precedent protecting Christian preaching.