사도행전 19:25 주석

We left Paul in his circuit visiting the churches (Act 18:23), but we have not forgotten, nor has he, the promise he made to his friends at Ephesus, to return to them, and make some stay there; now this chapter shows us his performance of that promise, his coming to Ephesus, and his continuance there two years; we are here told, I. How he laboured there in the word and doctrine, how he taught some weak believers that had gone no further than John's baptism (Act 19:1-7), how he taught three months in the synagogue of the Jews (Act 19:8), and, when he was driven thence, how he taught the Gentiles a long time in a public school (Act 19:9, Act 19:10), and how he confirmed his doctrine by miracles (Act 19:11, Act 19:12). II. What was the fruit of his labour, particularly among the conjurors, the worst of sinners: some were confounded, that did but make use of his name (Act 19:13-17), but others were converted, that received and embraced his doctrine (Act 19:18-20). III. What projects he had of further usefulness (Act 19:21, Act 19:22), and what trouble at length he met with at Ephesus from the silversmiths, which forced him thence to pursue the measures he had laid; how a mob was raised by Demetrius to cry up Diana (Act 19:23-34), and how it was suppressed and dispersed by the town-clerk (Act 19:35-41).

And it came to pass that while Apollos was at Corinth,.... Whither he came after the Apostle Paul, and where he watered what the apostle had planted, and where he became very famous and eminent; insomuch that he was set up, though not with his will, at the head of a party, in opposition to the chief of the apostles, Peter and Paul; see Co1 1:12. Paul having passed through the upper coasts; that is, of Phrygia, Galatia, Pontus, Bithynia, Lydia, Lycaonia, and Paphlagonia; came to Ephesus; into Ionia, of which Ephesus was the chief city, and lay near the sea; wherefore the other countries are called the upper coasts; hither he came, according to his promise in Act 28:21 And finding certain disciples; such as believed in Christ, made a profession of him, and had been baptized in his name, for such were commonly called disciples: these do not seem to be persons, who were either converted by Paul, when he was at Ephesus before, or by Apollos, who had been there since, and was gone; but rather some who came hither from other parts, since the apostle was at this place; though indeed his stay at Ephesus before was so short, that they might be here, and he not hear of them, or meet with them.

And the whole city was filled with confusion,.... For the workmen that made the silver shrines very likely ran up and down in the city, crying out, great is Diana of the Ephesians, which brought the people out of their houses to inquire what was the matter; and the mob gathering and increasing, as they went along, threw the whole city into confusion and disorder: and having caught Gaius and Aristarchus, men of Macedonia; the latter of these was of Thessalonica in Macedonia, as appears from Act 20:4 but of what place the former was, is not certain; however, being a Macedonian, he could not be the Gaius of Derbe, mentioned in the same place, nor the Gaius of Corinth, Co1 1:14 but some third person. They are both Greek names; Aristarchus signifies the chief of princes, or the prince of chiefs; and Gaius is a name taken from the joy of parents, and is the same with the Roman name, Caius; they are both reckoned among the seventy disciples; the former is said to be bishop of Apamea in Phrygia, and the latter Bishop of Ephesus; See Gill on Luk 10:1. Paul's companions in travel; whom he brought with him out of Macedonia, and who had been with him to Jerusalem and Antioch, and were now returned with him to Ephesus, where they had been with him for the space of two years, or more: it is very much that this mob had not seized on Paul himself: it may be Paul was within doors, and these were without in the streets, and so were laid hold upon and carried away in a most forcible and violent manner by them: who having got them, they rushed with one accord into the theatre; where the public plays were acted in honour of the goddess Diana, and where, among other things, men were set to fight with wild beasts; and very likely the intention of the mob, in hurrying Paul's companions thither, was to throw them to the wild beasts. A theatre is a spectacle or show, so called, because in them fights were shown, plays were acted, games exercised, and battles fought between men and men, and between men and beasts, and between beasts and beasts; concerning which, take the following account (x): "Theatre, among the ancients, is a public edifice for the exhibiting of scenic spectacles, or shows to the people--under the word theatre was comprehended not only the eminence, whereon the actors appeared, and the action passed, but also the whole area, or extent of the place common to the actors and spectators: in this sense the theatre was a building encompassed with porticos, and furnished with seats of stone, disposed in semicircles, and ascending gradually over one another, which encompassed a space called the "orchestra"; in the front whereof was the "proscenium" or "pulpitum", whereon the actors performed the "scena", a large front adorned with orders of architecture; behind which was "postscenium", or the place where the actors made themselves ready, retired, &c. so that the "scena", in its full extent, comprehended all the part belonging to the actors. In the Greek theatres, the "orchestra" made a part of the "scena"; but in the Roman theatres, none of the actors ever descended into the "orchestra", which was taken up by the seats of the senators.'' For the better understanding the terms used, and the several parts of the theatre, let it be observed, that the "scena", according to others (y) was the place from whence the actors first went out; and it reached from one corner of the theatre to the other, and was threefold; "tragical", which was adorned in a royal manner with pillars and signs; "comical", which represented private buildings; and "satirical", which exhibited trees, caves, mountains, &c. Likewise, the "scena" was either "versile", when on a sudden the whole scene was turned by some machines; or "ductile", when by drawing away the boards the inward face of the scene appeared, or by drawing curtains. The "proscenium" was a place lower than the scene, in which the actors chiefly spoke and acted: the "postscenium" was a place in which these things were done, which could not be done fitly, and with decorum in the scenes: the "pulpitum" was a higher place in the "proscenium", in which those that recited stood: the "orchestra" was the last place, in which they danced, and near which the senators sat. Tarquinius Priscus was the first who introduced plays among the Romans; and the temple of Bacchus at Athens was the first theatre in the world, the remains of which are still to be seen. Of this theatre at Ephesus I have not met with any account; whether it was in the temple, or without, is not certain; very likely it might be a part of it, or adjoin unto it. (x) Chamber's Cyclopaedia in the word "Theatre". (y) Nieupoort. Compend. Antiqu. Roman. p. 285, 286. Yid. Alex. ab Alex. Genial. Diet. l. 5. c. 16.

Seest thou how God permits trials, and by them stirs up and awakens the disciples, and makes them more energetic? Then let us not sink down under trials: for He Himself will "also make the way of escape, that we may be able to bear them." Nothing so makes friends, and rivets them so firmly, as affliction: nothing so fastens and compacts the souls of believers: nothing is so seasonable for us teachers in order that the things said by us may be heard. For the hearer when he is in ease is listless and indolent, and seems to suffer annoyance from the speaker: but when he is in affliction and distress, he falls into a great longing for the hearing. For when distressed in his soul, he seeks on all sides to find comfort for his affliction: and the preaching brings no small comfort.

Observe the maliciousness of the man. He was wealthy himself, and to him indeed it was no such great loss; but to them the loss was great, since they were poor, and subsisted on their daily earnings. Nevertheless, these men say nothing, but only he. And observe: "Whom having collected, and the workmen of like occupation," having themselves common cause with him, "he said, Sirs, ye know that by this craft we have our wealth" then he brought the danger home to them, that we are in danger of falling from this our craft into starvation.

"From this work we have our wealth. Hath persuaded." How did he persuade - he, a man of mean consideration? How prevail over so great a force of habit? by doing what - by saying what? It is not for a Paul to effect this, it is not for a man. Even this is enough, that he said, "They are no gods." Now if the impiety of the heathen religions was so easy to detect, it ought to have been condemned long ago: if it was strong, it ought not to have been overthrown so quickly.

Afflictions cut us off from the sympathy we have for the present world, as appears in this, that we wish for death immediately, and cease to be loving of the body: which very thing is the greatest part of wisdom, to have no hankering, no ties to the present life. The soul which is afflicted does not wish to be concerned about many things: repose and stillness are all it desired, content for its part to have done with the things present, even though there be nothing else to follow.

A great good is affliction: and we learn this from our own children: for without affliction a boy would learn nothing useful. But we, more than they, need affliction. For if there, when the passions as yet are quiet, chastisement benefits them, how much more us, especially possessed as we are by so many! Nay, we behoove rather to have schoolmasters than they: since the faults of children cannot be great, but ours are exceeding great. Our schoolmaster is affliction. Let us then not draw it down willingly upon ourselves, but when it is come let us bear it bravely, being, as it is, always the cause of numberless good things; that so we may both obtain grace from God, and the good things which are laid up for them that love Him, in Christ Jesus our Lord.

He drew their attention to the danger: we, he says, are in danger of falling into hunger from our trade. However, what he said could have led them to true worship of God. If, as he says, this man (Paul) is so powerful that there is a danger he might convert everyone, and if from him there is a threat to what belongs to the gods, then one should consider what kind of God his is. Everywhere this Demetrius brings his speech back to the trade.

Paul, coming to Ephesus, finds certain disciples who had not received the gift of the Holy Ghost, knowing only the baptism of John, but receive it through the imposition of his hands, Act 19:1-7. He preaches for three months in the synagogues, Act 19:8. Many being hardened, he leaves the synagogues, and teaches daily in the school of Tyrannus for two years, Act 19:9, Act 19:10. He works many miracles, Act 19:11, Act 19:12. Account of the vagabond exorcist Jews, and the seven sons of Sceva, Act 19:13-17. Many are converted, and burn their magical books, Act 19:18-20. Paul purposes to pass through Macedonia and Achaia, to go to Jerusalem, and afterwards to Rome; but, having sent Timotheus and Erastus to Macedonia, continues a little longer in Asia, Act 19:21, Act 19:22. Demetrius, a silversmith of Ephesus, raises an uproar against Paul, which, after some tumultuous proceedings, is appeased by the town clerk, vv. 23-41.

By this craft we have our wealth - The word ευπορια not only signifies wealth, but also abundance. It was a most lucrative trade; and he plainly saw that, if the apostles were permitted to go on thus preaching, the worship of Diana itself would be destroyed; and, consequently, all the gain that he and his fellows derived from it would be brought to nought.

SIGNAL SUCCESS OF PAUL AT EPHESUS. (Acts 19:1-41) 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 (Co1 1:12; Co1 3:4), no doubt from the marked infusion of Greek philosophic culture which distinguished it, and which the apostle studiously avoided (Co1 2:1-5). 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 (Act 18:21). 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.

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.