represented, with a sort of tower upon her head, her arms supported by two staves: at her feet are represented two stags, with their backs towards each other. The sun is represented on the right side of her head, and the moon as a crescent on the left. On each side, and at the bottom of this temple, are the words πρwTwv Arias Eperiwr. Some think that the medals here referred to, are the same that are meant by the silver shrines, made by Demetrius and his craftsmen. See the note on ver. 27. Brought no small gain] There were many made, many sold, and probably at considerable prices. Verse 26. Verse 25. By this craft we have our wealth.] The word Europa 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. This Paul hath persuaded and turned away much people] From the mouth of this heathen we have, in one sentence, a most pleasing account of the success with which God had blessed the labours of the apostles: not only at Ephesus, but almost throughout all Asia, they had persuaded and converted much people; for they had insisted that they could be no gods which are made with hands: and this the common sense of the people must at once perceive. Verse 24. Silver shrines for Diana] It is generally known, that the temple of Diana at Ephesus, was deemed one of the seven wonders of the world, and was a most superb building. It appears that the silver shrines mentioned here, were small portable representations of this temple, which were bought by strangers as matters of curiosity, and probably of devotion. If we can suppose them to have been exact models of this famous temple, representing the whole exterior of its magnificent workmanship, which is possible; they would be held in high estimation, and probably become a sort of substitute for the temple itself, to worshippers of this goddess who lived in distant parts of Greece. The temple of Diana was raised at the expence of all Asia Minor, and yet was two hundred and twenty years in building, before it was brought to its sum of perfection. It was in length 425 feet, by 220 in breadth; and was beautified by 127 columns, which were made at the expence of so many kings and was adorned with the most beautiful statues. To procure himself an everlasting fame, Erostrates burnt it to the ground, the same night on which Alexander the Great was born. It is reported, that Alexander offered to make it as magnificent as it was before, provided he might put his name on the front; but this was refused. It was afterwards rebuilt and adorned; but Nero plundered it of all its riches. This grand building remains almost entire to the present day; and is now turned into a Turkish mosque. See an account of it in Montfaucon, Antiq. Expliq. vol. ii. with a beautiful Verse 27. The temple of the great goddess Diana] From drawing on plate vi. No. 20. See also Stuart's Athens. a number of representations of the Ephesian goddess Diana, There were also, pieces of silver struck with a representation which still remain, we find that she was widely different of the temple of Minerva on one side: many coins occur in from Diana the huntress. She is represented in some statues the reigns of the first Roman emperors, where temples, with all covered over with breasts, from the shoulders down to idols in the porch, appear on the reverse: and several may the feet; in others she is thus represented, from the breast to be seen in Muselius, in the reigns of Trajan, Hadrian, Anto- the bottom of the abdomen, the thighs and legs being covered ninus Pius, &c. A beautiful representation of the temple with the heads of different animals. From this it is evident, of Diana at Ephesus, may be seen on a medal engraved by that under this name and form, Nature, the nourisher and Montfaucon, in his Antiq. Expliq. Suppl. vol. ii. plate 33. || supporter of all things, was worshipped: the sun and moon It has eight Doric, columns in front, which Pliny says were being grand agents in all natural productions, were properly sixty feet in length. In the entrance the figure of Diana is || introduced as her attributes or symbols. Because she was A great mob is raised, and A. D. cir. 59. A. M. cir. 4063. 28 And when they heard these say- ||chus, men of Macedonia, Paul's comsay-chus, A. M. cir. 4063. An. Olymp. ings, they were full of wrath, and panions in travel, they rushed with cir. CCIX. 3. cried out, saying, Great is Diana of one accord into the theatre. A. D. cir. 59. An. Olymp. cir. CCIX. 3. 30 And when Paul would have entered in unto the people, the disciples suffered him not. a Rom. 16. 23. 1 Cor. 1. 14. b Ch.20. 4. & 27. 2. Col. 4. 10. Philem. 24. the representative of universal Nature, she was called, in opposition to Diana the huntress, and goddess of Chastity, the GREAT goddess Diana; not only worshipped in Asia, but throughout the whole world; both the Greeks and the Romans unanimously conjoining in her worship. Several statues of this Ephesian Diana still remain; and some beautiful ones are represented by Montfaucon, in bis Antiq. Expliq. vol. 1. book iii. cap. 15. plates 46, 47,|| and 48. From this father of antiquaries, much information on this subject may be derived. He observes, that the original statue of Diana of Ephesus, which was in that noble temple, esteemed one of the wonders of the world, was made of ivory, as Pliny says; but Vitruvius says it was made of cedar; and others, of the wood of the vine. The images of this goddess are divided into several bands, or compartments; so that they appear swathed from the breasts to the feet. On the head is generally represented a large tower, two stories high. A kind of festoon of flowers and fruits descends from her shoulders; in the void place of the festoon a crab is often represented, and sometimes crowned by two genii or victories. The arms are generally extended, or stretched a little out from the sides; and on each, one or two lions. Below the festoon, between the two first bands, there are a great number of paps, hence she has been styled by some of the ancients Multimammia, and woλupasos, the goddess with the multitude of paps: on one figure I count nineteen. Between the second and third bands, birds are represented; between the third and fourth, a human head, with Tritons; between the fourth and fifth, heads of oxen. Most of the images of this goddess are represented as swathed nearly to the ancles, about which the folds of her robe appear. Though there is a general resemblance in all the images of the Ephesian Diana; yet some have more figures or symbols, some less. These symbols are generally paps, human figures, oxen, lions, stags, griffins, sphinxes, reptiles, bees, branches of trees, and roses. That Nature is intended by this goddess is evident, from the inscription on two of those represented by Montfaucon, Tavalohos quois Tavтwν μηTY?, Nature, full of varied creatures, and mother of all things. It is evident that this Diana was a composition of several deities: her crown of turrets belongs to Cybele, the mother of the gods; the lions were || sacred to her also; the fruits and oxen are symbols of Ceres ; the griffins were sacred to Apollo; and the deer or stags to Diana. The crab being placed within the festoon of flowers, evidently refers to the northern tropic Cancer; and the crab being crowned in that quarter, may refer to the sun having accomplished his course, and begun to return with an increase of light, heat, &c. The paps, or breasts, as has already been observed, shew her to be the nurse of all things; and the different animals and vegetables, represented on these images, point out Nature as the supporter of the animal and vegetable world; the moon and tritons shew her influence on the sea and the sun her influence on the earth. All these things considered, it is no wonder that this goddess was called at Ephesus the Great Diana, and that she was wor shipped not only in that city, but in all the world. In the worship of this deity, and in the construction of her images, the heathens seem to have consulted common sense and reason in rather an unusual manner. But we must observe also, that among the Greeks and Romans they had two classes of deities; the Dü Majores, and the Dii Minores : the great gods, and the minor gods. The latter were innumerable; but the former, among whom was Diana, were only twelve-Jupiter, Neptune, Apollo, Mars, Mercury, and Vulcan; Juno, Vesta, Ceres, Diana, Venus, and Minerva. These twelve were adored through the whole Gentile world, under a variety of names. Verse 29. The whole city was filled with confusion] Thus we find the peace of the whole city was disturbed, not by an apostle preaching the gospel of Christ, but by one interested, unprincipled knave, who did not even plead conscience for what he was doing; but that it was by this craft he and his fellows got their wealth; and he was afraid to lose it. Rushed-into the theatre.] The theatres being very spacious and convenient places, were often used for popular assemblies and public deliberation, especially in matters which regarded the safety of the state. There are several proofs of this in ancient authors. So Tacitus, Hist. ii. 80. speaking concerning Vespasian, says, Antiochensium theatrum ingressus, ubi illis consultare mos est, concurrentes et in adulationem effusos alloquitur. "Having entered into the theatre of the Antiochians, where it was the custom to hold consultations, the people running together, and being pro fuse in flattery; he addressed them." Frontinus in Stratagem. lib. iii. cap. 2. speaking of a public meeting in the theatre at Agrigentum, observes, ubi ex more Græcorum locus consulandi præbebatur; which, according to the custom of the Greeks, is the place for public deliberation. See several examples in Kypke. Verse 31. Certain of the chief of Asia] Ties Twv AcizpXw; some of the Asiarchs. The Asiarchs were those to whom the care and regulation of the public games were entrusted they were a sort of high priests, and were always persons of considerable riches and influence. These could not have been Christians, but they were what the sacred text states them to have been, aurw piño his friends; and foreseeing that Paul would be exposed to great danger if he went into the theatre, amidst such a tumultuous assembly, they sent a message to him, entreating him not to go into danger so apparent. Query: Did he not go, and fight with these wild beasts at Ephesus? 1 Cor. xv. 32. Verse 32. Some cried one thing, and some another] This is an admirable description of a tumultuous mob, gathered together without law or reason; getting their passions in flamed, and looking for an opportunity to commit outrages, without why or wherefore; principle or object. For the assembly was confused] Hexxλoa; the same word which we translate church: and thus we find that it signifies any assembly good or bad, lawful or unlawful; and that only the circumstances of the case, can determine the precise nature of the assembly, to which this word is applied. Verse 33. They drew Alexander out of the multitude, the Jews putting him forward] From this and the following verse it is pretty evident, that this Alexander was brought forward on this occasion by the Jews, that he might make an oration to the multitude, in order to exculpate the Jews, who were often by the heathens confounded with the Christians; and cast the whole blame of the uproar upon Paul and his party. And he was probably chosen, because he was an able speaker: and when he beckoned with his hand to gain an audience, the Greeks, knowing that he was a Jew, and consequently as much opposed to the worship of Diana as Paul was, would not hear him and therefore, to drown his apology, Tu ruw for the people, viz. the Jews, they vociferated, for the space of two hours, Great is Diana of the Ephesians! There does not seem any just ground from the text to suppose, that this Alexander was a Christian; or that he was now about to make an apology for the Christians: it is generally believed, that he is the same with Alexander the copper-smith, of whom St. Paul speaks, 2 Tim. iv. 14. and whom, with Philetus, he was obliged to excommunicate, 1 Tim. 1. 20. By the Jews putting him forward, we are to understand their earnestness to get him to undertake their defence, and criminate, as much as possible, St. Paul and his companions, and the Christian cause in general; which he would no doubt have done, without vindicating the worship of Diana, which, as a Jew, he would not dare to attempt. Verse 35. When the town-clerk] 'Oypappareus, literally the scribe. The Syriac has ! La reisha damedinato, the chief or prince of the city. The latter Syriac has, the scribe of the city. Some think that the word recorder would do better here than town-clerk; and indeed it is evident, that a magistrate of considerable authority and influence is intended. Ye men of Ephesus] The speech of this man may be thus analysed: 1. He states that there was no need of a public declaration that the Ephesians were worshippers of Diana; this every person knew, and nobody attempted to contest it, ver. 35, 36. 2. That the persons accused were not guilty of any public offence, nor of any breach of the laws of the city, 37. 3. That if they were, this was not a légal method of prosecuting them, 38, 39. 4. That they themselves, by this tumultuous meeting, had exposed themselves to the censure of the law; and were in danger of being called into question for it, ver. 40. See Dodd. Is a worshipper of the great goddess Diana] The word Ewxogos neocoros, which we translate worshipper, signified at first, among the ancient Greeks, no more than sweeper of the temple, and answered nearly to our sexton: in process of time, the care of the temple was entrusted to this person: at length the neocori became persons of great consequence, and were those who offered sacrifices for the life of the emperor. Whole cities took this appellation, as appears on many ancient coins and medals; and Ephesus is supposed to have been the first that assumed this title. At this time, it was commonly known as belonging to this city. "What man is there that knoweth not that the city of the Ephesians is the Neocoros of the great goddess Diana ?" As if he had said, "The whole city is devoted to her worship: it is reputed an honour to our highest characters, even to sweep her tem- || ple, and open and shut her doors. Besides, we offer to her the highest sacrifices; and are entrusted with the religious service that pertains to the emperor's safety." Of the image which fell down from Jupiter?] The original image of the Ephesian Diana (see on ver. 27.) was supposed to have descended from heaven; which intimates, that it was so old, that no person knew either its maker, or the time in which it was formed; and it was the interest of the priests to persuade the people that this image had been sent to them as a present from Jupiter himself. Several images and sacred things were supposed among the heathens, to be presents immediately from heaven. Euripides states the image of Diana of Tauris to be of this kind; and calls it doTTETES ayahua, the image fallen from Jupiter. Numa pretended that the ancilia, or sacred shields, had come from heaven. In imitation of these, many of the Italian papists believe, that the shrine of our lady of Loretto was also a divine gift to their country. St. Isidore of Damietta says, that the heathen, in order to induce the people to believe that such images came from heaven, either banished or slew the artists that had formed them, that there might be no evidence of the time in which, or the persons by whom, they were made: this point secured, it was easy to persuade the credulous multitude, that they had been sent from heaven. The story of the Palladium, on which the safety of Troy was said to depend, is well known. It was an image of Minerva, and also supposed to have descended from Jupiter. Verse 37. These men-are neither robbers of churches] 'Isporuλous; spoilers of sacred places. As his design evidently was to appease and conciliate the people, he fixed first on a most incontrovertible fact: These men have not spoiled your temples; nor is there any evidence that they have even blasphemed your goddess. The apostles acted as prudent men should; they endeavoured to enlighten the minds of the multitude, that the absurdity of their gross errors might be the more apparent; for when they should know the truth, it was likely that they would at once abandon such gross falsehood. Verse 38. If Demetrius—have a matter against any man] If it be any breach of law, in reference to Demetrius and the artists, the law is open, ayopalol ayovral; these are the Terms of law, public courts, times of sessions or assize; or, rather, the judges are now sitting: so the words may be understood. And there are deputies, avbuñaτo proconsuls, appointed to guard the peace of the state, and to support every honest man in his right: let them implead one another; let the one party bring forward his action of assault or trespass, and the other put in his defence: the laws are equal and impartial, and justice will be done to him who is wronged. Verse 39. But if ye enquire any thing concerning other matters] In which the safety of the state, or the national worship is concerned, know that such a matter is not the business of the mob; it must be heard and determined in a lawful assembly, EV TO EVVOμW EXHλog, one legally constituted, and properly authorized to hear and determine on the subject. Verse 40. For we are in danger, &c.] Popular commotions were always dreaded by the Roman government; and so they should by all governments; for when might has nothing to direct its operations but passion, how destructive must these operations be. One of the Roman laws made all such commotions of the people capital offences against those who raised them. Qui cætum et concursus fecerit, capite puniatur; "He who raises a mob shall forfeit his life." If such a law existed at Ephesus; and it probably did, from this reference to it in the words of the town-clerk or recorder; then Demetrius must feel himself in great personal danger; and that his own life lay now at the mercy of those whom he had accused; concerning whom he had raised such an outcry, and against whom nothing disorderly could be proved. Verse 41. He dismissed the assembly.] Try Exxλo. Another proof that the word exxλo, which we generally translate church, signifies an assembly of any kind, good or bad, legal or illegal. 1. How forcible are right words! From the conduct of this prudent, sensible man, we may learn how much influence persons of this character may have, even over the unbridled multitude. But where the civil power associates itself with the lawless might of the many, THERE, must be confusion and every evil work. What a blessing to the community is the civil law! Were it not for this, the unthinking multitude would destroy others, and at last destroy themselves. Law and justice are from God; and the civil power, by which they are supported and administered, should be respected by all who regard the safety of their persons or property. 2. Though the ministry of St. Paul was greatly blessed at Ephesus, and his preaching appears to have been very popu lar; yet this sunshine was soon darkened: peace with the world cannot last long; the way of the Lord will always be opposed by those who love their own ways. 3. How few would make an outward profession of religion, were there no gain connected with it and yet, as one justly observes, Religion is rendered gainful, only by some external part of it. For this very reason, the external part of religion is always on the increase, and none can find fault with it, without raising storms and tempests; while the internal part wastes and decays, no man laying it to heart. Demetrius and his fellows would have made no stir for their worship, had not the apostles' preaching tended to discredit that by which they got their wealth. Most of the outcries that have been made against all revivals of religion; revivals by which the church has been called back to its primitive principles and purity, have arisen out of self-interest. The cry of the church is in danger, has been echoed only by those who found their secular interest at stake; and knew that reformation must unmask them; and shew, that the slothful and wicked servants could no longer be permitted to live on the revenues of that church, which they disgraced by their lives, and corrupted by their false doctrines. He that eats the church's bread, should do the church's work and he that will not work, should not be permitted to eat. CHAPTER XX. Paul retires to Macedonia, 1. He goes into Greece, where he tarries three months; and purposing to sail to Syria, he returns through Macedonia, 2, 3. Several persons accompany him into Asia, and then go before and tarry for him at Troas, 4, 5. Paul and Luke sail from Philippi, and in five days reach Troas, where they meet their brethren from Asia, and abide there seven days, 6. On the first day of the week, the disciples coming together to break bread, Paul preaching to them, and continuing his speech till midnight, a young man of the name of Eutychus, being in a deep sleep, fell from the third loft, and was killed, 7-9. Paul restores him to life, resumes his discourse, and continuing it till day-break, then departs, 10—12. Luke and his companions sail to Assos, whither Paul comes by land, 13. He embarks with them at Assos, comes to Mitylene, 14. Sails thence, and passes by Chios, arrives at Samos, tarries at Trogyllium, and comes to Miletus, 15. Purposing to get as soon as possible to Jerusalem, he sends from Miletus, and calls the elders of the church of Ephesus, to whom he preaches a most affecting sermon, gives them the most solemn exhortations, kneels down and prays with them, takes a very affecting leave of them, and sets sail for Cæsarea, in order to go to Jerusalem, 16-38. |