Acts Chapter 19
Paul in Ephesus
A. Ephesian Disciples Are Baptized in the Holy Spirit
Acts 19:1-2 – “And it happened, while Apollos was at Corinth, that Paul, having passed through the upper regions, came to Ephesus. And finding some disciples he said to them, ‘Did you receive the Holy Spirit when you believed?’ So they said to him, ‘We have not so much as heard whether there is a Holy Spirit.’”
When Paul returned to Ephesus, he did so in fulfillment of the promise he made earlier, as recorded in Acts 18:21, where he said, “I must by all means keep this coming feast in Jerusalem; but I will return again to you, God willing.” Now, on his third missionary journey, Paul came from the east through the upper regions of Phrygia and Galatia and arrived in the influential city of Ephesus. This was a key center for commerce, philosophy, and idolatry, dominated by the cult of Artemis (Diana). Here, Paul encountered certain disciples.
Paul’s direct question, “Did you receive the Holy Spirit when you believed?” reveals that he discerned something lacking in their spiritual lives. Normally, the indwelling of the Holy Spirit is the seal of salvation, as Paul would later write in Ephesians 1:13: “In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise.” Therefore, for Paul to inquire suggests that their profession of faith, while genuine to some degree, seemed incomplete.
Their reply, “We have not so much as heard whether there is a Holy Spirit,” demonstrates both their sincerity and their deficiency in doctrinal understanding. They had faith, but it was rooted in an incomplete revelation. This is not unlike the Samaritans in Acts 8:14-17, who believed but did not initially receive the Spirit until the apostles laid hands on them. These Ephesian disciples had knowledge enough to be called “disciples,” but their understanding of the fullness of Christ’s work and the promised Spirit was lacking. They resembled Apollos before Aquila and Priscilla instructed him more accurately (Acts 18:24-26).
It is possible that they were influenced by disciples of John the Baptist, who, after John’s death, may have continued proclaiming his preparatory message of repentance without fully knowing the completed work of Christ. This explains why Paul found in them evidence of sincerity, but not of Spirit-filled power. As Chuck Missler points out, Acts frequently shows the transition from the ministry of John the Baptist to the full revelation of Jesus Christ
Acts 19:3-4 – “And he said to them, ‘Into what then were you baptized?’ So they said, ‘Into John’s baptism.’ Then Paul said, ‘John indeed baptized with a baptism of repentance, saying to the people that they should believe on Him who would come after him, that is, on Christ Jesus.’”
Paul quickly identified the root of their deficiency: they had only received John’s baptism. John’s ministry was preparatory, a baptism of repentance to ready the people for the Messiah. As Matthew 3:11 records John saying, “I indeed baptize you with water unto repentance, but He who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire.”
Thus, John’s baptism looked forward to Christ, but it did not bring men into union with Him. Paul made it clear that John’s message was not the end, but a pointer. John’s role was transitional, urging people to repent and believe in the One to come. Now that Christ had come, died, risen, and ascended, and had poured out His Spirit, faith must be placed directly in Jesus Christ and His finished work.
Some have debated whether these Ephesian disciples were Christians at all prior to this encounter. The term “disciple” most often refers to followers of Jesus, yet in this context it could also be used more broadly to mean students or adherents of John the Baptist’s teaching. F. F. Bruce argues that if Luke had meant they were disciples of John, he would have said so explicitly. This suggests that they were true believers in Christ, but their experience and understanding were deficient until Paul brought them into the full truth.
The lesson here is twofold. First, partial knowledge of Christ leaves one weak and unequipped for the fullness of Christian living. Second, repentance is necessary, but it is insufficient apart from faith in Jesus Christ. True salvation brings not only forgiveness of sins, but also new life in the Spirit, as Jesus taught in John 3:5: “Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.”
Paul in Ephesus
A. Ephesian Disciples Are Baptized in the Holy Spirit
Acts 19:5-7 – “When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid hands on them, the Holy Spirit came upon them, and they spoke with tongues and prophesied. Now the men were about twelve in all.”
When these disciples heard Paul’s explanation about the insufficiency of John’s baptism and the necessity of believing in Jesus Christ, they responded in obedience. They were baptized in the name of the Lord Jesus, signifying their faith in His death, burial, and resurrection. Unlike John’s baptism, which was only a baptism of repentance in anticipation of the coming Messiah, Christian baptism unites the believer with Christ Himself. As Romans 6:3-4 teaches, “Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.”
Following their baptism, Paul laid hands upon them, and the Holy Spirit came upon them in power. This laying on of hands was not a magical act, but a symbolic means through which God chose to impart the Spirit in this transitional moment of redemptive history. Immediately, the presence of the Spirit was confirmed by outward signs: they spoke with tongues and prophesied. This parallels earlier instances in Acts, such as Pentecost in Acts 2, the Samaritan believers in Acts 8, and Cornelius’ household in Acts 10. Each of these events marks a key stage in the Spirit’s work as the gospel expands to different groups, demonstrating continuity and unity in the church.
The manifestation of tongues and prophecy served a twofold purpose. First, it confirmed to the disciples themselves that they were now fully part of Christ’s body and had received His promised Spirit. Second, it validated Paul’s ministry as a true apostle, for God bore witness to his preaching by granting visible evidence of His Spirit. Later, while in Ephesus, Paul wrote 1 and 2 Corinthians, where he addressed extensively the role, purpose, and regulation of spiritual gifts. These letters highlight that tongues and prophecy were not ends in themselves but were to be exercised in order and love, for the building up of the church (1 Corinthians 14:26-33).
Luke notes that the group numbered about twelve men in all. This is not merely a statistical detail, but a reminder that this small group did not represent the entire Ephesian church. It emphasizes that this was a specific subset of disciples who had incomplete knowledge of Christ. Their number, twelve, may also be symbolically significant, echoing the twelve apostles and the twelve tribes of Israel, suggesting that God was establishing a firm and complete foundation for the church at Ephesus.
An important theological question arises: were these men Christians prior to this moment, or did they only come to faith in Christ at this time? The text calls them “disciples,” which usually refers to genuine followers of Christ. However, their limited knowledge and their need to be baptized again in the name of Jesus complicates the matter. It may be best to see them as sincere seekers who were incomplete believers until Paul brought them into the full light of the gospel. Regardless, what is clear is that they lacked the power and presence of the Spirit until this moment.
This reality raises a searching question for every Christian: if someone were to examine our lives, would they perceive the evident presence and power of the Holy Spirit? Charles Spurgeon once warned, “Have ye then received the Spirit since you believed? Beloved, are you now receiving the Spirit? Are you living under His divine influence? Are you filled with His power? Put the question personally. I am afraid some professors will have to admit that they hardly know whether there be any Holy Ghost; and others will have to confess that though they have enjoyed a little of His saving work, yet they do not know much of His ennobling and sanctifying influence.”
The Christian life is not meant to be shallow or stagnant. God calls us to drink deeply of the Spirit, not merely to sip. Many believers are content with a taste of God’s power, when He invites us to wade deeper, plunge in fully, and be saturated with His presence. To be filled with the Spirit is to walk in conscious dependence upon Him, bearing fruit and exercising spiritual gifts for the glory of Christ and the good of His church.
Spurgeon illustrated this with characteristic boldness: “Give a man an electric shock, and I warrant you he will know it; but if he has the Holy Ghost, he will know it much more.” The presence of the Spirit is not something vague or uncertain. It is real, knowable, and transformative. Just as these twelve men in Ephesus moved from incomplete faith to Spirit-filled discipleship, so every believer must embrace the fullness of Christ’s work and walk in the Spirit’s power.
Paul in Ephesus
B. Paul’s Continuing Ministry in the City of Ephesus
Acts 19:8-10 – “And he went into the synagogue and spoke boldly for three months, reasoning and persuading concerning the things of the kingdom of God. But when some were hardened and did not believe, but spoke evil of the Way before the multitude, he departed from them and withdrew the disciples, reasoning daily in the school of Tyrannus. And this continued for two years, so that all who dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.”
Paul, as was his custom, began his ministry in the synagogue. For three months he boldly proclaimed the message of Christ, reasoning and persuading concerning the things of the kingdom of God. This kingdom preaching was consistent with the message of Jesus Himself, who declared in John 3:3, “Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God.” The kingdom message is not merely about an earthly rule, but about the reign of God manifested in the hearts of believers and ultimately fulfilled in Christ’s future return.
However, resistance soon arose. Some of the Jews were hardened in heart, refusing to believe and even speaking evil of the Way, the early name for Christianity. This title, “the Way,” reflects the words of Jesus in John 14:6, “I am the way, the truth, and the life. No one comes to the Father except through Me.” To speak evil of the Way was to reject Christ Himself. Recognizing the futility of continued disputation, Paul withdrew the receptive disciples and established a new center for ministry in the school of Tyrannus.
An ancient tradition records that Paul taught there from eleven in the morning until four in the afternoon, during the midday hours when most of Ephesus rested from work. This would have allowed both laborers and seekers to gather and hear the Word. Considering that Paul supported himself through tentmaking, as he later reminded the Ephesian elders in Acts 20:34-35, this arrangement would have enabled him to work in the mornings and evenings while dedicating the midday hours to teaching. Over two years, this daily ministry accumulated into hundreds of hours of instruction, shaping the Ephesian church into a strong and mature body.
The results were extraordinary: all who dwelt in Asia — the Roman province which included major cities like Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, Laodicea, and Colossae — heard the word of the Lord Jesus. Paul did not personally visit every city, but he equipped disciples who spread the gospel outward. This fulfills the pattern later described in Ephesians 4:11-12, “And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, for the equipping of the saints for the work of ministry, for the edifying of the body of Christ.” Paul trained and discipled others, multiplying the reach of the gospel.
Acts 19:11-12 – “Now God worked unusual miracles by the hands of Paul, so that even handkerchiefs or aprons were brought from his body to the sick, and the diseases left them and the evil spirits went out of them.”
Luke emphasizes that these were “unusual miracles,” showing that even in a time of great spiritual power, these events were extraordinary. God allowed articles connected with Paul — handkerchiefs and aprons, the very sweatbands and work garments he used in tentmaking — to become instruments of healing. When these were taken to the sick, diseases departed and evil spirits fled.
The parallel is found earlier in Acts 5:15, where even the shadow of Peter passing by healed the sick, and in the gospels, where the touch of Jesus’ garment brought healing, as in Matthew 14:36: “And as many as touched it were made perfectly well.” In all these instances, the physical item was not inherently powerful, but served as a point of contact for faith in the living Christ.
Ephesus was a city steeped in superstition, magic, and sorcery. Therefore, God’s choice to work miracles in this unusual way met people where they were, breaking through their cultural mindset. He stooped to use even crude or superstitious means to demonstrate His power. Yet, it is important to note that Luke carefully attributes the miracles not to Paul, but to God: “Now God worked unusual miracles by the hands of Paul.” Paul was only the instrument; the power belonged to God alone.
These miracles also highlight God’s sovereignty and creativity. He does not bind Himself to one method. Sometimes He healed through a spoken word, sometimes through touch, sometimes through indirect means like clothing or shadow. This variety prevents believers from falling into empty ritualism, reminding us that the power is always in God, never in the object or the man.
Still, these were “unusual” miracles. Believers should not expect this to be a normative pattern, nor should they attempt to manufacture such practices. The true lesson is that God can and will glorify His Son in whatever way He pleases, and His Spirit continues to confirm the gospel through power, even today.
Paul in Ephesus
C. A Rebuke to the Seven Sons of Sceva, the Hopeful Jewish Exorcists
Acts 19:13-16 – “Then some of the itinerant Jewish exorcists took it upon themselves to call the name of the Lord Jesus over those who had evil spirits, saying, ‘We exorcise you by the Jesus whom Paul preaches.’ Also there were seven sons of Sceva, a Jewish chief priest, who did so. And the evil spirit answered and said, ‘Jesus I know, and Paul I know; but who are you?’ Then the man in whom the evil spirit was leaped on them, overpowered them, and prevailed against them, so that they fled out of that house naked and wounded.”
In the spiritually charged atmosphere of Ephesus, where sorcery, magic, and exorcisms were prevalent, Luke records a dramatic event that revealed both the reality of spiritual warfare and the danger of counterfeit spirituality. Itinerant Jewish exorcists, known for traveling and practicing their trade through rituals and formulas, attempted to use the name of Jesus in their incantations. These men sought to imitate what they perceived as Paul’s method for casting out demons, assuming that the mere mention of Jesus’ name could guarantee power.
They declared, “We exorcise you by the Jesus whom Paul preaches.” Notice carefully that they did not claim Christ as their own Lord and Savior. They invoked the name of Jesus secondhand, relying on Paul’s testimony rather than personal faith. This exposed their fatal weakness: they had no relationship with the living Christ. To them, Jesus was merely “the God of Paul” and not the Lord of their own hearts. In the same way today, many churchgoers rest in borrowed faith. They speak of “the Jesus my parents taught me about” or “the Jesus my pastor preaches,” but they have never bowed the knee to Christ personally. Scripture warns that such superficial association will not stand in the day of judgment, for as Jesus said in Matthew 7:23, “And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness!’”
Luke identifies the seven sons of Sceva, a Jewish chief priest, as prominent examples of this misplaced confidence. Whether Sceva was truly a chief priest in Jerusalem or merely claimed the title to enhance prestige, his sons practiced exorcism without spiritual authority. The demonic reply exposed their fraud: “Jesus I know, and Paul I know; but who are you?” The demon’s words reveal profound truth. First, demons recognize and fear the authority of Jesus Christ. Second, they are aware of those who belong to Christ and are empowered by Him, as with Paul. Third, they have no regard for those outside of Christ, for such people pose no threat to their dominion. Spiritual warfare is not engaged by formulas, but by the reality of union with Christ.
The result was both humiliating and dangerous. The man possessed by the evil spirit leapt on them, overpowered all seven, and prevailed against them, so that they fled the house naked and wounded. Their exposure symbolized their spiritual emptiness — they were stripped of dignity and protection because they attempted to wield authority they did not possess. This event is a vivid reminder that demons are not impressed by religious titles, rituals, or secondhand faith. Power over the kingdom of darkness belongs only to those who are in Christ, indwelt by His Spirit, and clothed in His armor (Ephesians 6:10-12).
This incident carries lasting warnings for the church. First, it reminds us that the name of Jesus is not a charm to be manipulated, but the name above all names (Philippians 2:9-11), which must be honored through faith and obedience. Second, it underscores that spiritual warfare is real and that believers must not take it lightly. Third, it calls us to examine whether our faith is personal and genuine, or merely borrowed from others. Spurgeon powerfully observed that many professors of religion “hardly know whether there be any Holy Ghost,” because they have never truly walked in His power.
The seven sons of Sceva stand as a cautionary tale: religion without Christ is powerless, and presumption in the spiritual realm is perilous. The only safe place is in the Lord Himself, for as James 4:7 declares, “Therefore submit to God. Resist the devil and he will flee from you.”
Paul in Ephesus
D. Many in Ephesus Renounce Objects Associated with the Demonic
Acts 19:17-20 – “This became known both to all Jews and Greeks dwelling in Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified. And many who had believed came confessing and telling their deeds. Also, many of those who had practiced magic brought their books together and burned them in the sight of all. And they counted up the value of them, and it totaled fifty thousand pieces of silver. So the word of the Lord grew mightily and prevailed.”
The humiliating defeat of the seven sons of Sceva became widely known throughout Ephesus, both among Jews and Gentiles. The event demonstrated that demonic forces were real and dangerous, but also that they could only be overcome by the authority of Jesus Christ. As a result, fear fell on them all, and the name of the Lord Jesus was magnified. The fear described here was not only terror of the demonic but also reverence for the Lord. It produced conviction, awe, and a recognition that Christ’s name carries true spiritual power. Proverbs 9:10 reminds us, “The fear of the Lord is the beginning of wisdom, and the knowledge of the Holy One is understanding.”
Luke records that many who had believed came confessing and telling their deeds. This indicates that some believers, though saved, were still entangled in practices that had roots in the demonic. They may have previously considered their participation in magical arts to be harmless or cultural, not realizing its true spiritual danger. But now, confronted with the reality of evil spirits and the supremacy of Christ, they openly confessed their sins. Confession here was not merely private but public, renouncing secrecy, which was considered the very source of the spells’ supposed power. By telling their deeds, they broke the bondage of secrecy and exposed the works of darkness to the light of Christ.
In addition, many of those who had practiced magic brought their books together and burned them in the sight of all. These scrolls and writings contained formulas, spells, amulets, and incantations well known throughout Ephesus. Such objects were not only spiritually dangerous but also materially valuable. Luke tells us that their value totaled fifty thousand pieces of silver, which in today’s terms would be worth millions of dollars. Yet these new believers regarded their occult items as worthless compared to the surpassing greatness of Christ. Like Paul, who would later write from prison in Philippians 3:8, “Yet indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ.”
The radical act of burning these books in public revealed genuine repentance. They did not sell them or pass them on to others but destroyed them, ensuring that their influence would be eradicated. True repentance does not merely distance itself from sin but utterly destroys the pathway back to it. As Spurgeon wisely exhorted, “You will have enough temptation in your own mind without going after these things. Is there any habit, any practice, that you have got that defiles your soul? If Christ loves you, and you come and trust in Him, you will make short work of it. Have done with it, and have done with it forever.”
This passage calls believers today to the same seriousness in dealing with sin and spiritual compromise. Whether books, images, charms, digital files, games, or habits tied to sinful or occult influences, Christians must be willing to part with them decisively. To retain such things is to allow footholds for the enemy. To destroy them is to magnify the name of Christ and bear witness to His power.
The result of such radical repentance was that the word of the Lord grew mightily and prevailed. When believers removed the hindrances of hidden sin and compromised practices, the gospel advanced with unhindered power. This pattern has repeated throughout history: whenever God’s people renounce idols and cling to Christ in sincerity, revival follows. The church in Ephesus would become one of the strongest in the New Testament era, later receiving a direct letter from the risen Christ in Revelation 2:1-7. Their beginnings here in Acts 19 show how the triumph of Christ over demonic power laid the foundation for a flourishing witness.
Paul in Ephesus
C. The Riot in Ephesus
Acts 19:21-22 – “When these things were accomplished, 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.’ So he sent into Macedonia two of those who ministered to him, Timothy and Erastus, but he himself stayed in Asia for a time.”
After the powerful advance of the gospel in Ephesus — where sorcery was renounced, idols abandoned, and the name of Christ magnified — Paul discerned, by the leading of the Holy Spirit, his next steps in ministry. He purposed in the Spirit to travel through Macedonia and Achaia, then to Jerusalem, and ultimately to Rome. Paul’s vision for Rome is significant. Though he had not yet been there, he longed to encourage and strengthen the church already present in that capital city of the empire. In Romans 1:11-12, he wrote, “For I long to see you, that I may impart to you some spiritual gift, so that you may be established — that is, that I may be encouraged together with you by the mutual faith both of you and me.” His passion reveals that true Christian leadership is never content with local victories alone, but seeks the broader spread of the gospel to strategic centers.
Luke does not state it here, but from Paul’s letters we know that part of his purpose in revisiting Macedonia and Achaia was to collect the offering he had organized for the poor believers in Jerusalem (Romans 15:25-27; 1 Corinthians 16:1-4). Paul viewed this as an expression of unity between Gentile and Jewish Christians and as a testimony of love within the body of Christ.
To prepare the way, Paul sent Timothy and Erastus ahead into Macedonia. Timothy had been his trusted co-laborer from the second missionary journey, while Erastus is mentioned in Romans 16:23 as the city treasurer, indicating he was a man of stature and usefulness in gospel work. Their role was to minister to Paul by assisting in practical and spiritual labor, freeing him to maximize his apostolic mission. This reminds us that even the great apostle did not serve alone; he relied upon faithful helpers. Gospel ministry is never a one-man operation but a cooperative effort within the body of Christ.
Acts 19:23-28 – “And about that time there arose a great commotion about the Way. For a certain man named Demetrius, a silversmith, who made silver shrines of Diana, brought no small profit to the craftsmen. He called them together with the workers of similar occupation, and said: ‘Men, you know that we have our prosperity by this trade. Moreover you see and hear that not only at Ephesus, but throughout almost all Asia, this Paul has persuaded and turned away many people, saying that they are not gods which are made with hands. So not only is this trade of ours in danger of falling into disrepute, but also the temple of the great goddess Diana may be despised and her magnificence destroyed, whom all Asia and the world worship.’ Now when they heard this, they were full of wrath and cried out, saying, ‘Great is Diana of the Ephesians!’”
The next stage of opposition arose not from Jewish antagonists, as in other cities, but from pagan craftsmen whose livelihood depended upon idol worship. Luke records that a great commotion arose about the Way, again showing the early designation for Christianity. The Way emphasized that Christ was not merely one option among many, but the exclusive path to God (John 14:6). The transforming power of this gospel was so effective that even pagan economies were shaken.
Demetrius, a silversmith, made silver shrines of Diana (Artemis), the famed fertility goddess whose temple in Ephesus was one of the seven wonders of the ancient world. This temple, supported by 127 marble pillars and richly adorned, was the pride of Ephesus and a center of religious, cultural, and financial life. Artemis’ image, likely fashioned from a meteorite, was grotesque and covered in symbols of fertility. Worship at her temple combined idolatry, superstition, and immorality, all cloaked under civic religion.
Demetrius appealed to his fellow craftsmen on two fronts: first, financial interest — “Men, you know that we have our prosperity by this trade” — and second, civic pride and religious loyalty — “the temple of the great goddess Diana may be despised and her magnificence destroyed.” He complained that Paul had persuaded many, declaring that idols made with hands were not gods at all. This charge was entirely true, for Paul simply preached the same message Isaiah thundered in Isaiah 44:9, “Those who make an image, all of them are useless, and their precious things shall not profit; they are their own witnesses; they neither see nor know, that they may be ashamed.”
Demetrius’ concern reveals the unintended societal impact of the gospel. Paul never organized a campaign to close the temple of Diana or to boycott idol-makers. He simply preached Christ. As people came to faith, they abandoned idols, and the market for shrines naturally declined. This is how Christianity truly transforms society — not through political decrees or external reform, but through changed hearts. Spurgeon wisely said, “I have no faith in any reformation that does not come through men’s hearts being changed.” The gospel reaches the conscience, and once the idol of the heart is cast down, the idols of the marketplace lose their hold.
The uproar climaxed when the craftsmen cried out, “Great is Diana of the Ephesians!” This chant, repeated later in the riot, was the cry of a city desperate to defend its idol against the truth of the gospel. It is telling that when false religion is threatened, it cannot reason or persuade — it can only shout louder. As Proverbs 28:1 observes, “The wicked flee when no one pursues, but the righteous are bold as a lion.”
Paul in Ephesus
Acts 19:29-34 – “So the whole city was filled with confusion, and rushed into the theater with one accord, having seized Gaius and Aristarchus, Macedonians, Paul’s travel companions. And when Paul wanted to go in to the people, the disciples would not allow him. Then some of the officials of Asia, who were his friends, sent to him pleading that he would not venture into the theater. Some therefore cried one thing and some another, for the assembly was confused, and most of them did not know why they had come together. And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander motioned with his hand, and wanted to make his defense to the people. But when they found out that he was a Jew, all with one voice cried out for about two hours, ‘Great is Diana of the Ephesians!’”
The disturbance quickly escalated into chaos. Luke notes that the whole city was filled with confusion, and in a frenzy they rushed into the great Ephesian theater with one accord. This theater, which could hold some 25,000 people, became the stage for one of the most dramatic scenes in the Book of Acts. The mob, in their anger, seized Paul’s companions Gaius and Aristarchus, both Macedonians who had faithfully traveled with him. Their capture shows how the hostility toward Paul extended to those who labored alongside him, just as Jesus warned in John 15:20, “If they persecuted Me, they will also persecute you.”
Paul, with his characteristic boldness, wanted to enter the theater and address the assembly. However, the disciples would not permit him, recognizing the danger to his life. Even some of the Asiarchs — high-ranking provincial officials of Asia who were his friends — urged him not to venture into the theater. This demonstrates both Paul’s influence and the respect he commanded, even among non-Christians. God often raises up unexpected allies to restrain evil and protect His servants, showing that He remains sovereign even amid confusion and mob violence.
Inside the theater, disorder reigned. Luke describes how some cried one thing and some another, for the assembly was confused, and most of them did not know why they had come together. This is a vivid picture of the irrationality of mob mentality. Many joined the crowd out of excitement or civic loyalty without even knowing the issue at hand. Ecclesiastes 9:3 reminds us, “The hearts of the sons of men are full of evil; madness is in their hearts while they live, and after that they go to the dead.” When truth is set aside, confusion fills the void.
In the midst of this uproar, the Jews put forward a man named Alexander, who attempted to make a defense to the people. Likely, Alexander wanted to distance the Jewish community from Paul, making clear that they did not support the Christian movement. Yet before he could speak, the crowd discovered that he was a Jew, and immediately drowned him out. For two hours they cried with one voice, “Great is Diana of the Ephesians!”
The sheer persistence of this chant, echoing through the acoustically designed theater, must have been terrifying for the Christians in the city. Commentators note that the theater’s design amplified sound through bronze and clay vessels, making the volume deafening. Yet behind the noise was emptiness. This was not a reasoned defense of Diana’s greatness, but a desperate cry to drown out the truth. Idolatry always defends itself with repetition rather than reason, with noise rather than substance.
The cry, “Great is Diana of the Ephesians!” serves as a timeless reminder of humanity’s tendency to exalt false gods. Today, people may not chant Diana’s name, but their lives shout other loyalties: “Great is my sports team! Great is my political party! Great is my wealth! Great is my pleasure!” The world is filled with such rival cries of misplaced devotion. Yet, as Paul would later remind the Corinthians, “We know that an idol is nothing in the world, and that there is no other God but one” (1 Corinthians 8:4). Diana, once hailed as the pride of Ephesus, is forgotten except in the ruins of archaeology. But Jesus Christ, who was crucified in weakness yet raised in power, continues to be worshiped by millions who would gladly lay down their lives for Him. Unlike the idols of men, Christ is eternal, and His name will never fade.
Acts 19:35-41 – “And when the city clerk had quieted the crowd, he said: ‘Men of Ephesus, what man is there who does not know that the city of the Ephesians is temple guardian of the great goddess Diana, and of the image which fell down from Zeus? Therefore, since these things cannot be denied, you ought to be quiet and do nothing rashly. For you have brought these men here who are neither robbers of temples nor blasphemers of your goddess. Therefore, if Demetrius and his fellow craftsmen have a case against anyone, the courts are open and there are proconsuls. Let them bring charges against one another. But if you have any other inquiry to make, it shall be determined in the lawful assembly. For we are in danger of being called in question for today’s uproar, there being no reason which we may give to account for this disorderly gathering.’ And when he had said these things, he dismissed the assembly.”
The riot in Ephesus, stirred up by Demetrius and the craftsmen, reached a fever pitch, but God providentially used an unexpected figure to restore order: the city clerk, the leading civic official of Ephesus. Acting as the voice of reason, he quieted the mob by appealing to their pride and sense of order. He began by affirming what every Ephesian already knew: their city was the recognized guardian of the temple of Diana (Artemis), famed across the Roman world. He also referred to the so-called image which fell down from Zeus, probably a meteorite believed to represent the goddess. In affirming these things, the city clerk essentially reassured the crowd that Diana’s status was secure and not truly threatened by Paul’s preaching. His logic was simple: if Diana were indeed a great goddess, she did not need their violent defense.
He then rebuked their rash behavior: “Therefore, since these things cannot be denied, you ought to be quiet and do nothing rashly.” Luke’s narrative makes clear that rational observers could see Christianity posed no threat to civic order. The believers were not robbers of temples nor blasphemers of Diana. Paul’s ministry was not characterized by railing against idols, but by lifting up Christ. As he had written elsewhere, the gospel does not need to attack every falsehood directly; it simply proclaims truth, and error falls away in its light.
The city clerk reminded the assembly that legal avenues were available: “If Demetrius and his fellow craftsmen have a case against anyone, the courts are open and there are proconsuls.” He urged them to pursue justice in the lawful assembly rather than through mob violence. His concern was not merely civic peace but Roman authority. Rome’s empire tolerated local religions but was intolerant of riots and civil disorder. Ephesus risked imperial discipline for such chaos. Hence his warning: “For we are in danger of being called in question for today’s uproar, there being no reason which we may give to account for this disorderly gathering.” The fear of Rome’s reprisal sobered the crowd, and the city clerk dismissed the assembly.
Luke’s account shows that God preserved His work and His people by the intervention of a pagan official. Once again, the Lord demonstrated His sovereign power to protect His servants, even using civil authorities and unbelievers to restrain evil (Proverbs 21:1 – “The king’s heart is in the hand of the Lord, like the rivers of water; He turns it wherever He wishes.”).
This conclusion to the riot also provides a broader spiritual lesson. As one commentator observed, “This chapter teaches us all a permanent lesson: that when disciples have a true revival, society gets a revolution. When the Spirit moves mightily upon children of God we may look for other mighty movements among unbelievers, and need not be surprised if the devil himself comes down, having great wrath, as though he knew that his time were short.” (Pierson). Genuine revival shakes worldly systems, exposes false religion, and often provokes backlash.
Finally, Luke notes that the assembly was dismissed. Interestingly, the Greek word used here is ekklesia, the same word that elsewhere refers to the church. Here it is used in its general sense of a gathering, but the irony is profound: the pagan assembly dissolved in confusion, while the church, the true ekklesia, continued to grow, grounded not in noise and disorder, but in truth and the Spirit of Christ.
