Acts 19:31

19:31 Some of the officials of the province (Greek Asiarchai, “rulers of Asia”): The “Asiarchs” were the appointed leaders in the Roman province of Asia. They served as civic benefactors and usually championed the emperor cult. Some of these officials in high places were friends of Paul—Luke highlights that Christianity was attractive to people of high standing in society.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 19:31. Τῶν Ἀσιαρχῶν, of the rulers of Asia) those who administered the affairs of state, and were at that time over the sacred rites of Diana.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act 19:31 . Ἀσιαρχῶν : “the chief officers of Asia,” R.V., cf. Γαλατάρχης , Βιθυνιάρχης , Συριάρχης , etc.; Mommsen, Röm. Gesch. , v., 318 (Knabenbauer), officers, i.e. , of the province of Asia, and so provincial, not merely municipal officers. Each province united in an association for the worship of Rome and the Empire, hence Κοινὸν Ἀσίας , of which the Asiarchs would probably be the high priests. But in addition to their religious office the Asiarchs were called upon to provide games, partly if not solely at their own expense, and to preside over them. These festivals were called Κοινὰ Ἀσίας ἐν Σμύρνῃ , Λαοδικείᾳ , κ . τ . λ . It is doubtful whether the office was annual, or whether it was held for four years; but as an Asiarch still retained his title after his term of office had expired, there may evidently have been in Ephesus several Asiarchs, although only one was actually performing his duties ( cf. the title ἀρχιερεῖς amongst the Jews, Act 4:6 ; Act 4:23 ). If there were a sort of Council of Asiarchs, this Council may well have assembled when the Κοινὰ Ἀσίας were being held, and this might have been the case at Ephesus in the narrative before us; such a festival would have brought together a vast crowd of pilgrims and worshippers actuated with zeal for the goddess, and ready to side with Demetrius and his followers. The title was one of great dignity and repute, as is evident from inscriptions which commemorate in various cities the names of those who had held the office. Whether the Asiarchs were in any sense high priests has been disputed, but see Polycarp, Mart., cf. Act 12:2 ; Act 12:21 ; on the whole subject “Asiarch” (Ramsay), Hastings’ B.D. and B.D. 2 ; St. Ignatius and St. Polycarp , ii., p. 987, Lightfoot; Renan, Saint Paul , p. 353; Wendt, p. 318; O. Holtzmann, Neutest. Zeitgeschichte , p. 102. φίλοι : not only does the notice show that St. Paul had gained at least the toleration of some of the leading men of the province, but that the attitude of the imperial authorities was not unfriendly. We cannot of course suppose with Zimmermann that the Asiarchs were friendly because the Apostle had been less opposed to the imperial cultus than to that of Diana, and that so far the Asiarchs stood with him on common ground. See Ramsay, Church in the Roman Empire , on the probable attitude of the priests, and cf. chap. 14 δοῦναι ἑαυτὸν : only here in N.T., cf. Polyb., v., 14, 9, the expression involves the thought of danger, so in A. and R.V.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

There ought to be in all Christians and especially in the Ministers, an invincible constancy, which may not by any storms or assaults be overcome, which notwithstanding must suffer itself modestly to be governed by wisdom.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

And certain of the chief of Asia--literally, "And certain also of the Asiarchs." These were wealthy and distinguished citizens of the principal towns of the Asian province, chosen annually, and ten of whom were selected by the proconsul to preside over the games celebrated in the month of May (the same month which Romanism dedicates to the Virgin). It was an office of the highest honor and greatly coveted. Certain of these, it seems, were favorably inclined to the Gospel, at least were Paul's "friends," and knowing the passions of a mob, excited during the festivals, "sent (a message) to him desiring him not to adventure himself into the theater."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 31. Certain of the chief of Asia] Τινες των Ασιαρχων; Some of the Asiarchs. The Asiarchs were those to whom the care and regulation of the public games were intrusted: 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, αυτω φιλοι, 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? 1Co 15:32.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(31) And certain of the chiefs of Asia, which were his friends.—Better, Asiarchs. The title was an official one, applied to the presidents of the games, who were selected from the chief cities of the province. The office was an annual one. They were ten in number, and the proconsul nominated one of them as president. Their duties led them now to one city, now to another, according as games or festivals were held, now at Ephesus, now at Colophon, or Smyrna. As connected both with the theatre and with the worship of Artemis, they were probably officially informed of the occasion of the tumult. If, as seems probable from 1Co_5:6-8, that Epistle was written at, or about, the time of the Passover, we may place the tumult at some period in the spring, when the people were keeping or expecting the great festival in honour of Artemis, in the month, named after the goddess, Artemision, spreading over parts of April and May (Boeckh. Corp. Inscript. Græc. 2954), and were therefore more than usually open to excited appeals like that of Demetrius. This would also account for the presence of the Asiarchs at Ephesus.

There is something significant in the fact that the Asiarchs were St. Paul’s friends. The manliness, tact, and courtesy which tempered his zeal and boldness, seem always to have gained for him the respect of men in authority: Sergius Paulus (Act_13:7), Gallio (Act_18:14-17), Festus and Agrippa (Act_25:9; Act_26:28; Act_26:32), the centurion Julius (Act_27:3; Act_27:43). The Asiarchs, too, from different motives, took the same course as the disciples. They knew that his appearance would only excite the passions of the crowd, be perilous to himself, and increase the disturbance in the city.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

31. And certain of the chief of Asia, which were his friends] The Greek is one word, literally “Asiarchs.” These were officers in the various cities of proconsular Asia, who were appointed to preside over the games and religious festivals. The Rev. Ver. is “And certain also of the chief officers of Asia, being his friends.” In Ephesus, these officers would be men of some importance, for in addition to the other games over which they would preside, the whole month of May was sacred to Artemis, being called Artemision, and was given up to festivals in honour of the city’s idol. We read of an Asiarch at Smyrna in the narrative of the martyrdom of Polycarp (Euseb. H. E. iv. 15).

It would seem, from the fact that some of these prominent officials were friends to St Paul, that though presiding over the games and festivals for the satisfaction of the populace, they had no great care for Artemis or her worship.

sent unto him, desiring him that he would not adventure himself into the theatre] The original says more than “desiring.” The Greek word is of frequent occurrence in the Gospels and is generally rendered “beseech,” which the Rev. Ver. has given here: sent unto him and besought him. The fuller rendering marks better the personal interest these officers had in the Apostle’s safety, and we gather from the narrative that they knew where he was, though the mob had not found him.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And when the town clerk had appeased the people,.... Caused them to cease their loud outcry, so as that he could be heard. This person seems to have been more than a "town clerk", as we render it; or a common "scribe", as the Vulgate Latin, Arabic, and Ethiopic versions render it; rather as the Syriac version, "a chief man of the city"; the Septuagint interpreters in Exo 5:6 use the word for the Egyptian officers that were over the Israelites; and the Babylonians used to call the priest of (a) Isis by this name; and according to some learned men, this man's office was to register the conquerors' names, and their rewards in the theatre; and who was chosen into this office by the people, and was a man of some considerable authority, as it is very apparent by what follows that this man was:

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? the word "Neocorus", translated "worshipper", signifies an officer in the temple, one that looked after it, beautified and adorned it; for "Neocorus" is from which signifies to beautify (b); though some etymologists would have the word to signify to sweep and clean, as if this officer was a sexton; rather, he answered to a churchwarden, and to this agrees the Syriac version; though this office belonged not to a single person, but to a city. Now to be a worshipper of Diana, was not peculiar to the city of Ephesus, as appears from Act 19:27 but to be Neocorus, a sacrist to the goddess, was a favour granted to some cities, and accounted a great honour; some had it twice, some thrice, some four times:

and of the image which fell down from Jupiter; or "of Diopetes"; so the Palladium, or image of Pallas, was called, because it was supposed to fall down from heaven, which Diomedes and Ulysses are said to take away from Troy; and here it seems to be something distinct from the goddess Diana, and her image, and may design another deity worshipped along with her, and by them, since they make mention of more gods, Act 19:26. The Vulgate Latin version takes it to be the same with Diana, reading the words in connection with the preceding, "and the offspring of Jupiter"; she being said to be his daughter by Latona, as before observed; and the Ethiopic version understands it of her image, rendering them thus, "and of that molten image which was sent from Jupiter the great god"; and more expressly the Syriac version, which reads, "and of her image which fell from heaven"; and so was not made with the hands of men, and could not be objected to on that account, or denied to be a deity; and this the people might be the rather induced to believe, since it had been in the temple before the memory of any man. The Arabic version, reading these words in connection with the beginning of the next verse, gives a very different sense, "but neither indeed they that fell from heaven contradict the faith of this thing"; as if it was to be understood of the fallen angels, of which it can hardly be thought Demetrius had any knowledge. This image, Pliny says (c), it was doubted of what it was made; some said of the vine tree, others of ebony; but Athenagoras says, the old image of Diana of the Ephesians was made of olive (d).

(a) Alex. ab Alex. l. 2. c. 8. (b) Scholiast. Aristoph ad Nubes, p. 125. col. 2. (c) Nat. Hist. l. 16. c. 40. (d) Legatis pro Christianis, p. 17.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

31 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.

Ver. 31. Certain of the chief of Asia] Not rulers, but priests, saith Beza, whose office was to set forth stage players in honour of the gods. These, though bad enough, had some good affection to the Christian religion, and cautioned Paul not to come into the theatre. Christ finds some friends among the worst of men.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Certain of the chief of Asia - τῶν Ἀσιαρχῶν tōn Asiarchōn. Of the Asiarchs. These were persons who presided over sacred things and over the public games. It was their business to see that the proper services of religion were observed, and that proper honor was rendered to the Roman emperor in the public festivals, at the games, etc. They were annually elected, and their election was confirmed at Rome before it was valid They held a common council at the principal city within their province, as at Ephesus, Smyrna, Sardis, etc., to consult and deliberate about the interests committed to their charge in their various provinces (Kuinoel and Schleusner). Probably they were assembled on such an occasion now; and during their remaining there they had heard Paul preach, and were friendly to his views and doctrines.

Which were his friends - It does not appear from ibis that they were Christian converts; but they probably had feelings of respect toward him, and were disposed to defend him and his cause. Perhaps, also, there might have existed a personal acquaintance and attachment.

Would not adventure - Would not risk his life in the tumult, and under the excited feelings of the multitude.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Some also of the rulers of Asia. They are called friends to St. Paul, but it is uncertain whether they were Christians, or others, who favoured him, and wished him well. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Certain of the chief of Asia; such as had the oversight of the plays and shows in honour of their idol gods, and were usually their priests; and were of four countries; from whence they had their names of Asiarchs, Bithynarchs, Syriarchs, and Cappadociarchs. Whosoever these were, the providence of God is to be adored, who could out of his greatest enemies raise up deliverers for his servants.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

31. Chief of Asia—Asiarchs. So the rulers of different provinces were called Syriarchs, Cypriarchs, etc. These were wealthy and honourable citizens who were elected to preside over the sacred rites and to institute public games, which, however, they were to do at their own expense. The president or the college of Asiarchs was styled High Priest, precisely the same title in the Greek as belonged to the supreme Jewish pontiff. The citizen who had once been Asiarch, permanently retained the honorary title, so that these noble friends of Paul may have been only men of Asiarch dignity. It is altogether probable, officials of Artemis as they were, that, like the more elevated minds of the age, they secretly disbelieved the divinity of the goddess; and if they were not Christians, coincided more with Paul’s monotheism than with the superstition of the populace.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Certain also for certain, A.V. (the more natural order would be, and certain of the chief officers of Asia also); chief officers for chief, A.V.; being for which were, A.V.; and besought him not to for desiring him that he would not, A.V. Chief Officers of Asia. The Greek word is Asiarchs (jAsiarcai). The Asiarchs, ten in number, were officers annually chosen from all the cities of Proconsular Asia, to preside over all sacred rites, and to provide at their own expense the public games in honor of the gods and of the deity of the emperor. This necessitated their being men of high rank and great wealth, and Schleusner adds that they were priests. The name Asiarch is formed like Luciarchai, Syriarchai, Phoenicharchai, etc. We have here another striking proof of the enormous influence of Paul"s preaching in Asia, that some of these very officers who were chosen to preside over the sacred rites of the gods, and to advance their honor by public games, were now on Paul"s side.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The principal officers of Asia - The Asian priests, who presided over the public games, which they were then celebrating in honour of Diana.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

See notes on verse 30

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

31. τινὲς δὲ καὶ τῶν Ἀσιαρχῶν, ὄντες αὐτῷ φίλοι, and certain also of the chief officers of Asia, being his friends. The Ἀσιαρχαί were officers in the various cities of proconsular Asia, appointed to preside over the games and religious festivals. In Ephesus these men would be of much importance, for in addition to the other games over which they would preside, the whole month of May was sacred to Artemis, being called Artemision, and was given up to festivals in honour of the city’s idol. We read of an Asiarch at Smyrna in the narrative of the martyrdom of Polycarp (Euseb. H. E. iv. 15).

It would seem, from the fact that some of these prominent officials were friends to St Paul, that though presiding over the games and festivals for the satisfaction of the populace, they had no great care for Artemis or her worship.

πέμψαντες πρὸς αὐτὸν παρεκάλουν, sent unto him and besought him. παρακαλέω generally = beseech. The use of such a word indicates the personal interest these officers felt in the Apostle’s safety. We also gather from the narrative that they knew where Paul was, though the mob had failed to find him.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

31. Ἀσιαρχῶν] The Asiarchæ were officers elected by the cities of the province of Asia to preside over their games and religious festivals. Of these it would be natural that the one who for the time presided would bear the title of ὁ Ἀσιάρχος: cf. H. E. iv. 15: but no more is known of such presidency. Wetst. quotes several inscriptions and coins in which the name occurs, and cites many analogous names of like officers elsewhere: Ciliciarcha, Syriarcha, Phœniciarcha, Helladarcha, &c. The Asiarch Philip at Smyrna is mentioned by Eusebius (H. E. iv. 15) as presiding in the amphitheatre at the martyrdom of Polycarp. These Ephesian games in honour of Artemis took place in May, which whole month (another singular coincidence with the practices of idolatrous Christendom) was sacred to, and named Artemisian after, the goddess. In Boeckh, Inscr. 2954, we have the decree ὅλον τὸν μῆνα τὸν ἐπώνυμον τοῦ θείου ὀνόματος εἶναι ἱερὸν καὶ ἀνακεῖσθαι τῇ θεῷ, ἄγεσθαι δὲ ἐπʼ αὐταῖς (scil. τοῦ μηνὸς ἡμέραις) τὰς ἑορτὰς καὶ τὴν τῶν Ἀρτεμισίων πανήγυριν. C. and H. ii. 95.

δοῦναι] Kypke remarks: ‘latet in phrasi, quod periculum Paulo in theatro immineat.’ E. V. adventure himself; an excellent translation.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Of the chief officers of Asia [των ασιαρχων] . The Asiarchs. These were persons chosen from the province of Asia, on account of their influence and wealth, to preside at the public games and to defray their expenses.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.