Acts 19:37

Act 19:37. Ἠγάγετε, ye have brought) hastily (raptim), into the theatre, as if to a tribunal, or to punishment.—τούτους, these men) Act 19:29.—οὔτε, neither) i.e. they have neither by deed injured the temple, nor by word injured Diana.—οὔτε βλασφημοῦντας, nor yet blasphemers of) The apostles did not gather together many of the absurd stories out of their mythology, but set forth the truth of GOD, and in general terms the vanity of idols, Act 19:26. They who believed, afterwards of themselves rejected false gods.

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

Act_19:37. Γάρ] justifies the expression used, προπετές, rashly, without consideration.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 19:37 . γὰρ : “for,” i.e. , they had done something rash. τοὺς ἄνδρ . τούτους : Gaius and Aristarchus, ἱεροσύλους , “robbers of temples,” R.V., in A.V. “of churches,” the word “church” being applied as often in the Elizabethan age to pagan temples. Ramsay however renders “guilty neither in act nor in language of disrespect to our goddess,” i.e. , to the established religion of our city, ἱεροσυλία = Latin, sacrilegium , and here for emphasis the speaker uses the double term οὔτε ἱεροσ . οὔτε βλασφ ., “Churches, Robbers of,” Hastings’ B.D., Ramsay, and St. Paul , pp. 260, 282, 401, In 2Ma 4:42 we have the same word ἱερόσυλος , R.V., “Author of the sacrilege,” “Church-robber,” A.V., used of Lysimachus, brother of Menelaus the high priest, who perished in a riot which arose from the theft of the sacred vessels by his brother and himself (quoted by Ramsay, u. s. ). Canon Gore, Ephesians , p. 41, note, however, points out that the word is used in the former sense of “robbers of temples,” in special connection with Ephesus by Strabo, xiv. 1, 22, and Pseudo-Heraclitus, Letter vii., p. 64 (Bernays); cf. Rom 2:22 . The cognate noun is found in inscriptions at Ephesus, describing a crime involving the heaviest penalties, Wood, Ephesus , vi. 1, p. 14; Lightfoot, Cont. Rev. , p. 294, 1878.

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

For ye have brought hither these men, which are neither robbers of churches--"temple-plunderers," or sacrilegious persons.

nor yet blasphemers of your goddess--This is a remarkable testimony, showing that the apostle had, in preaching against idolatry, studiously avoided (as at Athens) insulting the feelings of those whom he addressed--a lesson this to missionaries and ministers in general.

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 37. These men - are neither robbers of churches] ιρεσυλους; 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.

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

37. Men which are neither church-robbers. He doth both truly and well deny that they be church-robbers; but he doth shortly after falsely define the kind of church-robbery to speak blasphemously against Diana. For seeing that all superstition is profane and polluted, it followeth that those be sacrilegious persons who translate the honor which is due to God alone unto idols. But the wisdom of the town-clerk, and that carnal, is here commended, and not his godliness. For he had respect unto this alone to extinguish the heat of the uproar; and therefore doth he at length conclude, if Demetrius have any private matter, there be judgment-seats and magistrates. And that public affairs must be handled in a lawful, and not in a disordered assembly — in an assembly gathered by the commandment of the magistrates, and not in a concourse which is without consideration, run together through the motion of one man, and to satisfy his appetite. He calleth them deputies, in the plural number, not that Asia had more than one, but because legates did sometimes keep courts in the place of the deputies. Also, he appeaseth them by putting them in fear, because the deputy had occasion offered to punish and fine the city sore.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(37) These men, which are neither robbers of churches.—Better, robbers of temples. It was not unusual for the writers of the Elizabethan age to apply the term, which we confine to Christian buildings, to heathen temples. They would speak, e.g., of the “church” of Diana, or the “chapel” of Apollo. The corresponding noun for “robbing temples,” or “sacrilege,” is found in inscriptions discovered by Mr. Wood (vi. 1, p. 14) among the ruins of the Temple, as denoting a crime to which the severest penalties were attached. The testimony to the general character of St. Paul and his companions, as shown both in word and deed, indicates the quietness and calmness with which they had preached the truth. They persuaded, but they did not ridicule or revile. This was, probably, more than could be said for Alexander and the Jews who put him forward. (See Note on Act_19:33.)

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

37. For … robbers of churches] Better, robbers of temples with Rev. Ver. As the temple at Ephesus had a great treasure-chamber, the offence might not be unknown among them. All that was placed under the guardianship of the goddess would be for the time the property of the temple, to steal which would be sacrilege.

nor yet blasphemers of your goddess] The “yet” has nothing to represent it in the original, and the oldest MSS. read “our goddess.” In a popular address it is natural that such a speaker would identify himself with his fellow-citizens. We may gather from this verse that the language of St Paul and his companions had been measured when they had spoken about the special worship of Ephesus. They had inculcated the great principle that those were no gods which were made with hands and had allowed that to do its work. We find the same restraint put on himself by St Paul at Athens, though he was greatly moved to see the city wholly given to idolatry. Different conduct in either of these cities would most likely have deprived him of all chance of a hearing.

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 he had thus spoken,.... Or delivered this oration, made use of the above arguments, reasonings, and expostulations:

he dismissed the assembly; he ordered them to break up, and every one to return home in peace, and go about his own business; and thus Paul, and his companions, were delivered from an imminent danger they were exposed to.

Next: Acts Chapter 20

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

37 For ye have brought hither these men, which are neither robbers of churches, nor yet blasphemers of your goddess.

Ver. 37. Blasphemers of your goddess] This was false: but this politician held it lawful to redeem peace with a lie. Not so St Paul, who knew that after his departure from Ephesus grievous wolves would enter in, Act 20:29. And yet, because he could not stay to preach unless he would have restored some Pharisaical observations, and unless, for peace’s sake, he would have yielded to the rites and image of Diana, he left the place, because he must not do the greatest good by any evil means.

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.

For ye ... - Demetrius and his friends. The blame was to be traced to them.

Which are neither robbers of churches - The word “churches” we now apply to edifices reared for purposes of Christian worship. Since no such churches had then been built, this translation is unhappy, and is not at all demanded by the original. The Greek word ἱεροσύλους hierosulous is applied properly to those who commit sacrilege; who plunder temples of their sacred things. The meaning here is that Paul and his companions had not been guilty of robbing the temple of Diana, or any other temple. The charge of sacrilege could not be brought against them. Though they had preached against idols and idol worship, yet they had offered no violence to the temples of idolaters, nor had they attempted to strip them of the sacred utensils employed in their service. What they had done, they had done peaceably.

Nor yet blasphemers of your goddess - They had not used harsh or reproachful language of Diana. This had not been charged on them, nor is there the least evidence that they had done it. They had opposed idolatry; had reasoned against it; and had endeavored to turn the people from it. But there is not the least evidence that they had ever done it in harsh or reproachful language. This shows that people should employ reason, and not harsh or reproachful language against a pervading evil; and that the way to remove it is to enlighten the minds of people, and to convince them of the error of their ways. People gain nothing by bitter and reviling words; and it is much to obtain the testimony of even the enemies of religion as Paul did of the chancellor of Ephesus - that no such words had been used in describing their crimes and follies.

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

Nor of blasphemy against your goddess. St. John Chrysostom takes notice, that to calm the people, he says more than was true. (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).

Neither robbers of churches; for they had not entered into their temple.

Nor yet blasphemers of your goddess; Paul had barely preached this truth amongst them, not upbraiding them for their idolatry; as Michael, the archangel, brought no railing accusation against the devil, when he contended with him, Jud 1:9.

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

37. Robbers of churches—The Greek pagan phrase signifies temple-pillagers or blasphemers. Some have supposed the townclerk here, in giving the Christians so quiet a character, to have slipped into a smooth untruth. But it must be remembered that Paul was not present; and the two who were apprehended may have been, for-all that appeared, as innocent as the townclerk made them.

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

Temples for churches, A.V.; , or for nor yet, A.V.; our for your, A.V. Ye have brought, etc.

Agein is especially used of "bringing before a magistrate," "leading to execution," etc. (Luk_21:12 Luk_23:1; Act_6:12 Act_17:19 Act_18:12; Mar_13:11) Robbers of temples; iJerosuloi found only here in the New Testament. The verb iJerosulein occurs in Rom_2:22. Blasphemers of our goddess. If the A.V. is right, perhaps we may see in the phrase "your goddess" an indication that the town-clerk himself was more or less persuaded by St. Paul"s preaching, that "they are no gods which are made with hands," and did not care to speak of Diana as his own goddess. It appears also that St. Paul had not launched out into abuse of the heathen gods in general, or Diana in particular, but had preached the more excellent way by faith in Jesus Christ, to draw them from their idols. (1Th_1:9)

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

Nor blasphemers of your goddess - They simply declared the one God, and the vanity of idols in general.

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

See notes on verse 35

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.

37. These men. Gaius and Aristarchus (see verse 29), men against whom there was no charge. They were neither robbers of temples (see the Revision) nor blasphemers of Diana.

If Demetrius. If they have anything to charge there are courts of justice. Deputies. Proconsuls.

We are in danger. The Roman law made it a capital offence to incite a riot, nor did the Roman officials wink at any disturbance in the provinces. Ephesus was what was called “a free city;” that is, it governed itself in local matters. It might have its liberties taken away for just such occurrences as those of this day.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

37. τοὺς ἄνδρας τούτους, these men, Gaius and Aristarchus.

ἱεροσύλους, robbers of temples. As the temple at Ephesus had a great treasure-chamber, the offence might not be unknown among them. All that was placed under the guardianship of the goddess would be for the time the property of the temple, to steal which would be sacrilege.

ἱερόσυλος is applied to Lysimachus (2Ma 4:42) for his plundering of the temple at Jerusalem. αὐτὸν δὲ τὸν ἱερόσυλον παρὰ τὸ γαζοφυλάκιον ἐχειρώσαντο.

οὔτε βλασφημοῦντας τὴν θεὸν ἡμῶν, nor blasphemers of our goddess. In a popular address it is natural that such a speaker would identify himself with his fellow-citizens. We may gather from this verse that the language of St Paul and his companions had been measured when they had spoken about the special worship of Ephesus. They had inculcated the great principle that those were no gods which were made with hands and had allowed that to do its work. We find the same restraint put on himself by St Paul at Athens, though he was greatly moved to see the city wholly given to idolatry. Different conduct in either of these cities would most likely have deprived him of all chance of a hearing.

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.

37.] From this verse it appears that Paul had proceeded at Ephesus with the same caution as at Athens, and had not held up to contempt the worship of Artemis, any further than unavoidably the truths which he preached would render it contemptible. This is also manifest from his having friends among the Asiarchs, ver. 31. Chrysostom, however, treats this assertion of the town-clerk merely as a device to appease the people: τοῦτο ψεῦδος· ταῦτα μὲν πρὸς τὸν δῆμον.

γάρ refers to the προπετές with which he had charged them: ‘and this caution is not unneeded,—for &c.’ see Meyer; and Herm. as above, on ver. 35.

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

Robbers of churches [ιεροσυλους] . The A. V. puts a droll anachronism into the mouth of the town - clerk of a Greek city. Render, rather, as Rev., robbers of temples.

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