Act 19:35, Rom 3:3, Phili 1:18 | Barnes | STEP | Verse 35. And when the town-clerk . ογραμματευς. The scribe; the secretary. The word is often used in the New Testament, and is commonly translated scribe , and is applied to public notaries in the synagogues; to clerks, and to those who transcribed books, and hence to men skilled in the law or any kind of learning. Compare . It is, however, nowhere else applied to a heathen magistrate. It probably denoted a recorder; or a transcriber of the laws; or a chancellor.-- Kuin�el ; Doddridge . This officer had a seat in their deliberative assemblies; and on him it seems to have devolved to keep the peace. The Syriac, "Prince of the city." The Vulgate and Arabic, "Scribe." Had appeased the people . καταστειλας. Having restrained, quieted, tranquillized, so as to be able to address them. What man is there . Who is there that can deny this? It is universally known and admitted. This is the language of strong confidence, of reproof, and of indignation. It implied, that the worship of Diana was so well established, that there was no danger that it could be destroyed by a few Jews; and he therefore reproved them for what he deemed their unreasonable alarms. But he little knew the power of that religion which had been the innocent cause of all this tumult; nor that, at no very distant period, this then despised religion would overturn, not only the worship of Diana at Ephesus, but the splendid idolatry of the mighty Roman empire. Is a worshipper . νεωκορον. Margin, Temple-keeper. The word here used does not occur elsewhere in the New Testament. It is derived from νεως for ναος, a temple, and κορεω, to sweep, to cleanse. But, among the ancients, the office of keeping their temples was by no means as humble as that of sexton is with us. It was esteemed to be an office of honour and dignity to have charge of the temples of the gods, and to keep them in order. The name was also given to the cities that were regarded as the peculiar patrons or worshippers of certain gods and goddesses. They esteemed it an honour to be regarded as the peculiar keepers of their temples and images; and as having adopted them as their tutelar divinities. Such was Ephesus in regard to Diana. It was esteemed a high honour that the city was known, and everywhere regarded as being intrusted with the worship of Diana, or with keeping the temple regarded by the whole world as peculiarly her own. See Schleusner on this word. And of the image. A special guardian of the image, or statue of Diana. Which fell down , etc. Which was feigned or believed to have been sent down from heaven. Of what this image was made is not known. Pliny says, (Hist. Nat. xvi. 79,) that it was made of a vine. Mucian (on Pliny) says, that the image was never changed, though the temple had been seven times rebuilt. It is probable that the image was so ancient that the maker of it was unknown, and it was therefore feigned to have fallen from heaven. It was for the interest of the priests to keep up this impression. Many cities pretended to have been favoured in a similar manner with images or statues of the gods, sent directly from heaven. The safety of Troy was supposed to depend on the Palladium , or image of Pallas Minerva, which was believed to have fallen from heaven. Numa pretended that the ancilia , or sacred shields, had descended from heaven. Thus Herodian expressly affirms, that "the Phenicians had no statue of the sun polished by the hand, but only a certain large stone, circular below, and terminated acutely above in the figure of a cone, of a black colour, and that they believe it to have fallen from heaven." It has been supposed that this image at Ephesus was merely a conical or pyramidal stone which fell from the clouds-- a meteorite --and that it was regarded with superstitious reverence, as having been sent from heaven. See the Edinburgh Ency., article Meteorites . From Jupiter . . (a) "men of Ephesus" (1) "is a worshipper" "temple keeper"

Acts 19:35

Verse 35. And when the town-clerk. ογραμματευς. The scribe; the secretary. The word is often used in the New Testament, and is commonly translated scribe, and is applied to public notaries in the synagogues; to clerks, and to those who transcribed books, and hence to men skilled in the law or any kind of learning. Compare 2Sam 8:17, 2Kgs 12:11, Ezr 7:6,11,12, Mt 5:20, 12:38, 13:52, 15:1, 23:34 1Cor 1:20. It is, however, nowhere else applied to a heathen magistrate. It probably denoted a recorder; or a transcriber of the laws; or a chancellor.--Kuin�el; Doddridge. This officer had a seat in their deliberative assemblies; and on him it seems to have devolved to keep the peace. The Syriac, "Prince of the city." The Vulgate and Arabic, "Scribe."

Had appeased the people. καταστειλας. Having restrained, quieted, tranquillized, so as to be able to address them.

What man is there. Who is there that can deny this? It is universally known and admitted. This is the language of strong confidence, of reproof, and of indignation. It implied, that the worship of Diana was so well established, that there was no danger that it could be destroyed by a few Jews; and he therefore reproved them for what he deemed their unreasonable alarms. But he little knew the power of that religion which had been the innocent cause of all this tumult; nor that, at no very distant period, this then despised religion would overturn, not only the worship of Diana at Ephesus, but the splendid idolatry of the mighty Roman empire.

Is a worshipper. νεωκορον. Margin, Temple-keeper. The word here used does not occur elsewhere in the New Testament. It is derived from νεως for ναος, a temple, and κορεω, to sweep, to cleanse. But, among the ancients, the office of keeping their temples was by no means as humble as that of sexton is with us. It was esteemed to be an office of honour and dignity to have charge of the temples of the gods, and to keep them in order. The name was also given to the cities that were regarded as the peculiar patrons or worshippers of certain gods and goddesses. They esteemed it an honour to be regarded as the peculiar keepers of their temples and images; and as having adopted them as their tutelar divinities. Such was Ephesus in regard to Diana. It was esteemed a high honour that the city was known, and everywhere regarded as being intrusted with the worship of Diana, or with keeping the temple regarded by the whole world as peculiarly her own. See Schleusner on this word.

And of the image. A special guardian of the image, or statue of Diana.

Which fell down, etc. Which was feigned or believed to have been sent down from heaven. Of what this image was made is not known. Pliny says, (Hist. Nat. xvi. 79,) that it was made of a vine. Mucian (on Pliny) says, that the image was never changed, though the temple had been seven times rebuilt. It is probable that the image was so ancient that the maker of it was unknown, and it was therefore feigned to have fallen from heaven. It was for the interest of the priests to keep up this impression. Many cities pretended to have been favoured in a similar manner with images or statues of the gods, sent directly from heaven. The safety of Troy was supposed to depend on the Palladium, or image of Pallas Minerva, which was believed to have fallen from heaven. Numa pretended that the ancilia, or sacred shields, had descended from heaven. Thus Herodian expressly affirms, that "the Phenicians had no statue of the sun polished by the hand, but only a certain large stone, circular below, and terminated acutely above in the figure of a cone, of a black colour, and that they believe it to have fallen from heaven." It has been supposed that this image at Ephesus was merely a conical or pyramidal stone which fell from the clouds--a meteorite --and that it was regarded with superstitious reverence, as having been sent from heaven. See the Edinburgh Ency., article Meteorites.

From Jupiter. Acts 14:12.

(a) "men of Ephesus" Eph 2:12 (1) "is a worshipper" "temple keeper"

Romans 3:3

Verse 3. For what if some did not believe? This is to be regarded as another objection of a Jew. "What then? or what follows? if it be admitted that some of the nation did not believe, does it not fallow that the faithfulness of God in his promises will fail?" The points of the objection are these:

(1.) The apostle had maintained that the nation was sinful, (chapter 2;) that is, that they had not obeyed or believed God.

(2.) This the objector for the time admits, or supposes, in relation to some of them. But

(3) he asks whether this does not involve a consequence which is not admissible, that God is unfaithful. Did not the fact that God chose them as his people, and entered into covenant with them, imply that the Jews should be kept from perdition? It was evidently their belief that all Jews would be saved--and this belief they grounded on his covenant with their fathers. The doctrine of the apostle (chapter 2) would seem to imply that, in certain respects, they were on a level with the Gentile nations; that ff they sinned, they would be treated just like the heathen; and hence they asked of what value was the promise of God ? Had it not become vain and nugatory?

Make the faith. The word faith here evidently means the faithfulness or fidelity of God to his promises. Comp. Mt 23:23, 2Ti 3:10, Hos 2:20.

Without effect. Destroy it; or prevent him from fulfilling his promises. The meaning of the objection is, that the fact supposed, that the Jews would become unfaithful and be lost, would imply that God had failed to keep his promises to the nation; or that he had made promises which the result showed he was not able to perform.

(n) "some did not believe" Rom 10:16, Heb 4:2

Philippians 1:18

Verse 18. What then? What follows from this? What effect does it have on my mind? Does the fact that some preach from a spirit of envy and contention give me pain?

Notwithstanding every way. No matter in what way it is done. We are not to suppose, however, that Paul was indifferent as to the way in which the gospel was preached, or the spirit with which it was done; but the meaning is, that it was a matter of rejoicing that it was done at all, whatever the motives might be.

Whether in pretence or in truth. Whether as a mere pretext to cover up some other design, or from pure motives. Their pretence was that they preached the gospel because they believed it true and loved it; their real object was to build up a party, and to diminish the influence and authority of Paul.

Christ is preached. They made known the name of the Saviour, and announced that the Messiah had come. They could not go forth under any pretence as preachers, without making known some truth about the Redeemer. So now, it is hardly possible that any persons should attempt to preach, without stating some truth that would not otherwise be known. The name of a Saviour will be announced, and that will be something. Some views of his life and work will be presented, which, though they may be far enough from full views, are yet better than none. Though there may be much error in what is said, yet there will be also some truth. It would be better to have preachers that were better instructed, or that were more prudent, or that had purer motives, or that held a more perfect system; yet it is much in our world to have the name of the Redeemer announced in any way, and even to be told, in the most stammering manner, and from whatever motives, that man has a Saviour. The announcement of that fact, in any way, may save a soul; but ignorance of it could save none.

And I therein do rejoice. This is an instance of great magnanimity on the part of Paul, and nothing, perhaps, could better show his supreme love for the Saviour. Part preached to increase his afflictions, and the tendency of that preaching was, probably, as it was designed to be, to unsettle confidence in him, and to lessen his influence. Yet this did not move him. The more important matter was secured, and Christ was made known; and if this were secured, he was willing that his own name should be east into the shade. This may furnish valuable lessons to preachers of the gospel now. When

(1.) we are laid aside from preaching by sickness, we should rejoice that others are in health, and are able to make the Saviour known, though we are forgotten.

(2.) When we are unpopular and unsuccessful, we should rejoice that others are more popular and successful--for Christ is preached.

(3.) When we have rivals, who have better plans than we for doing good, and whose labours are crowned with success, we should not be envious or jealousy for Christ is preached.

(4.) When ministers of other denominations preach what we regard as error, and their preaching becomes popular, and is attended with success, we can find occasion to rejoice--for they preach Christ. In the error we should not, we cannot rejoice; but in the fact that the great truth is held up that Christ died for men, we can always find abundant occasion for joy. Mingled as it may be with error, it may be nevertheless the means of saving souls; and though we should rejoice more if the truth were preached without any admixture of error, yet still the very fact that Christ is made known lays the foundation for gratitude and rejoicing. Had all Christians, and Christian ministers, the feelings which Paul expresses here, there would be much less envy and uncharitableness than there is now in the churches. May we not hope that the time will yet come when all who preach the gospel will have such supreme regard for the name and work of the Saviour, that they will find sincere joy in the success of a rival denomination, or a rival preacher, or in rival plans for doing good? Then, indeed, contentions would cease, and the hearts of Christians, "like kindred drops," would mingle into one.