I N D E X
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In the narrative here, there are several items of interest that confirm the accuracy of the inspired writer. It is, for
instance, assumed that there was a theatre at Ephesus, and that it was large enough to hold a great concourse of
people. Moreover, it is further assumed that it was natural for the people to go there, both as a confused multitude,
and as a legal assembly. The ruins of the theatre testify to its original grandeur. Fellows estimates its capacity at
30,000, while Wood suggests 25,000. In any case, it was evidently a vast structure. We also read of `certain chief
men of Asia' sending to the apostle `desiring him not to adventure himself into the theatre'. The original here is
asiarchs, and this word is actually found on inscriptions and coins.  Another point that is vouched for by
archaeology is the reference to the silver shrines of Diana, which are said to have been made by Demetrius (Acts
19:24). Lewin gives an illustration of an Aedicula, or miniature shrine, of Cybele, and mention is made of similar
shrines by many ancient writers.
The `town-clerk', also, is a familiar figure in the annals of the time. The original word is grammateus (Acts
19:35), which might perhaps better be translated `recorder':
`He had to do with state papers; he was keeper of the archives; he read what was of public moment before the
senate and assembly; he was present when money was deposited in the Temple; and when letters were sent to the
people of Ephesus, they were officially addressed to him' (Conybeare and Howson).
For example, a letter sent from Apollonius to the Ephesians is addressed: Ephesion grammateusi - `To the
Ephesian town-clerk'.
The town-clerk refers to the city of the Ephesians as a `worshipper' (neocoros) of the goddess Diana. The word
used by Luke here is peculiar, and means literally `a temple sweeper'. This eventually became a title of high
honour, and was boastfully exhibited on the coins of the period.
In verse 38 we read:
`The law is open, and there are deputies: let them implead one another' (Acts 19:38).
We learn from Pliny that these large cities were assize towns, and he specifically names in the province of Asia,
Sardis, Smyrna and Ephesus. The town-clerk refers to the presence of the pro-consuls (or `deputies') and indicates
that the `assizes' were actually on - `The law is open' (Agoraioi agontai).
It has been said that the recorder's speech here might well be regarded as a model for popular harangue. Such
excitement, suggests the recorder was undignified, as the grandeur of their worship was unimpeached; it was
unjustifiable, as they could prove nothing against the men; it was unnecessary, as other means of redress were open
to them; and finally, if neither pride nor justice prevailed, the thought of the Roman Power should have restrained
them - for, as Hackett has remarked, `There was nothing
on which the Roman looked with such jealousy as a tumultuous meeting'.
The accuracy of Luke's record and the danger in which the apostle was placed are illustrated by the account we
have of the martyrdom of Polycarp.
`The proconsul, observing Polycarp filled with confidence and joy, and his countenance brightened with grace,
was astonished, and sent the herald to proclaim in the middle of the stadium, "Polycarp confesses that he is a
Christian". When this was declared by the herald, all the multitude, Gentiles and Jews, dwelling in Smyrna
called out "This is that teacher of Asia, the father of the Christians, the destroyer of our gods; he that teacheth the
multitude not to sacrifice, nor to worship". Saying this, they cried out, and asked Philip the Asiarch to let a lion
loose upon Polycarp' (Euseb. H.E. iv. 15).
We must now bring our survey of this incident to a close with two further notes:
(1) The word ekklesia is used in Acts 19 on three occasions, and it is well to bear the implications of this fact in
mind when we are speaking of the `Church'. The passages are as follows:
`The assembly was confused' (Acts 19:32).
`Determined in a lawful assembly' (Acts 19:39).