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"After these things were ended, 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 them that ministered unto him,
Timotheus and Erastus; but he himself stayed in Asia for a season" (Acts 19: 21, 22).
"And after the uproar was ceased, Paul called unto him the disciples, and embraced
them, and departed for to go into Macedonia . . . . . he purposed to return through
Macedonia" (Acts 20: 1, 3).
His objective was Jerusalem, and then Rome, but his way was through Macedonia,
and he sends on ahead two trusted workers, while he himself stays in Asia. In I Cor. 16:
the Apostle reminds the church of the collection for the saints (I Cor. 16: 1) which was to
be taken by him to Jerusalem (I Cor. 16: 3), and he tells them that he will come to them
when he has passed through Macedonia. This is the journey that is recorded in the
chapter of the Acts that we are now considering.
Although he had accomplished so much, by the grace of God, the Apostle still looked
eagerly out on to the great Roman world, desiring to preach Christ in the regions beyond.
The words "I must see Rome" indicate his desire and willingness, and, in writing to the
Romans, he contemplates passing through Rome to Spain (Rom. 15: 22-29).
In order to appreciate what happened to the Apostle, and the incidents recorded in
Acts 19: with regard to Ephesus and the Temple of Diana, we must acquaint ourselves
with some of the ancient records.
We gather from the first epistle to the Corinthians, that it was written at about the time
of the Passover, and that the Apostle intended to remain in Ephesus until Pentecost
(I Cor. 5: 7; 16: 8). This would give an approximate date for Acts 19: 23, as the
month of May. This particular month was specially dedicated to the goddess of Ephesus.
Dr. Chandler found an inscribed marble slab in this district, and the following translation
will perhaps help us to understand the presence of the crowds and their enthusiasm for
the worship of Diana.
"Inasmuch as it is notorious that, not only among the Ephesians, but also everywhere
among the Greek nations, temples are consecrated to her and sacred portions . . . . .
besides this, as the greater token of veneration paid to her, a month is called by her name;
by us Artemission . . . . . in which (other cities) general assemblies and Hieromenia are
celebrated, but not in the holy city, the nurse of its own, the Ephesian goddess: the
people of Ephesus, deeming it proper that the whole month called after her name be
sacred and set apart to the goddess, have determined by this decree, that the observation
of it by them be altered. Therefore it is enacted that in the whole month Artemission the
days be holy, and that nothing be attended on them, but the yearly feastings . . . . , for
from this improvement in our worship our city shall receive additional lustre, and be
permanent in prosperity for ever."
The reader who is acquainted with the narrative of Acts 19: will see that Demetrius
was but expressing the sentiments that were evidently popular. There was obviously a
close association in the minds of the people between the "improvement" of the worship
of Artemis (or Diana, in our version) and the prosperity of the city.