Acts 19 Part 2

Acts 19:1–6 KJV 1900

1 And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples, 2 He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. 3 And he said unto them, Unto what then were ye baptized? And they said, Unto John’s baptism. 4 Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. 5 When they heard this, they were baptized in the name of the Lord Jesus. 6 And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied.

After World War II, Allied forces established bases on remote Pacific islands. Airplanes arrived carrying incredible "cargo":

food, medicine, clothing, vehicles, radios, tools. The islanders watched soldiers:

build runways, wear headphones, wave signal flags, speak into radios. When the war ended, the soldiers left, and the planes stopped coming. Some islanders concluded that the rituals had caused the cargo to arrive. So they built imitation airfields.

They made:

wooden headphones, bamboo control towers, carved "radios," fake airplanes. They stood on the runways waving flags, hoping the planes would return. The forms were there. The power wasn't. They copied what they had seen, but they didn't understand the source behind it.

When Paul arrived in Ephesus, what did he discover regarding the disciples there?

They had no idea there was a Holy Spirit.

Whose baptism had those disciples recieved?

John’s Baptism.

What was the baptism of John?

Matthew 3:11 KJV 1900

11 I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:

John's Baptism: "Get ready, the King is coming! Repent and wait for the Spirit." — The Promise.

Christian Baptism: "The King has come! He died, rose again, and has poured out His Spirit. You can now be 'in Christ'." — The Fulfillment.

The "John the Baptist" Diaspora: John’s ministry was massive. His disciples traveled all over the Roman Empire.

Slow Information: News of the Crucifixion, the Resurrection, and Pentecost would have taken time to reach every Jewish community. Apollos likely met a disciple of John years earlier in Egypt and moved to Ephesus before hearing the "rest of the story" from Jerusalem.

What does Paul do in verses 4-5?

He explains the purpose of the Baptism of John and the fulfillment in Jesus Christ.

We should clarify (including the portion of Acts 18 which we covered), that the scripture is not saying that they had not heard of Jesus or that He had died.

What the scripture is telling us is that they had not known that the promise of the Holy Spirit had been given already through the Apostles.

Notice that they understood the message plain and clear: John’s baptism pointed to the Messiah — Jesus Christ, when they heard that, they were baptized in the name of the Lord Jesus.

After Paul baptized them, what did he do in verse 8?

He went to the synagogue to evangelize.

How long did Paul teach/debate in the synagogue?

Three months.

After three months, what happened?

The people became hardened and oppressed Paul.

Where did Paul go after the synagogue?

The school of Tyrannus.

The school of Tyrannus was a lecture hall where Paul taught daily when he preached the gospel in Ephesus.[1] After encountering resistance in the synagogue, Paul withdrew and established his teaching ministry in this venue for approximately two years.

The exact nature of this facility remains uncertain. The Greek word can be translated either “school” or “lecture room,” and Tyrannus may have been either a schoolmaster or what we call a professor.[2] It is not clear whether the hall of Tyrannus was a recognized center for moral instruction by philosophers or some sort of local trade union or guild center.[3] Tyrannus may have been dead at the time, and the building may have been merely known as “Tyrannus’s school” in memory of a once famous teacher, though all probabilities favor this having been the name of a noted public building in Ephesus.[2]

A later Western manuscript adds that Paul taught “from the fifth to the tenth hour,” that is, from ten in the morning to four in the afternoon.[1] This detail aligns with the idea that Tyrannus was a schoolmaster whose work, according to ancient custom, would be over early in the day, thus leaving the building free for the rest of the day.[2] The hall was free to Paul at the hottest period of the day, when it must have been hard for people to listen, and yet harder for him to preach.[2]

The scholē could have been located under the arcades of the forum, in a gymnasium, in the baths, in a room in one of the basilicas, or in a room on the upper story of one of the colonnaded halls in the forum.[1] The search results offer no definitive identification of its location.

[1] Eckhard J. Schnabel, Paul the Missionary: Realities, Strategies and Methods (Westmont, IL: IVP Academic, 2008), 297. [2] James Hastings et al., in Dictionary of the Bible (New York: Charles Scribner’s Sons, 1909), 952. [3] Paul J. Achtemeier, Harper & Row and Society of Biblical Literature, in Harper’s Bible Dictionary (San Francisco: Harper & Row, 1985), 1101.

The word for school means lecture hall, classroom, or a place where a philosopher taught. It is believed that Tyrannus was the one who either owned or managed the location. We do not know who he was but we know he was local to Ephesus and could possibly have been a philosopher himself.

How long did Paul continue to teach at the school of Tyrannus?

Two years.

What was a result of him having a place to teach & preach?

Everyone in Asia heard the gospel.

The mention of the school of Tyrannus carries multiple layers of significance for understanding Paul’s missionary strategy and theological impact.

Strategic Evangelistic Innovation

Paul rented this public lecture hall for two years, representing a significant addition to his evangelistic strategy.[1] His ministry in Ephesus exemplified remarkable evangelistic opportunism, adopting a practice that would not have been uncommon in Ephesus, in which a visiting lecturer would promote a certain school of philosophy and accompanying way of life.[1] Rather than limiting himself to synagogue preaching, Paul adapted to the cultural context by using a venue familiar to educated Ephesians.

Reaching Influential Audiences

Through this unusual means, Paul reached a class of people that otherwise might not have been disposed to listen to him—wealthy and influential men called Asiarchs who had so respected Paul that they urged him not to enter a dangerous situation.[1] This demonstrates how the hall enabled Paul to penetrate social circles beyond typical religious audiences.

Model for Theological Education

The school of Tyrannus is the only place in Scripture that uses the word “school”—namely, Paul’s teaching center in Ephesus, recorded in Acts 19:8–10—and it represents a model of a school that is a center for preaching, resisting, teaching, and sending.[2] Paul “disputed daily” for “the space of two years,” pouring his time and energy into teaching and reasoning with people from the Holy Scriptures, investing in this ministry for two years.[2]

Widespread Gospel Impact

Many people in Ephesus and its environs had the opportunity to hear the gospel, and Luke says, “all the inhabitants of Asia heard the word of the Lord, both Jews and Greeks.”[3] The hall’s accessibility and prominence enabled gospel penetration throughout the entire province, making it strategically significant for early Christian expansion.

[1] Derek W. H. Thomas, Acts, ed. Richard D. Phillips, Philip Graham Ryken, and Daniel M. Doriani, Reformed Expository Commentary (Phillipsburg, NJ: P&R Publishing, 2011), 542–543. [2] Joel R. Beeke, Puritan Reformed Theology: Historical, Experiential, and Practical Studies for the Whole of Life (Grand Rapids, MI: Reformation Heritage Books, 2020), x–xi. [3] Clinton E. Arnold, “Ephesus,” in Dictionary of Paul and His Letters, ed. Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid (Downers Grove, IL: InterVarsity Press, 1993), 251.

What does Luke record about Paul in Acts 19:11-12?

In Acts 19:11–12, Luke records a very unusual and specific type of miracle that occurred during Paul’s long ministry in Ephesus.

The text says:

"And God wrought special miracles by the hands of Paul: So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them."

What were these "handkerchiefs and aprons"?

To understand these miracles, it helps to look at the Greek words for these items, which provide a window into Paul’s daily life as a tentmaker:

Handkerchiefs (soudaria): These were small pieces of cloth used to wipe sweat from the face. The word comes from the Latin sudarium (sweat-cloth).

Aprons (simikinthia): A Latin-derived word referring to the work-aprons worn by laborers or artisans to protect their clothing while they worked.

Since Paul supported himself in Ephesus by working as a tentmaker (Acts 20:34), these items were likely his actual work rags and shop aprons. They were personal items he used while laboring at his trade.

What made these miracles "special"?

Luke specifically calls them "special miracles" (Greek: ou tas tychousas dynameis), which literally means "miracles not of the ordinary kind."

They were unique for several reasons:

Unlike many other miracles where Paul laid hands on someone or spoke directly to them, these occurred at a distance. The cloths acted as "contact points."Lack of Physical Presence:

The text notes that these items were effective for two distinct problems: Dual Effect:

What two effects did these miracles have?

"the diseases departed from them."Physical healing.

"the evil spirits went out of them."Deliverance.

Luke is careful to state that these miracles. The power was not in the cloth itself, nor was it "magic" inherent to Paul's physical body. God chose to use these common items as a medium to demonstrate His power in a city famous for magic and the occult.Source of Power:"God wrought"

Why did God do it this way in Ephesus?

Ephesus was the center of magic and the "Ephesian Letters" (shorthand for magical charms and spells). The people there were obsessed with power, amulets, and secret formulas.

By performing these "special miracles" through simple sweat-rags and work-aprons, God demonstrated:

Superiority: His power was far greater than the expensive and elaborate spells of the Ephesian magicians.

Simplicity: The gospel didn't require secret words; even a worker's apron could be a vessel for God's grace.

Validation: It publicly validated Paul’s message in a culture that demanded signs of spiritual authority.

The biblical precedent

This type of miracle is rare but not unique in the Bible. It is similar to:

The woman who was healed by touching the (Matthew 9:20–22) hem of Jesus’ garment.

People hoping that might fall on them for healing (Acts 5:15) Peter’s shadow.

In each case, the physical object (shadow, garment, or cloth) was not the source of the healing, but a means by which the person released their faith in God's power working through His representatives.

The Immediate Result

This display of power led directly to the next event in Acts 19: the failed attempt by the Seven Sons of Sceva to copy Paul. They saw the "special miracles" and tried to use Jesus’ name like a magic spell, which ended in their humiliation and a massive burning of magic books by the people of Ephesus (Acts 19:13–20).

Would you like to know more about what happened when the Sons of Sceva tried to mimic these miracles?

Magic and occult practices were exceptionally prevalent in Ephesus during the first century. Ephesus was famous even in the ancient world for every form of magic and occult practice[1], and it was the vortex of magic in the Roman Empire, with the most renowned schools of magic where the most skillful magicians taught and practiced, and per capita, there were probably more magicians in Ephesus than anywhere else[2].

The city’s reputation for occultism was so distinctive that the phrase “Ephesian writings” was used to describe any documents that contained magic formulas and spells[3]. The famous Ephesia Grammata, the “Ephesian letters” were words written on amulets, which the people used as charms believing that they brought protection from the powers (evil spirits) or gave them help in times of distress or need[4]. Additionally, magic had invaded certain levels of Judaism, and magic flourished among the Jews despite strong and persistent condemnation by the religious authority[1].

The Ephesians lived with a worldview that was totally open to supernaturalism, and magic, demons and spiritual power were very real to them and many were involved in occult practices[4]. When Paul arrived and established his teaching ministry, his message directly confronted this spiritual darkness. Many were coming to faith in Jesus and repenting of their sorceries, and many of those who had practiced magic brought their books together and burned them in the sight of all, and they counted up the value of them, and it totaled fifty thousand pieces of silver[4]. This dramatic renunciation of magical texts demonstrates how thoroughly the gospel challenged the occult worldview that had dominated Ephesian society.

[1] David Gooding, True to the Faith: The Acts of the Apostles: Defining and Defending the Gospel, Myrtlefield Expositions (Coleraine, Northern Ireland: Myrtlefield House, 2013), 387. [2] C. Peter Wagner, On Earth as It Is in Heaven: Answer God’s Call to Transform the World (Ventura, CA: Regal, 2012), 127–128. [3] David Seal, “Ephesus,” in The Lexham Bible Dictionary, ed. John D. Barry et al. (Bellingham, WA: Lexham Press, 2016). [See here.] [4] Brian Borgman and Rob Ventura, “Spiritual Warfare: A Biblical and Balanced Perspective,” The Founders Journal: Be Strong in the Lord, Spring (2013), 10–11.

Magic and the occult were extraordinarily prevalent in Ephesus. In fact, Ephesus was one of the best-known centers of magical practices in the Roman Empire. This is one reason Acts 19 contains such an extended account of Paul's ministry there—Luke is showing the gospel confronting one of the strongest centers of pagan spirituality and magic.

Ephesus was famous for magic

Ancient writers associated Ephesus with magical arts to such an extent that there was a well-known expression:

"Ephesian Letters" (Greek: Ephesia Grammata)

These were not letters in the sense of correspondence. They were collections of mysterious words, names, or formulas believed to possess supernatural power.

People used them:

as amulets,

in incantations,

for protection,

for healing,

for success in business,

in love charms,

and for exorcisms.

Some wore them around their necks; others wrote them on scrolls or engraved them on objects.

Why was Ephesus such a center for the occult?

Several factors contributed.

1. The Temple of Artemis

Ephesus was home to one of the Seven Wonders of the Ancient World:

the Temple of Artemis (Diana)

This was far more than a place of worship.

It functioned as:

a religious center,

a financial institution,

a place of asylum,

a tourist destination,

and a hub for priests, pilgrims, and merchants.

Around such major temples, there often developed industries involving:

fortune-telling,

astrology,

magical rituals,

charms,

and religious specialists.

2. A cosmopolitan city

Ephesus was one of the largest cities in Asia Minor.

People came from:

Greece,

Rome,

Egypt,

Syria,

Judea,

and elsewhere.

With this diversity came a mixture of religious ideas and practices, including mystery religions and magical traditions.

3. Fear of spiritual powers

People in the Greco-Roman world generally believed:

spirits influenced daily life,

demons caused sickness,

curses could harm people,

magical formulas could manipulate unseen powers.

Magic was often viewed as a practical way to protect oneself or gain advantage.

The evidence in Acts 19

Luke gives several examples.

Extraordinary miracles (Acts 19:11–12)

God's miracles through Paul directly challenged the supposed power of magicians.

What happens in Acts 19:13?

Jewish exorcists were going to try using the name of Jesus to exorcise demons.

Acts 19:13–20 is one of the most vivid accounts in the Book of Acts because it shows a direct confrontation between the gospel and the occult. It also explains why the Ephesian believers later destroyed their expensive magic books.

The "vagabond Jews"

The KJV says:

"Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits..." (Acts 19:13)

The word translated "vagabond" simply means "itinerant" or "traveling."

These were Jewish men who traveled from place to place offering exorcisms. They were not necessarily homeless or criminals. Rather, they were professional exorcists who made a living attempting to cast out demons.

In the ancient world, both Jewish and pagan exorcists were known. Jewish exorcists often appealed to:

the name of the God of Israel,

angels,

patriarchs such as Abraham,

or traditional formulas believed to have spiritual power.

Their methods were quite different from those of Jesus and the apostles, who cast out demons by divine authority rather than by elaborate rituals.

Who was Sceva?

Luke says:

"And there were seven sons of one Sceva, a Jew, and chief of the priests, which did so." (Acts 19:14)

This raises an interesting question because there was only one high priest at a time.

The phrase "chief of the priests" (or "high priest" in some translations) could mean:

Sceva claimed descent from a high-priestly family.

He belonged to an influential priestly clan.

He may have simply claimed the title to enhance his reputation.

There is no record of a Jewish high priest named Sceva in the historical lists of high priests. So many scholars think he either belonged to a priestly family or was using an impressive title.

What were the sons of Sceva trying to do?

They had observed Paul's ministry.

They saw that demons left when Paul preached in the name of Jesus.

Instead of believing the gospel, they treated Jesus' name like another magical formula.

They said:

"We adjure you by Jesus whom Paul preacheth."

Notice the wording.

They did not say:

"In the name of our Lord Jesus."

They said:

"the Jesus whom Paul preaches."

Jesus was someone else's authority, not theirs.

The demon's reply

The evil spirit answered:

"Jesus I know, and Paul I know; but who are ye?" (KJV)

This statement is remarkable.

"Jesus I know"

The demon recognizes Jesus' absolute authority.

Throughout the Gospels, demons know exactly who Jesus is.

For example:

"I know thee who thou art; the Holy One of God." (Mark 1:24)

Mark 1:24 KJV 1900

24 Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God.

Mark 5:7 KJV 1900

7 And cried with a loud voice, and said, What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou torment me not.

James 2:19 KJV 1900

19 Thou believest that there is one God; thou doest well: the devils also believe, and tremble.

James later writes:

"The devils also believe, and tremble." (James 2:19)

The demon is not confessing faith but acknowledging Christ's supreme authority.

What does it mean when he says ”Paul I know"?

The Greek uses a different verb here than for Jesus.

It suggests something like:

"I recognize Paul."

"I am acquainted with Paul's authority."

The demon recognizes Paul because Paul is a genuine servant of Christ.

Paul does not possess authority in himself, but because he belongs to Jesus.

What does it mean when he says ”But who are ye?"?

This is the heart of the story.

The demon is saying: “You have no authority over me."

The sons of Sceva had:

no relationship with Christ,

no commission from Christ,

no spiritual authority.

They possessed only borrowed words.

They thought Jesus' name functioned like a magical incantation.

The demon exposed that error immediately.

What happened next?

Acts says:

"And the man in whom the evil spirit was leaped on them, and overcame them... so that they fled... naked and wounded."

One possessed man overpowered seven men.

Luke emphasizes the humiliation — they fled out of the house naked and wounded.

The attempted exorcists became the defeated ones.

Why is this event important?

It demonstrated publicly that:

Jesus' name is not magic.

Spiritual authority comes from a relationship with Christ, not from repeating His name mechanically.

The kingdom of God cannot be manipulated.

What was the reaction in Ephesus?

Jesus was magnified.

Acts 19:17 KJV 1900

17 And this was known to all the Jews and Greeks also dwelling at Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified.

After this event:

"fear fell on them all, and the name of the Lord Jesus was magnified." (Acts 19:17)

Then something extraordinary happened.

What extraordinary event took place after they believed on the Lord Jesus?

They burned the books of magic.

There is always a group of people that want to blame Christians for “burning books” or “destroying knowledge” that the world thinks Christians hate knowledge. The truth is that we do not hate knowledge, we believe people should be educated. We believe rather that people should have the truth and not poison.

Acts says:

"Many of them also which used curious arts brought their books together, and burned them before all men." (Acts 19:19)

These books likely contained:

magical formulas.

incantations.

astrological instructions.

curse rituals.

names of gods and spirits.

instructions for making amulets.

People often paid enormous sums for such books.

How much were the books worth?

Fifty thousand pieces of silver.

Luke calculates their value:

"fifty thousand pieces of silver."

If these were denarii, that represented about 50,000 days' wages for a laborer. In modern terms, depending on how one estimates a day's wage, this would amount to millions of dollars' worth of books and scrolls. Luke's point is not to give an exact modern equivalent but to show the tremendous economic sacrifice involved.

So how much money is this today?

The phrase "pieces of silver" is commonly understood to refer to the Greek silver coin called the drachma (roughly equivalent in value to a Roman denarius for a day's wage).

A denarius was approximately the daily wage of a common laborer (Matthew 20:2).

So: 50,000 pieces of silver ≈ 50,000 days' wages.

If we use a modern daily wage:

$150/day → about $7.5 million

$200/day → about $10 million

$250/day → about $12.5 million

Why burn them instead of selling them?

Instead of selling the books and donating the money, the new believers destroyed them publicly. That demonstrated:

Genuine repentance.

A complete break with their former practices.

A refusal to profit from something they now believed was spiritually harmful.

This is significant.

If they sold them:

someone else would continue using them.

Instead they destroyed them.

Their repentance was genuine.

They were willing to lose great wealth rather than profit from practices they now rejected.

The larger message

Luke concludes:

"So mightily grew the word of God and prevailed." (Acts 19:20)

The sequence is deliberate:

God's power is displayed.

Counterfeit spiritual power is exposed.

People repent.

Occult practices are abandoned.

Christ is exalted.

The gospel spreads.

Here is a great question of application for us to ponder:

What does "Jesus I know, and Paul I know" teach Christians?

The passage is not teaching that believers should seek fame among demons. Rather, it underscores that spiritual authority is derived from union with Christ.

The contrast is:

Jesus has inherent authority as the Son of God.

Paul has delegated authority as Christ's apostle.

The sons of Sceva have no authority because they are attempting to use Jesus' name without belonging to Him.

It is a warning against treating the name of Jesus as a formula or talisman. In the New Testament, Christ's name is powerful not because it is a set of syllables but because it represents the person and authority of the risen Lord.

After the burning of the books of magic, what happened?

The word of God grew and prevailed.

The word for ‘prevail’ means powerfully or mightily.

Why is the route Paul is taking to Jerusalem and Rome significant to what have studied about Acts so far?

Hint: What was the state of the church in Jerusalem in Acts4?

The purpose of this route was to take up a collection for the church in Jerusalem.

Remember the church in Jerusalem is suffering under heavy persecution and the Great Famine of Claudius had caused even more death and hardship to the city.

Acts 4:34–35 KJV 1900

34 Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, 35 And laid them down at the apostles’ feet: and distribution was made unto every man according as he had need.

Acts 11:28 KJV 1900

28 And there stood up one of them named Agabus, and signified by the spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar.

What churches made up Macedonia?

The church of Philippi, Thessalonica, and Berea.

Achaia was where Corinth was located.

Before Paul departs to go to Macedonia, while still in Ephesus around spring of AD 55, he would write 1 Corinthians.

He would later write 2 Corinthians while on the move through Macedonia, most believing that he wrote it while in Philippi in late AD 55 or early AD 56.

We have records of the gifts in Paul’s own words, as well as instruction regarding the collection of the gifts.

1 Corinthians 16:1–4 KJV 1900

1 Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. 2 Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come. 3 And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem. 4 And if it be meet that I go also, they shall go with me.

I want to test your bible knowledge:

Which church gave the most despite being in deep poverty themselves?

The churches in Macedonia.

2 Corinthians 8:1–4 KJV 1900

1 Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia; 2 How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. 3 For to their power, I bear record, yea, and beyond their power they were willing of themselves; 4 Praying us with much intreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints.

Romans 15:25–26 KJV 1900

25 But now I go unto Jerusalem to minister unto the saints. 26 For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem.

Why did this gift matter more than money?

The collection was also an expression of Jew–Gentile unity in Christ.

The Jerusalem church was predominantly Jewish, while many of the churches Paul founded were predominantly Gentile. There had been real tensions over the place of Gentile believers in God’s people—especially circumcision, food practices, and fellowship.

What happened in Ephesus with the Demetrius the silversmith?

He started to gather the other craftsman to start a revolt against Paul.

Why were they starting this riot?

They were losing money because people were turning away from false gods.

What happened to Gaius and Aristarchus?

They got pulled into the theatre by the rioting mob.

How was Paul protected from the rioting mob?

His friends prevented him from entering the theatre.

What did the townclerk mention about the image of Diana?

That it fell from the sky.

The sacred image that fell from Jupiter was the great glory of the temple of Artemis at Ephesus[1], and its nature has been debated by scholars for centuries.

The “sacred image” of Artemis (Diana) that was supposed to have fallen from heaven was probably a meteorite.[2] Early images of Diana are thought to have been simply black conical stones, and may have been aerolites, similar to meteorites found in other ancient temples.[1] The original Ephesian image was said to have fallen from heaven, as was also asserted of images of other deities in other cities—a belief that gave rise to the opinion that such images were aerolites worshipped according to ancient superstition that gave sanctity to certain stones.[3]

However, ancient sources disagreed about the image’s material composition. Most authorities say it was of ebony, the black color being symbolical.[1] Pliny records that Mucianus, who had seen it, affirmed that it was of vine wood and so old that it had survived seven restorations of the temple.[1] Ancient authorities assert that the Ephesian Artemis was of wood—some say ebony, others vine wood—whatever the material, the figure was very coarse and rude.[3]

The original Ephesian image, said to have fallen from heaven, was probably very rude, and to judge from its representation on ancient coins, little more than a head with a shapeless trunk, supported by a staff on each side.[1] In later representations familiar from coins and statuettes, the goddess appears as a standing idol partly human, with the upper body covered with rows of breasts symbolizing her function as the nourishing mother of all life, while the lower part is merely an upright block covered with symbols and animal figures.[4]

[1] John M’Clintock and James Strong, “Dian′a,” in Cyclopædia of Biblical, Theological, and Ecclesiastical Literature (New York: Harper & Brothers, Publishers, 1891), 2:783. [2] Warren W. Wiersbe, The Bible Exposition Commentary (Wheaton, IL: Victor Books, 1996), 1:479. [3] James M. Freeman, An Illustrated Reference to the Manners & Customs of the Bible (New Kensington, PA: Whitaker House, 2021), 469. [4] William M. Ramsay, “DIANA OF THE EPHESIANS,” in A Dictionary of the Bible: Dealing with Its Language, Literature, and Contents Including the Biblical Theology, ed. James Hastings et al. (New York; Edinburgh: Charles Scribner’s Sons; T. & T. Clark, 1911–1912), 1:605.

How does the townclerk deescalate the riot?

He reminds them that the governors are there to enforce the law and in the law gets involved those who participated in the riot will be subject to laws regarding the disturbance they caused.