For ye have brought hither these men, which are neither robbers of churches, nor yet blasphemers of your goddess.
Read it in contextThe Ephesian disturbance
Start reading at Acts 19:21 (Acts 19:21 to Acts 19:41).
An editorial reading unit, not a claim that the surrounding context stops here. Book background below applies to the shared passage; individual verses may need more specific explanation.
Opposition arises from the trade connected with Diana, showing the economic and civic effects of the spreading message.
19:21After 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.
19:22So he sent into Macedonia two of them that ministered unto him, Timotheus and Erastus; but he himself stayed in Asia for a season.
19:23And the same time there arose no small stir about that way.
19:24For a certain man named Demetrius, a silversmith, which made silver shrines for Diana, brought no small gain unto the craftsmen;
19:25Whom he called together with the workmen of like occupation, and said, Sirs, ye know that by this craft we have our wealth.
19:26Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands:
19:27So that not only this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth.
19:28And when they heard these sayings, they were full of wrath, and cried out, saying, Great is Diana of the Ephesians.
19:29And the whole city was filled with confusion: and having caught Gaius and Aristarchus, men of Macedonia, Paul's companions in travel, they rushed with one accord into the theatre.
19:30And when Paul would have entered in unto the people, the disciples suffered him not.
19:31And certain of the chief of Asia, which were his friends, sent unto him, desiring him that he would not adventure himself into the theatre.
19:32Some therefore cried one thing, and some another: for the assembly was confused; and the more part knew not wherefore they were come together.
19:33And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made his defence unto the people.
19:34But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians.
19:35And when the townclerk had appeased the people, he said, Ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a worshipper of the great goddess Diana, and of the image which fell down from Jupiter?
19:36Seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly.
19:37For ye have brought hither these men, which are neither robbers of churches, nor yet blasphemers of your goddess.
19:38Wherefore if Demetrius, and the craftsmen which are with him, have a matter against any man, the law is open, and there are deputies: let them implead one another.
19:39But if ye enquire any thing concerning other matters, it shall be determined in a lawful assembly.
19:40For we are in danger to be called in question for this day's uproar, there being no cause whereby we may give an account of this concourse.
19:41And when he had thus spoken, he dismissed the assembly.
Study content, not yet reviewed.
Who
Who wrote the book? Luke, the physician and companion of Paul, is the traditional author of Acts and the Gospel of Luke. Biblical references: Acts 1:1; Luke 1:3; Colossians 4:14. Historical source: Anchor Bible Dictionary, Luke–Acts. traditionally held
Who was present or being addressed in this passage? In the surrounding chapter context (Acts 19:1–19:41): Paul instructs disciples at Ephesus and teaches other hearers. Jewish exorcists, converts, craftsmen led by Demetrius, and a confused civic crowd appear in subsequent events. stated in the text
Who was the book written to? Theophilus, the same named recipient as Luke's Gospel, with the account also serving the wider Christian readership. Biblical references: Acts 1:1; Luke 1:3. stated in the text
What
What is the topic of this reading unit? The Ephesian disturbance. Read Acts 19:21 through Acts 19:41 as a connected unit. interpretation
How does it contribute to the book? Opposition arises from the trade connected with Diana, showing the economic and civic effects of the spreading message. interpretation
When
When are the events or message set? Acts begins after Jesus' resurrection and follows the witness through Pentecost, expansion among peoples, and Paul's arrival in Rome. It does not give a final publication date. book background
Where
What is the book’s geographic setting? The movement extends from Jerusalem through Judea and Samaria toward wider regions and Rome, as announced in Acts 1:8. book background
Where does the context start?
This passage sits in The Ephesian disturbance (Acts 19:21 to Acts 19:41).
Start reading at Acts 19:21. An editorial reading unit, not a claim that the surrounding context stops here. Book background below applies to the shared passage; individual verses may need more specific explanation.
How
How does this book connect with Jesus Christ? The risen Jesus commissions the witnesses, and their preaching centers on Him. The accounts include repentance, baptism in Jesus' name, and reception of the Holy Ghost; keep the details and order stated for each event. See Acts 1:8, Acts 2:38, Acts 10:44, Acts 10:48, Acts 19:5, Acts 19:6. interpretation
How should this book guide our response? Compare conversion accounts carefully, preserving what each one actually narrates. Do not invent an omitted detail or flatten every episode into an identical sequence. interpretation
What Scripture saysThe book opens by referring to the author's former treatise to Theophilus, tying it to Luke, and shifts into first-person plural in the travel accounts. Acts 1:1Acts 16:10
Cross references from CrossReferences-org (CC BY 4.0).
Time stated in this passage
3 months, then 2 years
Stated in Scripture
Two periods of teaching in Ephesus
Acts 19:8 gives three months in the synagogue; Acts 19:9–10 gives two years of teaching in Tyrannus’s school. Paul’s later recollection of three years in Acts 20:31 overlaps this ministry rather than adding another three-year stay.
View passage notes and sources
The text supplies these periods but does not assign AD years. The full Ephesian ministry and its individual phases should be distinguished.
Acts begins after Jesus’ resurrection and describes His ascension.
About AD 62Approximate ending · Acts 28
Paul teaches while confined in Rome
The account closes with Paul receiving visitors and teaching during two full years in his rented lodging.
The narrative moves from Jerusalem to Rome over roughly three decades. Chapters do not represent equal amounts of time.
View historical notes and sources
Using a beginning in AD 30 or 33 and an ending around AD 62 gives approximately 29–32 years. These are reconstructed dates for the events, not a date for the writing of Acts. The book does not explicitly total its elapsed years.
See how this passage fits the chapter and the book.
Acts 19
Prefilled outline, not yet reviewed.
Acts addresses Theophilus as a continuation of the earlier account and follows the witnesses empowered by the Holy Ghost. Acts 1:8 supplies an important geographical frame: Jerusalem, Judaea and Samaria, and the uttermost part of the earth.
Connection to the wholePaul clarifies the disciples' baptism; they are baptized in the Lord Jesus' name and speak with tongues and prophesy when the Holy Ghost comes on them.
Connection to the wholeExtended teaching, extraordinary works, and the failed use of Jesus' name by imitators lead to open renunciation of magical practices.
Connection to the wholeOpposition arises from the trade connected with Diana, showing the economic and civic effects of the spreading message.
interpretation
Suggested literary divisions. Headings summarize the passage; they are not part of the biblical text.
Acts
Prefilled outline, not yet reviewed.
Acts addresses Theophilus as a continuation of the earlier account and follows the witnesses empowered by the Holy Ghost. Acts 1:8 supplies an important geographical frame: Jerusalem, Judaea and Samaria, and the uttermost part of the earth.
Connection to the wholeJesus' promise, the coming of the Holy Ghost, Peter's preaching, and the hearers' response establish the beginning of the church's witness.
Connection to the wholePersecution scatters believers; new fields open, Saul is called, and the reception of Gentiles becomes a matter publicly explained to the church.
Connection to the wholeThe first missionary journey and the Jerusalem deliberation address the place of Gentile believers without making circumcision the entrance requirement.
Connection to the wholePaul and his companions travel through new regions and revisit churches, moving toward the journey to Jerusalem despite coming danger.
Connection to the wholePaul's custody becomes a setting for witness before authorities and brings him to Rome, where the account closes with continued proclamation.
interpretation
Suggested literary divisions. Headings summarize the passage; they are not part of the biblical text.