Second, Gaius and Aristarchus had done nothing worthy of punishment. They had neither physically damaged anything nor had they spoken against Artemis. Robbing temples and blaspheming other gods were common accusations that Gentiles made against Jews, including Jewish Christians, in antiquity (cf. Romans 2:22). [1][source]
Context Summary
Acts 19:30-41 - The Lawlessness Of Selfish Greed
The theater of Ephesus still stands, and the writer of these words has spoken in its mighty enclosure, from the very spot where this town clerk-the model of officialism-must have stood to address and calm the frenzied crowd. Paul never knew the fear of man, and was with difficulty prevented from endangering his life in his desire to turn the occasion to account. He probably refers to this incident when he says that he fought with wild beasts at Ephesus, 1 Corinthians 15:32. But he could have done no good in the face of such a turmoil. Be valorous, Christian soldiers, but be discreet! Do not throw yourselves from the mountain brow unless God clearly calls for it.
It is well to bear this scene in mind when the Apostle tells us of a "peace that passeth understanding" which stands sentry over heart and mind. His was not the sequestered life of a religious recluse; he was continually battling his way through a stormy sea. But it is in the floods of great waters that we learn what our Lord can be. Dying outwardly and in human estimation, yet we live, 2 Corinthians 4:16; the earthern vessel chipped and broken, but the heavenly treasure unimpaired, 2 Corinthians 4:7. [source]
Chapter Summary: Acts 19
1The Holy Spirit is given by Paul's hands 8The Jews blaspheme his doctrine, which is confirmed by miracles 13The Jewish exorcists, 16are beaten by a man who had an evil spirit 19Conjuring books are burnt 21Demetrius, for love of gain, raises an uproar against Paul; 35which is appeased by the town clerk
Greek Commentary for Acts 19:37
Neither robbers of temples [ουτε ιεροσυλους] Common word in Greek writers from ιερον hieron temple, and συλαω sulaō to rob, be guilty of sacrilege. The word is found also on inscriptions in Ephesus. The Jews were sometimes guilty of this crime (Romans 2:22), since the heathen temples often had vast treasures like banks. The ancients felt as strongly about temple-robbing as westerners used to feel about a horse-thief. [source]
Nor blasphemers of our goddess [ουτε βλασπημουντας την τεον ημων] Nor those who blasphemed our goddess. That is to say, these men (Gaius and Aristarchus) as Christians had so conducted themselves (Colossians 4:5) that no charge could be placed against them either in act (temple-robbery) or word (blasphemy). They had done a rash thing since these men are innocent. Paul had used tact in Ephesus as in Athens in avoiding illegalities. [source]
Robbers of churches [ἱεροσύλους] The A. V. puts a droll anachronism into the mouth of the town-clerk of a Greek city. Render, rather, as Rev., robbers of temples. [source]
Reverse Greek Commentary Search for Acts 19:37
Acts 17:22Too superstitious [δεισιδαιμονεστέρους] This rendering and that of the Rev., somewhat superstitious, are both unfortunate. The word is compounded of δείδω , to fear, and δαίμων , a deity. It signifies either a religious or a superstitious sentiment, according to the context. Paul would have been unlikely to begin his address with a charge which would have awakened the anger of his audience. What he means to say is, You are more divinity-fearing than the rest of the Greeks. This propensity to reverence the higher powers is a good thing in itself, only, as he shows them, it is misdirected, not rightly conscious of its object and aim. Paul proposes to guide the sentiment rightly by revealing him whom they ignorantly worship. The American revisers insist on very religious. The kindred word δεισιδαιμονία occurs Acts 25:19, and in the sense of religion, though rendered in A. V. superstition. Festus would not call the Jewish religion a superstition before Agrippa, who was himself a Jew. There is the testimony of the Ephesian town-clerk, that Paul, during his three years' residence at Ephesus, did not rudely and coarsely attack the worship of the Ephesian Diana. “Nor yet blasphemers of your goddess” (Acts 19:37). [source]
Romans 2:22Commit sacrilege [ἱεροσυλεῖς] Rev. renders according to the etymology, ἱερόν temple συλάω todespoil; hence rob temples. Some explain, the pillage of idol temples; others, robbing the Jewish temple by embezzlement, withholding the temple tribute, etc. The robbery of temples as practiced by the Jews is inferred from Acts 19:37. Compare Josephus, Antiq., 4:8,10, where he lays down the law not to plunder Gentile temples, nor to seize treasure stored up there in honor of any God. [source]
Romans 2:22Dost thou rob temples? [ιεροσυλεισ] Old verb from ιεροσυλος hierosulos (Acts 19:37) and that from ιερον hieron temple, and συλαω sulaō to rob. The town clerk (Acts 19:37) said that these Jews (Paul and his companions) were “not robbers of temples,” proof that the charge was sometimes made against Jews, though expressly forbidden the Jews (Josephus, Ant. IV. 8, 10). Paul refers to the crime of robbing idol temples in spite of the defilement of contact with idolatry. [source]
2 Corinthians 11:8I robbed [ἐσύλησα] Only here in the New Testament, though it appears in the verb ἱεροσυλέω tocommit sacrilege, Romans 2:22, and in ἱεροσύλοι robbersof churches, Acts 19:37. Originally to strip off, as arms from a slain foe, and thence, generally, to rob, plunder, with the accompanying notion of violence. Paul thus strongly expresses the fact that he had accepted from other churches more than their share, that he might not draw on the Corinthians. [source]
What do the individual words in Acts 19:37 mean?
You broughtforthementheseneithertemple plunderersnorblasphemingthegoddessof us
Greek Commentary for Acts 19:37
Common word in Greek writers from ιερον hieron temple, and συλαω sulaō to rob, be guilty of sacrilege. The word is found also on inscriptions in Ephesus. The Jews were sometimes guilty of this crime (Romans 2:22), since the heathen temples often had vast treasures like banks. The ancients felt as strongly about temple-robbing as westerners used to feel about a horse-thief. [source]
Nor those who blasphemed our goddess. That is to say, these men (Gaius and Aristarchus) as Christians had so conducted themselves (Colossians 4:5) that no charge could be placed against them either in act (temple-robbery) or word (blasphemy). They had done a rash thing since these men are innocent. Paul had used tact in Ephesus as in Athens in avoiding illegalities. [source]
The A. V. puts a droll anachronism into the mouth of the town-clerk of a Greek city. Render, rather, as Rev., robbers of temples. [source]
Reverse Greek Commentary Search for Acts 19:37
This rendering and that of the Rev., somewhat superstitious, are both unfortunate. The word is compounded of δείδω , to fear, and δαίμων , a deity. It signifies either a religious or a superstitious sentiment, according to the context. Paul would have been unlikely to begin his address with a charge which would have awakened the anger of his audience. What he means to say is, You are more divinity-fearing than the rest of the Greeks. This propensity to reverence the higher powers is a good thing in itself, only, as he shows them, it is misdirected, not rightly conscious of its object and aim. Paul proposes to guide the sentiment rightly by revealing him whom they ignorantly worship. The American revisers insist on very religious. The kindred word δεισιδαιμονία occurs Acts 25:19, and in the sense of religion, though rendered in A. V. superstition. Festus would not call the Jewish religion a superstition before Agrippa, who was himself a Jew. There is the testimony of the Ephesian town-clerk, that Paul, during his three years' residence at Ephesus, did not rudely and coarsely attack the worship of the Ephesian Diana. “Nor yet blasphemers of your goddess” (Acts 19:37). [source]
Rev. renders according to the etymology, ἱερόν temple συλάω todespoil; hence rob temples. Some explain, the pillage of idol temples; others, robbing the Jewish temple by embezzlement, withholding the temple tribute, etc. The robbery of temples as practiced by the Jews is inferred from Acts 19:37. Compare Josephus, Antiq., 4:8,10, where he lays down the law not to plunder Gentile temples, nor to seize treasure stored up there in honor of any God. [source]
Old verb from ιεροσυλος hierosulos (Acts 19:37) and that from ιερον hieron temple, and συλαω sulaō to rob. The town clerk (Acts 19:37) said that these Jews (Paul and his companions) were “not robbers of temples,” proof that the charge was sometimes made against Jews, though expressly forbidden the Jews (Josephus, Ant. IV. 8, 10). Paul refers to the crime of robbing idol temples in spite of the defilement of contact with idolatry. [source]
Only here in the New Testament, though it appears in the verb ἱεροσυλέω tocommit sacrilege, Romans 2:22, and in ἱεροσύλοι robbersof churches, Acts 19:37. Originally to strip off, as arms from a slain foe, and thence, generally, to rob, plunder, with the accompanying notion of violence. Paul thus strongly expresses the fact that he had accepted from other churches more than their share, that he might not draw on the Corinthians. [source]