We Get Our Wealth

 

Chapter 19

Paul returns to Ephesus, where – on a brief visit earlier – he was well-received by the Jews (18:19-21). He has traveled over land, going through the regions of Galatia and Phrygia. On a map you might see that in this region are the churches addressed in the book of Revelation (Rev. 2-3).

In Ephesus he encounters Christians who are unfamiliar with the Holy Spirit. We might assume this is because they had been taught by Apollos (see Chapter 18). Subsequently, Paul baptizes them in the name of Jesus, laying hands on them, and the Holy Spirit comes upon them. The evidence of this is in that they spoke in tongues and prophesied – two particular gifts of the Spirit.

Paul, as is his habit, goes to the synagogue to speak, and he runs into the usual trouble with unbelievers who oppose him. He leaves and finds another place to continue his ministry – the lecture hall of Tyrannus. We don’t know Tyrannus, but we may assume he is a philosopher who uses this lecture hall – perhaps owns it. Paul continues with his speaking here for two years or more.

His success in Ephesus is so remarkable, handkerchiefs and aprons that he touches carry his power to heal. It is similar to the story Luke tells in Chapter 5, about Peter’s shadow, or the one he tells in Luke 8 where Jesus’ robe has healing properties. With such an amazing demonstration of power, it is not surprising that we see opportunists, once again, try to make a profit off the gospel.

It is a comical scene with these seven sons of Sceva going about proclaiming “I adjure you by the Jesus whom Paul proclaims.” Really? These guys know nothing about Jesus, but they just hope that some of that power Paul exudes will rub off on them the same way it rubs off on handkerchiefs and aprons. The evil spirit’s response is adorable. “Jesus I know, Paul I know, but who are you?” Then it beats them up.

We have seen this kind of thing before in Acts (although never this satisfying) – everywhere you go there are cynical people who are trying to harness the good news for personal gain. There was Simon Magus (Chapter 8), there was Bar-Jesus (Chapter 13) and now there are the seven sons of Sceva. Each time the apostles encounter this kind of thing, some good comes of it. With Simon Magus, it led to his conversion; with Bar-Jesus it led to the conversion of a witness; and in this case it led to the conversion of a whole city, including quite a few practicing magicians who burned their magic books in an act of repentance (vv. 17-20).

But it was not the end of their troubles there. There was another group who, when they saw the work of the gospel, were primarily concern with their bank account: the local association of silversmiths. They are very concerned that Paul’s work might lead to a decline in orders for little silver shrines.

Artemis of the Ephesians was an ancient mother goddess in the Hellenistic world. She was the goddess of banking, protector of debtors. Her temple in Ephesus, regarded as one of the seven wonders of the world, served as an important financial and cultural center. Given all this, it seems totally natural that her adherents would hold money-making as their primary interest. Certainly Artemis, herself, would smile on their efforts to run Paul out of town. He is, in a sense, a business competitor.

They create a huge disturbance, working up the general populace to vigorously defend Artemis. It was a chaotic scene, with some shouting one thing, some another. There appears to be anger directed toward the Jews as a whole, since Paul is a Jew, so the Jews push one of their own, Alexander, forward to make the case that they have nothing to do with Paul. Finally the town clerk steps in with a voice of calm and rationality.

This is a pattern we have seen before and will see again. Greed is an enemy of the gospel. There are some who try to harness the power of Jesus Christ to gain power and wealth – such as the incidents described above. And there are others who try to destroy the gospel because it threatens that which is most important to them – their wealth. Recall the episode in Chapter 16 about the slave girl with a spirit of divination. When Paul freed her from this spirit her owners were very unhappy at the loss of income they would suffer.

Paul makes consistent efforts, as do the other apostles, to keep a clear separation between the gospel and any financial need or gain. He works, when he can, at his trade. He sometimes has benefactors who provide for his needs so that he may continue his mission. In his letter to the Corinthians, he writes about the matter. He asserts that he has a right, just as anyone does, to earn a living at his work. But he goes on to say that his reward is that in his proclamation of the gospel he may make it free of charge.

The gospel of Jesus Christ is a message of grace. Constant care is required to keep the message grace-filled. This is at odds with our human tendency to make everything transactional. We like tit for tat arrangements, but the gospel is given without strings attached.

This chapter marks a turning point in the book. We begin to see the motif of Paul’s journey’s destination. Paul “resolved in the Spirit” to head toward Jerusalem, then Rome (v.21). It echoes the motif in Luke’s gospel, where Jesus “sets his face toward Jerusalem (Luke 9:51). Jerusalem is the center, the heart, of Judaism; Rome is the center of the church.

Questions for Reflection:

·        In this chapter, we see a conflict between the silversmiths, who make shrines – idols – for those who worship Artemis. We have commented, before, that people make idols out of many things, including money, possessions, or power. Where do you see such struggles in your own life?

·        Where do you see the work of the church become a kind of transaction? How does this harm the church?