Temples, Robbers of
## The Biblical References The phrase 'robbers of temples' appears in two key New Testament passages. In Acts 19:37, during the riot in Ephesus, the city clerk defends Paul and his companions by stating they are 'neither sacrilegious nor blasphemers of our goddess.' The Greek term used is hierosuloi, literally 'temple-robbers.' This was a serious legal charge. More pointedly, the Apostle Paul uses the concept rhetorically in Romans 2:22. As part of his argument against Jewish hypocrisy, he asks, 'You who abhor idols, do you rob temples?' Here, Paul contrasts a theoretical reverence for God's law with the practical sin of profaning pagan shrines for personal gain.
## Historical and Cultural Context In the Greco-Roman world, temples were not just places of worship but also banks and treasuries. Wealthy individuals and cities often deposited money and valuable votive offerings (statues, gold, silver) there for safekeeping, believing them to be under divine protection. Stealing from a temple (hierosulia) was therefore considered both a civil crime and a profound act of sacrilege, often punishable by death. For Jews living in the Diaspora, this created a complex tension. The Mosaic Law commanded the destruction of pagan idols and forbidden any profit from them (Deuteronomy 7:25-26). A faithful Jew might see stripping a temple of its wealth as both a rejection of idolatry and a lucrative venture. Historical sources, like the Jewish historian Josephus, felt compelled to defend Jews against accusations of being temple robbers, indicating the stereotype was prevalent.
## Theological Significance in Paul's Argument Paul's use of the temple-robbing charge in Romans 2 is central to his theological argument. He is addressing a Jewish interlocutor who takes pride in the Law and looks down on Gentile idolatry. By accusing this person of potentially committing the very sacrilege they condemn, Paul dismantles any claim of moral superiority based on ethnicity or possession of the Law. His point is that true righteousness comes from the heart through faith, not from mere external identity or knowledge of rules. The sin of temple-robbing symbolizes the ultimate hypocrisy: using a veneer of religious zeal to commit greed and sacrilege. It underscores Paul's theme that 'all have sinned and fall short of the glory of God' (Romans 3:23) and that judgment is based on deeds, not heritage.
## The Ephesian Incident and Early Christian Identity The defense in Acts 19:37 is highly significant for understanding early Christian apologetics. The Ephesian town clerk distinguishes Christians from common criminals and agitators. By asserting they are not hierosuloi, he places them within the bounds of lawful Roman religion and separates them from the stereotype of Jews as temple despoilers. This incident shows the early church navigating its relationship with both Roman authority and pagan society, striving to be seen as good citizens while maintaining their exclusive worship of Christ. It also highlights the economic threat Christianity posed; the silversmiths' riot was sparked by the loss of trade in idol-making, not by any actual theft from the temple of Artemis (Acts 19:24-27).
Biblical Context
The topic appears directly in Acts 19:37, where the Ephesian town clerk defends Paul and his companions from the charge of being temple robbers during a riot. It is used theologically by Paul in Romans 2:22 as a rhetorical device to accuse his Jewish dialogue partner of hypocrisy—condemning idolatry while potentially profaning temples for gain. The concept is rooted in the Old Testament command in Deuteronomy 7:25-26 to destroy pagan idols and not covet their precious metals.
Theological Significance
The concept of temple-robbing serves to highlight the universal nature of sin and the hypocrisy of religious pride. In Romans, Paul uses it to show that possessing God's law does not make one righteous; violation can occur even by those who claim to uphold it. It teaches that God judges the secret motives of the heart and that true faith must be consistent in action, not just in creed. It also underscores the biblical theme of the exclusivity of worship—God's people must reject idolatry completely, not exploit it.
Historical Background
Extra-biblical sources confirm that temple-robbing was a major crime in the ancient world. Temples functioned as secure repositories for wealth. The Greek and Roman legal codes prescribed severe penalties for hierosulia. The Jewish historian Josephus, in Antiquities of the Jews (4.8.10), explicitly denies that Jews commit this act, indicating it was a common slander against them in the Diaspora. Archaeological evidence shows temples, like the massive Temple of Artemis in Ephesus, were filled with priceless treasures, making them targets for thieves and justifying the strong cultural stigma against such theft.