[The posts which follow make extensive use of The Acts of the Apostles, by Madame Cecilia, (Religious of St Andrew's Convent, Streatham), with an Imprimi potest dated 16 October 1907 (Westminster); Burns, Oates & Washbourne Ltd. (London). With grateful prayers for the author and her team:
REQUIEM æternam dona eis, Domine, et lux perpetua luceat eis. Requiescant in pace. Amen.ETERNAL rest grant unto them, O Lord, and let perpetual light shine upon them. May they rest in peace. Amen.]
Acts XIX : 23-40
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| The "Theatre" at Ephesus. Jordan Klein (USA). See verse 29. CC BY 2.0, via Wikimedia Commons |
[24] For a certain man named Demetrius, a silversmith, who made silver temples for Diana, brought no small gain to the craftsmen;
[25] Whom he calling together, with the workmen of like occupation, said: Sirs, you know that our gain is by this trade;
[26] And you see and hear, that this Paul by persuasion hath drawn away a great multitude, not only of Ephesus, but almost of all Asia, saying: They are not gods which are made by hands.
[27] So that not only this our craft is in danger to be set at nought, but also the temple of great Diana shall be reputed for nothing; yea, and her majesty shall begin to be destroyed, whom all Asia and the world worshippeth.
[28] Having heard these things, they were full of anger, and cried out, saying: Great is Diana of the Ephesians.
[29] And the whole city was filled with confusion; and having caught Gaius and Aristarchus, men of Macedonia, Paul's companions, they rushed with one accord into the theatre.
[30] And when Paul would have entered in unto the people, the disciples suffered him not.
[31] And some also of the rulers of Asia, who were his friends, sent unto him, desiring that he would not venture himself into the theatre.
[32] Now some cried one thing, some another. For the assembly was confused, and the greater part knew not for what cause they were come together.
[33] And they drew forth Alexander out of the multitude, the Jews thrusting him forward. And Alexander beckoning with his hand for silence, would have given the people satisfaction.
[34] But as soon as they perceived him to be a Jew, all with one voice, for the space of about two hours, cried out: Great is Diana of the Ephesians.
[35] And when the town clerk had appeased the multitudes, he said: Ye men of Ephesus, what man is there that knoweth not that the city of the Ephesians is a worshipper of the great Diana, and of Jupiter's offspring.
[36] For as much therefore as these things cannot be contradicted, you ought to be quiet, and to do nothing rashly.
[37] For you have brought hither these men, who are neither guilty of sacrilege, nor of blasphemy against your goddess.
[38] But if Demetrius and the craftsmen that are with him, have a matter against any man, the courts of justice are open, and there are proconsuls: let them accuse one another.
[39] And if you inquire after any other matter, it may be decided in a lawful assembly.
[40] For we are even in danger to be called in question for this day's uproar, there being no man guilty (of whom we may give account) of this concourse. And when he had said these things, he dismissed the assembly.
[23] Facta est autem illo tempore turbatio non minima de via Domini. [24] Demetrius enim quidam nomine, argentarius, faciens aedes argenteas Dianae, praestabat artificibus non modicum quaestum : [25] quos convocans, et eos qui hujusmodi erant opifices, dixit : Viri, scitis quia de hoc artificio est nobis acquisitio :
[26] et videtis, et auditis quia non solum Ephesi, sed pene totius Asiae, Paulus hic suadens avertit multam turbam, dicens : Quoniam non sunt dii, qui manibus fiunt. [27] Non solum autem haec periclitabitur nobis pars in redargutionem venire, sed et magnae Dianae templum in nihilum reputabitur, sed et destrui incipiet majestas ejus, quam tota Asia, et orbis colit. [28] His auditis, repleti sunt ira, et exclamaverunt dicentes : Magna Diana Ephesiorum. [29] Et impleta est civitas confusione, et impetum fecerunt uno animo in theatrum, rapto Gajo, et Aristarcho Macedonibus, comitibus Pauli. [30] Paulo autem volente intrare in populum, non permiserunt discipuli.
[31] Quidam autem et de Asiae principibus, qui erant amici ejus, miserunt ad eum rogantes ne se daret in theatrum : [32] alii autem aliud clamabant. Erat enim ecclesia confusa : et plures nesciebant qua ex causa convenissent. [33] De turba autem detraxerunt Alexandrum, propellentibus eum Judaeis. Alexander autem manu silentio postulato, volebat reddere rationem populo. [34] Quem ut cognoverunt Judaeum esse, vox facta una est omnium, quasi per horas duas clamantium : Magna Diana Ephesiorum. [35] Et cum sedasset scriba turbas, dixit : Viri Ephesii, quis enim est hominum, qui nesciat Ephesiorum civitatem cultricem esse magnae Dianae, Jovisque prolis?
[36] Cum ergo his contradici non possit, oportet vos sedatos esse, et nihil temere agere. [37] Adduxistis enim homines istos, neque sacrilegos, neque blasphemantes deam vestram. [38] Quod si Demetrius, et qui cum eo sunt artifices, habent adversus aliquem causam, conventus forenses aguntur, et proconsules sunt, accusent invicem. [39] Si quid autem alterius rei quaeritis, in legitima ecclesia poterit absolvi. [40] Nam et periclitamur argui seditionis hodiernae : cum nullus obnoxius sit de quo possimus reddere rationem concursus istius. Et cum haec dixisset, dimisit ecclesiam.
Notes
23. at that time. Better, “about that time ” (κατα του καιρου ἐκειρον). There was an interval between the burning of the books of magic and the uproar.
the way of the Lord. The words “ of the Lord ” have not any good MSS. authority. The Christian faith appears to have been spoken of as “the Way” by the disciples themselves.
24. Demetrius, a silversmith. The priests of Diana did not move in this matter. “ Trades and handicrafts were as fully organized in the Greek cities of Asia as in mediæval Europe, and Demetrius was no doubt warden of the guild of the silver shrine-makers.”
silver temples. These were small models of the temple or of the shrine, containing a statue of the goddess. Such a model, called a “naos,” was made of silver, ivory, marble, wood, or terra cotta for the different classes of purchasers. These temples were carried in processions, on military and naval expeditions, and on sea or land journeys made by private individuals. They were also placed in an honourable position in the home as the household god, and suspended as votive offerings at the shrine of the goddess.
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| "The Lady of Ephesus." - Artemis. Ephesus Arch. Museum Gargarapalvin, CC BY-SA 4.0. |
The image of Artemis, of some unknown material, was very ancient. It represented the goddess as a female figure with many breasts, wearing a turreted crown and a veil. From the waist downwards the image resembled a mummy in shape. On this four-sided column were engraved bees, flowers, and ears of corn. The more modern images were decorated with various animals. The hands were outstretched, and each rested on a trident.
gain. Lit. “work or business” (ἐργασιαν) and consequently “profit.” The word occurs again in the next verse and in ch. xvi. 16.
25. Whom he calling, etc. Demetrius and the craftsmen executed the finer parts of the shrines, such as designing and engraving. The workmen (ἐργαται) were unskilled labourers, who prepared the metal shrines for the engravers and made the rougher images of terra cotta.
The progress of Christianity was a danger for both classes, hence Demetrius sought to arouse these workmen by appealing to their interests. The homage paid to Diana being thereby lessened, was a secondary consideration. As the Gentile converts were mostly recruited from paganism, it follows that certain “gains ” had to be renounced as a result of their conversion. Thus the girl with a pythonical spirit was no longer a source of profit to her master, the Samaritans no longer supported Simon Magus, and Elymas was discredited through St Paul’s preaching to Sergius Paulus. Consequently the persecutions against the Christians or the ministers of the Gospel were often instigated by loss of profits accruing from the worship of idols, or magical practices.
26. you see and hear. They saw the bonfire when the books of magic were burnt, and they had heard the public act of renunciation made by the Christian converts. Evidently St Paul’s chief success had been among the pagans.
this Paul. The expression is contemptuous, and this reminds the reader of St Paul’s own reference to his bodily presence being “weak,” as the Corinthians had asserted.
a great multitude, not only, etc. Demetrius doubtless exaggerates his grievance, but the words prove how God had blessed the apostle’s efforts in all Asia. As pilgrims from all parts of Asia (and elsewhere) visited the temple of Diana annually, or at least for the games held every three years, the founding of the churches in Asia must have considerably diminished the number of the pilgrims.
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| The Seven Churches of Asia. Bible History Online. https://bible-history.com/page/aboutbho |
They are not Gods, etc. This was precisely St Paul’s argument when dealing with Gentiles, as we see from other passages in the Acts (see xiv. 14-17, xvii. 23-24). Demetrius identifies the image with the goddess, according to the popular notions of the ignorant. The educated looked on the image as a mere symbol.
27. the temple of great Diana. The famous temple of Artemis was built outside the wall on the north-east of the city of Ephesus, in the sixth century B.C. On the night of the birth of Alexander the Great (October 13- 14 B.C. 356) it was burnt to the ground, having been set on fire by the fanatic. Herostratus. It was rebuilt with greater magnificence, and was reckoned among the Seven Wonders of the world. This temple lasted till Paganism was uprooted in Asia Minor. Pliny refers to it as “the marvel of the earth,” and as being “ constructed by all Asia” (Nat. Hist., xxxvi, 14). In St Paul’s time the temple existed in all its magnificence.
great Diana. This was the special characteristic ascribed to Diana. Thus Pausanias writes : “ All men hold the Ephesian Diana in the greatest honour.”
and her majesty shall begin to he destroyed. The sense is, “ there is likely to be overthrown some of her magnificence.” Demetrius never anticipated that the worship of Artemis would be completely over- thrown by the progress of Christianity.
whom all Asia and the world worshippeth. This is corroborated by Apuleius : “Diana Ephesi, cujus nomen unicum multiformi specie, ritu vario, nomine multijugo, totus veneratur orbis” (lib. iii.). (Diana of Ephesus, whose one name is worshipped by all the earth under various images, with different rites and manifold names.)
28. full of anger. This tumult was far greater than the riot at Philippi, which was also due to the Gentile population. There, a political pretext was put, forward ; here, the ground of complaint was ostensibly religion, in reality, loss of profits.
29. filled with confusion. Better, “with the confusion,” i.e. that caused by the craftsmen. The Bezain text adds, “and they ran into the street.”
The loud shouts from the quarter in which Demetrius and his workmen met would, of course, attract attention. A rumour would spread through the city that the company of strangers, who had been objects of curiosity and suspicion, were engaged in a conspiracy against the worship which was the pride and glory of their city. It was natural, in such circumstances, that they should flock together to the largest place of public concourse, and drag thither any of that company on whom they might chance to light. We may compare, as an interesting historical parallel, the excitement which was caused at Athens by the mutilation of the Hermae busts at the time of the Sicilian expedition under Alcibiades” (Ellicott, in h. 1., Thuc., vi. 27, p. 133).
having caught Gaius., etc. The Greek verb means “to seize with violence.” (συναρπαζω). Between the speech of Demetrius and the assembly in the public theatre, the craftsmen had sought for the apostle and his compatriots.
We find different persons bearing the name of Oaius or Caius : —
1. Gaius the Macedonian (here mentioned).2. Gaius of Derbe (infra, xx. 4).3. Caius the Corinthian, whom St Paul baptized (1 Cor. i. 14).4. Gaius “the dearly beloved,” to whom St John addressed his third epistle.
Aristarchus. He accompanied St Paul on his visit to Jerusalem after his third apostolic journey, and was with him on his journey to Rome, where he shared his captivity. Cf. Aristarchus, my fellow-prisoner, saluteth you (Col. iv. 10).
into the theatre. The theatre was the usnal public, place of assembly in all Greek cities. Thus Tacitus relates that Vespasian addressed the people in the theatre of Antioch (Hist., ii. 30) when he aspired to the imperial throne. The immense theatre of Ephesns was one of the glories of the city. It was the largest theatre ever constructed, and was chiefly used for gladiatorial combats with wild beasts, and for dramatic entertainments.
The ruins still remain. “ Quitting the Temple of Diana, we walk along the broad road to the Magnesian Gates, and then pass down the valley which lies between Mount Prion or Pion and Coressus, and come to the Theatre, excavated from the sloping side of Coressus, looking to the west, and faced with a portico. It is the largest structure of the kind ever erected by the Greeks, and is capable of containing some 60,000 spectators. Like all other theatres, it has no roof, but the spectators protect themselves from the sun either by head-gear adapted for a screen, or by holding a parasol in the hand, and occasionally a light tarpaulin is drawn across part of the theatre itself. Here are exhibited the scenic representations, and here, at stated intervals, are held the assemblies of the people ” (Lewin, Life and Epistles of St Paul, p. 327).
30. Paul would have entered. He wished to share the perils of his fellow-labourers. Also he desired to be spokesman for the rest, and, full of faith and zeal, he was willing to expose himself to danger.
suffered him not. The imperfect tense shews that they did not immediately obtain his consent to their wish. It must have cost him a great effort to yield to motives of prudence.
Speaking of the tribulations which overtook the Church in Asia, St Paul wrote later : For we would not have you ignorant, brethren, of our tribulation, which came to us in Asia, that we were pressed out of measure above our strength, so that we were weary even of life. But we had in ourselves the answer of death, that we should not trust in ourselves, but in God who raiseth the dead (2 Cor. i, 8-9).
31. rulers of Asia. St Luke gives them their correct title “ Asiarchs ” (Ἀσιαρχων). The various cities of Asia proposed men for this honour, but out of the candidates only ten were chosen, and of these one was named pontiff. Their duty was to provide at their own expense, and to superintend, the public games and festivals. Wealthy men alone could accept such a charge. They only held office for one year, but retained the title for life. It is probable that this tumult took place in the month of “ Artemisium” (May), which was consecrated to the goddess, and named after her. [Cf. May consecrated to the Blessed Virgin Mary. Ed.] At such a time there would he a great concourse of strangers in the town, and generally the silversmiths reaped a rich harvest of gains while the festival was being celebrated. Strabo states that the Asiarchs were often chosen from Tralles, a very wealthy town. An Asiarch rarely held office a second time.
who were his friends. On this passage Wordsworth remarks: “A remarkable circumstance : the Apostle of the Gentiles has friends among the presidents of the religious games in honour of Artemis. He converts an Areopagite at Athens (xvii. 34), baptizes a ruler of the synagogue at Corinth (xviii. 8 ; ep. xviii. 18), and has made a favourable impression on some of the Asiarchs at Ephesus, and has friends in Caesar’s household at Rome (Phil. iv. 22), a proof of his courage and charity, and of the truth of his cause, and of the power with which it penetrated into and leavened all classes of society ” (p. 95).
desiring. Better, “ They advised ” (παρεκαλουν). Like the disciples, they had some difficulty in restraining him from going to the theatre.
32. some cried one thing, some another. The narration in this scene is graphically portrayed — the excitement and ignorance of the mob — the action of the instigators — the absence of any prominent person, such as St Paul, to concentrate the attention of the crowd. The whole narra-tion reveals an eye-witness. Probably Aristarchus and Caius related this incident to St Luke when they were on their journey to Rome
the assembly (ἡ ἐκκλεσια). This title is perhaps given in irony. The “ecclesia” had not been summoned by the heralds’ trumpets on one of the appointed days, nor had it been solemnly convoked by the rulers. It was simply a riot due to the silversmiths’ instigation, as the town-clerk pointed out in his discourse.
33. they drew forth Alexander. There is a variant reading in A, B, E, “they instructed Alexander,” but the Vulgate gives the former reading. The sense is much the same, as either reading gives Alexander as their intended spokesman.
It is possible that this Alexander may be the man to whom St Paul refers in his epistles to Timothy : Alexander the coppersmith hath done me much evil, the Lord will reward him according to his works (2 Tim. iv. 14). Of whom is Hymeneus and Alexander, whom I have delivered up to Satan, that they may learn not to blaspheme (1 Tim. i. 20). From the abrupt introduction of his name, Alexander appears to have been well known to the early Church. It is probable that he professed the Jewish faith, and that his brethren had put him forward to explain to the multitude that they had no part in this matter, but that it was St Paul and his companions who had denounced the worship of Artemis. However, as the Jews never countenanced idolatry, the pagans made no distinction between the Jews who clung to Judaism and those who worshipped Christ. The Jews were tolerated by the Gentiles, but were never popular with them (see xvi. 20, xviii. 17).
would have given the people satisfaction. Better, “ was desiring to make an apology or defence to the people” (ἀπολογεισθαι τω δημω).
34. they perceived. Better, ‘‘they recognising” (ἐπιγνοντες).
all ... . cried out, etc. This was evidently the ordinary acclamation and homage to their goddess. The Greek text simply reads, “Great Diana of the Ephesians.” Compare this with the cry of the Mahom-medans, “There is but one God, and Mahomet is his prophet,” which has rung out on many a battlefield.
A somewhat similar scene is described in the third book of Kings : Then Elias said to the prophets of Baal: Choose you one bullock and dress it first, because you are many : and call on the names of your gods, but put no fire under. And they took the bullock which he gave them, and dressed it, and they called on the name of Baal from morning even till noon, saying, O Baal, hear us (xviii, 26-26).
35. town-clerk. The keeper of the city archives, the Recorder. He held an important office, and the names of Recorders are found on ancient coins. Like the Archon of Athens, the Recorder gave his name to the year in some cities. All business transactions concerning the city passed through his hands, and he was the custodian of the City treasures.
had appeased, — i.e. when he had obtained order, so as to make himself heard.
The town-clerk’s speech, like that of Demetrius, was forcible and appropriate to the occasion. It was also thoroughly Greek in form, and shewed the speaker to be a capable man, well fitted for his office.
Ye men of Ephesus. This is the usual Greek form of address. The town-clerk now proceeded to shew that such a tumult was discreditable, unfounded, useless, and dangerous.
a worshipper. Lit. “a temple-sweeper ” (νεωκορον — from νεως, a temple, and κορειν , to sweep). The word originally signified a temple-keeper or sacristan.
The Ephesians adopted this title as a mark of their devotion to Artemis their tutelary goddess, whose temple was in their city, and of which they were the custodians. This practice was followed in other towns dedicated to local divinities, particularly where temples had been erected in honour of Roman emperors. An ancient inscription found in Ephesus by Mr Wood records that “ the city of Ephesus was doubly neokoros, since, according to the decrees of the senate, it had charge of the temple dedicated to Augustus and also of that consecrated to Artemis. The name “ neokoros ” was also given to the one charged to superintend the temple and conduct the rites in honour of any local deity.
of Jupiter’s offspring. The R.V. reads “ of the image which fell down from Jupiter (margin, “heaven”). This agrees more closely with the Greek, but the word “ image ” must be supplied.
“Like many other venerated idols of the old pagan world, the strange and hideous statue of the Ephesian Artemis was supposed to have fallen from the skies. In like manner, tradition ascribed a heavenly origin to the Diana of Tauris, the Minerva (Athene) Polias of Athens, the Ceres of Sicily, the Cybele of Pessinus, and the Venus of Paphos ; to these we may add the Palladium of Troy and the Aucile of Rome. It is not improrable that some of them may have been meteoric stones, possibly employed by the sculptor in ancient times when he was shaping the idols ’’ (Schaff, p. 467).
37. brought hither. St Luke uses the technical term ( ἀγειν) for bringing an accused before a magistrate or leading him to execution.
The same word is found in his gospel, e.g. Dragging (ἀπομενους) you before kings and governors (xxi. xii). The whole multitude .... led (ἠγαγεν) to Pilate (xxiii. 1). See also Acts vi, 12, xviii. 12).
guilty of sacrilege. Lit. “robbers of temples” (ἱεροσυλους), and consequently guilty of profanation. As the temple of Artemis was used as a treasury, this offence was probably not unknown.
nor of blasphemy. St Paul had not directly denounced the worship of Artemis, but bad contented himself with attacking the principle of idolatry.
your goddess. Some MSS. read “our goddess.”
38. courts of justice are open. The courts were held three times each month, and may have been open at this time.
there are proconsuls. The sense probably is not that several proconsuls ruled in Asia, but that recourse could always be had to one consul.
If this incident happened in 65 A.D., it is possible that there was no proconsul residing in Ephesus, as Julius Silanus, the proconsul of Asia, was poisoned towards the close of 54 A.D. at the instigation of Agrippina, by Ælius and Celer, two imperial procurators.
If his successor had not yet reached Ephesus, it explains why the Romans, who were so opposed to popular demonstrations, did not intervene and check the rioters who thus disturbed the city for several hours consecutively.
40. For we are even in danger, etc. The town-clerk points out that Demetrius and his companions were rendering themselves liable to be accused.
The Romans were very severe in dealing with rioters. Thus Seneca writes : “ Whoever shall make a gathering and an assembly, it shall be considered a capital crime .... What need is there of gathering? The laws exist for the punishment of all injuries’’ (Controv., iii. 8 ). Again we read: “ Whosoever shall make an assembly or a gathering, let him be punished by death ” (Sulp., Victor. Instit. Orat.).
he dismissed the assembly. He tranquillized the rioters, who gradually dispersed. Thus God protected St Paul by means of the discourse of a Gentile ruler.
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
hh
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