Acts 19:23

Act_19:23

There arose no small stir about that way.

Stir about the way

There is no new thing under the sun. Wherever the gospel is preached in its power and purity there has always been no small stir about that way. Some will applaud, and others load it with reproach. Let us inquire--

I. What is meant by the way. It may refer--

1. To the doctrines of Christianity. Pauls great concern was to show the way of salvation by preaching Christ and Him crucified. He is the way, and no man cometh unto the Father but by Him. This was so uniformly and so constantly the topic of the apostolic ministry, that their preaching soon began to be called that way, that new and living way, of saving sinners by the cross of Christ.

2. To the way of worship. Spiritual worshippers will be careful to worship God in His own way; not on this mountain or the other. God is a Spirit, etc. Now the way in which primitive believers worshipped was so plain and simple, so fervent and devout, that it seemed like a new and a strange way to the generality.

3. To general practice. The genuine disciples of Jesus not only think differently from the rest of mankind, but their conduct also is marked with peculiarity (1Pe_4:4). Christians are required to walk not only in the way of believing, but also in the way of Gods statutes.

II. How it comes to pass that such a stir is made about this way. Though the religion of Jesus contains the sublimest doctrines, inculcates the purest morals, inspires the most ardent devotion, and is the only religion in the world that can afford relief and comfort to a sinner, yet no sooner did it begin to spread than it occasioned a universal commotion, and the ministers of the gospel were charged with having turned the world upside down. Christ foretold this (Mat_10:34), and the event justified the prediction. Some were softened, others hardened; some, like Agrippa, were half convinced, and others, like Gallio, cared for none of these things. Some said, Let these men alone; others, Away with them, for it is not fit that they should live. So they had said of Christ their Lord and Master. While the strong man armed kept possession the goods were in peace. The Jewish rulers, the heathen philosophers, and idolaters agreed well enough together; but no sooner did the gospel make its appearance, and the kingdom of Satan begin to be in danger, than he raised a disturbance in the world. This stir may also be considered as taking place in the same individuals; for there would be a struggle between their convictions and their corruptions, between the new light they had received and their old prejudices. The stir, therefore, would arise from some of the following causes:

1. From the natural blindness of the heart, and the perversion of the understanding (Joh_1:5).

2. From an undue attachment to the present world. Great is Diana of the Ephesians, said Demetrius. Why? Because they made shrines for that idol, and by this craft they got their wealth.

3. A misconception of the doctrines and precepts of Christianity. Some have thought the doctrines too obscure, and the precepts too severe.

4. From the outward meanness of the preachers and professors of the gospel.

5. From that powerful influence which the preaching of the gospel had upon the minds of those who did not cordially embrace it. Gods Word took hold of them (Eze_2:5). They were terrified, but not brought to true repentance. Hence arose a fermentation in their minds, like that produced by the mixture of an acid with a strong alkali. We may here see the wisdom of God in thus causing even unbelievers to bear witness of the power and authority of the Word. The stir made about the gospel has once and again tended to its propagation. When the Jews contradicted and blasphemed, the Gentiles became more attentive and inquisitive. The stir which was now made at Ephesus was the means of contributing to the spread of the gospel, for we afterwards read of a considerable Church being formed, and of a great number of believers in that city. (B. Beddome, M. A.)

The gospel makes a stir

I. The gospel is a peculiar way--

1. Of thinking.

2. Of feeling.

3. Of acting.

II. The stir which it produces.

1. Excitement.

2. Inquiry.

3. Prayer.

4. Activity. (W. W. Wythe.)

Revolutions of Christianity

The shock that buried Lisbon in 1755 never ceased to vibrate till it reached the wilds of Scotland and the vineyards of Madeira. It was felt in the Grecian archipelago, and it changed the level of the solitary lakes that sleep beneath the shadow of the North Alps. Even so the shock that Satans kingdom sustained when Christianity was established will not cease to vibrate till it move the whole world. (Hardwicke.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Act 19:23-27. The same time there arose no small stir — Ταραχος ουκ ολιγος, no small tumult, about that way — The way of worshipping God, and securing a happy immortality, which Paul taught. For Demetrius, a silversmith — A man of considerable influence; who made silver shrines for Diana — Greek, ναους αργυρους Αρτεμιδος, literally, silver temples of Diana; that is, silver models, or representations in miniature, of the temple of Diana, and of the image which, as they said, fell down from Jupiter. The tabernacles of Moloch, mentioned Act 7:43, which the Israelites carried about in the wilderness, seem to have been things of the same kind with Diana’s shrines. See Hammond and Whitby. These little temples, or shrines, were in great request, not only in Ephesus, but in other parts of Asia, as being curious and beautiful ornaments, and used for idolatrous purposes. And in this business, it appears, Demetrius employed a great number of workmen, much to their advantage as well as his own. But, perceiving there would be an end of the trade if Paul’s doctrine were suffered to spread, he called together — Those whom he employed; with the workmen of like occupation — Employed by others; and said, Sirs, ye know that by this craft — This manufacture of silver shrines; we have our wealth — Not only our subsistence, but riches, and, therefore, on no account must we suffer this craft to grow into contempt. It is natural for men to be jealous for that, whether right or wrong, by which they get their wealth: and many have, for this reason alone, set themselves against the gospel of Christ, because it calls men off from those employments which are unlawful, how much wealth soever is gotten by them. Moreover, ye see and hear — That is, ye see what is done in Ephesus, and ye have information of the state of things in other places; that this Paul hath persuaded much people — Greek, ου μονον Εφεσου, αλλα σχεδον πασης της Ασιας, not only of Ephesus, but of all Asia; and turned them away — From the established religion; saying, that they be no gods which are made with hands — And could any truth be more plain and self- evident than this affirmed by Paul? or any reasoning more cogent and convincing than that of the prophet, The workmen made it, therefore it is not god? The first and most genuine notion that we have of God is, that he has his being of himself, and depends upon none; but that all things have their being from him, and their dependance on him: from which it must follow, that those are no gods which are the creatures of men’s fancy, and the work of men’s hands; and yet, what is here said manifestly shows that the contrary opinion did in those ages generally prevail, namely, that there was a real divinity in the images of their supposed deities; though some of the latter heathen have spoken of them just as the Papists do now. So that not only our craft is in danger to be set at naught — To come into disgrace and be ruined, which must be the necessary consequence of Paul’s success; but also that the temple of the great goddess Diana should be despised — No wonder a discourse should make a deep impression, which was edged both by interest and superstition; and her magnificence, or majesty, destroyed — Miserable majesty, which was capable of being thus destroyed! Whom all Asia and the world — That is, the Roman empire; worshippeth — Although under a great variety of titles and characters, as the goddess of hunting, of travelling, child-birth, enchantments, &c.; as Luna, Hecate, Lucina, Proserpine, and so on. Under one or other of which views, she had, undoubtedly, a vast number of votaries. Her temple, raised at the expense of all Asia, was two hundred and twenty years in building, and was four hundred and twenty-five feet long, two hundred and twenty broad, and supported by one hundred and twenty-seven marble pillars, erected by so many kings. It was also adorned with many most beautiful statues, and was considered as one of the seven wonders of the world. It was burned down on the day on which Socrates was poisoned; then again on the night when Alexander the Great was born, by Erostratus, purely that he might be remembered in after ages; and destroyed the last time in the reign of Constantine, pursuant to the edict of that emperor, commanding all the heathen temples to be demolished.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL REMARKS

Act_19:23. The way.—See on Act_9:2.

Act_19:24. Demetrius.—The name has been found in an inscription, exhumed in Ephesus and supposed (Hicks) to belong to A.D. 50–60, recording a public honour decreed to the Neopoioi or temple wardens of Ephesus in the year of Demetrius. Silver shrines for (rather of) Diana.—Not silver coins stamped with the picture of the temple (Beza, Scaliger, Piscator), but miniature representations in silver of the temple, which strangers visiting the city were accustomed to purchase. No small gain should be either no little business (R.V.), or no small wages (Hackett) to the craftsmen.

Act_19:27. The temple of the great goddess Diana.—Reckoned one of the seven wonders of the ancient world. This was in 1869, after having for centuries been buried, rediscovered by the late Mr. J. T. Wood, F.S.A., who found remains of three separate buildings about a mile from the nearest (or N.E.) city gate. The earliest of the three temples had been commenced B.C. 480, by Ctesiphon and his son Metagenes, completed by Demetrius, a priest of Diana, and Pæonius, an Ephesian, and destroyed soon after. The second was erected on the same site by an unknown architect, and burnt down by Erostratus on the day Alexander was born, B.C. 356. The third, of which Dinocrates, a Macedonian, was the designer, was in course of erection when Alexander, having visited Ephesus, offered to complete it at his own expense if the people would allow him (which they would not) to dedicate it, when finished, to Artemis in his own name. This building, which was octostyle, having eight columns in front, and dipteral, having two ranks of fluted columns in the peristyle, was 163 feet 9½ inches in width from face to face of columns, and 342 feet 6½ inches in length. The cella or naos of the temple was 70 feet wide, and was doubtless hypæthral, or open to the sky. (See Modern Discoveries on the Site of Ancient Ephesus: Bypaths of Bible Knowledge, pp. 73, 77, 81.)

Act_19:29. The theatre.—Explored in 1866, this was found to have been built against the steep western side of Mount Coressus, to have been 495 feet in diameter, to have had a palpitum or stage 22 feet deep and 110 feet in diameter, and to have been capable of containing 24,500 persons (Ibid., p. 33).

Act_19:31. Certain of the chief of Asia.—οἱ Ἁσιαρχαί. These were the ten presidents of the Sacred Rites and public games, “officials of the imperial cultus” (Ramsay), in pro-consular Asia (Enseb, H. E., iv. 15). In the same way other districts were provided with similar officers; as, e.g., Galatia with Galatiarchs, Bithynia with Bithyniarchs, Syria with Syriarchs. These were commonly “selected chiefly on account of their wealth, and sometimes against their will” (Ramsay).

Act_19:33. Alexander.—His identification with the individual named in 2Ti_4:14 is at least doubtful. (See “Homiletical Analysis.”)

Act_19:34. Great is Diana (or Artemis) of the Ephesians.—Μεγάλη ἡ Αρτεμις Ἑφεσίων. Codex D reads, Μεγάλη Ἄρτεμις, Great Diana (Antemis), which, says Professor Ramsay, formed “a stock phrase of Artemis-worship,” in which it was usual to insist upon the great power of the goddess. He adduces “the invocations ‘Great Apollo’ at Dionysopolis, ‘Great Anaitis’ in the Katakekaumene, ‘Great Artemis’ in Lesbos,” as affording “complete corroboration of the title ‘Great Artemis’ mentioned in Acts” (The Church in the Roman Empire, pp. 135–139). He further cites as parallels an inscription in which the Cappadocian god, Zeus of Venasa, is addressed as “Great Zeus in heaven”; and several coins found at Laodicea, on the Lycus, which bear the legend Ζευς Αϲειϲ, signifying, with probable accuracy, as M. Waddington has suggested, “Mighty Zeus.” Prof. Ramsay even thinks that the Baal worshippers on Mount Carmel (1Ki_18:26) may have used the epithet “great” (Ibid., p. 142).

Act_19:35. The town-clerk.—Often mentioned in Ephesian inscriptions. A worshipper.—Lit., temple keeper. νεωκόρος, a term founded on Ephesian coins struck about Paul’s time, originally signified a temple servant whose business it was to sweep out and decorate the temple, and ultimately grew to be an epitheton ornans, or honorary title of towns in Asia Minor which were specially devoted to the service of any divinity, and possessed a temple consecrated to that divinity. The image which fell down from Jupiter was the celebrated statue of the many-breasted Artemis (Diana multimammia, Jerome), made, according to Vitruvius, of cedar wood, according to Pliny, of vine wood, according to Xenophon, of gold, and covered with mystical inscriptions on brow, girdle, and feet. The tradition of its origin—similar to that which prevailed concerning a statue of Artemis in Tauris (Eurip., Iph. in T., 977), and one of Pallas at Athens (Iph. in I., xxvi. 6)—suggests that it was probably “a large aerolite, such as are found in Norway, and which, shaped by a sculptor of the day, might have been pieced out and made to assume a form similar to the well-known statues of Diana in the Museo Reale at Naples, and in the museum at Monreale, near Palermo” (Modern Discoveries on the Site of Ancient Ephesus, pp. 77, 78).

Act_19:37. These men were Gaius and Aristarchus (Act_19:29). Robbers of churches, or temples (R.V.). “The temples among the heathen contained votive offerings and other gifts, and were often plundered” (Hackett). Compare Jos., Ant., XVIII. iii. 5.

Act_19:38. The law is open.—Better, the courts are open, or court days are being held. Deputies should be pro-consuls (see on Act_13:7). “The coins of Ephesus show that the proconsular authority was fully established there in the reign of Nero” (Hackett).

Act_19:39. A lawful, or, the regular assembly.—The ordinary civil tribunal, or popular gathering, called and presided over by the chief magistrate of the city. This assembly is mentioned in the Ephesian inscriptions (Wood, p. 38).

Act_19:40. To be called in question for this day’s uproar; or, to be accused of riot concerning this day.—The town clerk frightened them with the prospect of a Roman “execution” or investigation into the tumult, for which he said “there was no cause,” rather than “for which no one was the cause” (Vulgate).

NOTE ON THE HISTORIC CREDIBILITY OF Act_19:23-41.

I. Against.—“It is certainly possible, and even probable, that zeal for the great Artemis, the boast of the city, and the interests attached to her cultus, occasioned Paul’s distress in Ephesus; it is possible that the name of Demetrius, the leader of the movement against him, is historical, that some such episode as that associated with Alexander took place, and that Gaius and Aristarchus were menaced with Paul. But the description of events cannot be correct—i.e., according to the facts—and its separate points possess merely the value of a faint and shadowy outline of actual reminiscences” (Weizsäcker, The Apostolic Age [E. T.], i. 391).

II. For.—“It is impossible for any one to invent a tale, whose scene lies in a foreign land, without betraying in slight details his ignorance of the scenery and circumstances amid which the event is described as taking place. Unless the writer studiously avoids details, and confines himself to names and generalities, he is certain to commit numerous errors. Even the most laborious and minute study of the circumstances of the country in which he is to lay his scene will not preserve him from such errors …” But “the more closely we are able to test the story in Acts (Act_19:23-41), the more vivid and true to the situation and surroundings does it prove to be, and the more justified are we in pressing closely every inference from the little details that occur in it. I entertain the strong hope that the demonstration which has now been given of its accuracy in disputed points will do away with all future doubt as to the faithfulness of the picture that it gives of Ephesian society in A.D. 57” (Prof. Ramsay, The Church in the Roman Empire, p. 141).

HOMILETICAL ANALYSIS.—Act_19:23-41

A Popular Tumult in Ephesus; or, The Temple of Diana Endangered

I. The speech of Demetrius, the silversmith.—

1. Its hearers. The masters and workmen of the guild of silversmiths, with others, employers and employed, of a like occupation; Demetrius, himself one of those master silversmiths, employed a large number of craftsmen, or skilled artisans with high wages, and carried on an extensive trade in manufacturing and selling silver shrines of Diana (or Artemis). These were portable miniature temples containing a statue of the goddess, which were purchased by the inhabitants of the city as well as by strangers visiting it, and either dedicated to the goddess at the temple, or set up on returning home as objects of worship, and sometimes even carried about on the person as amulets or charms. Having collected his brother-tradesmen in some convenient building, if not upon the street, Demetrius, perhaps the chairman of the guild, directed their attention to a danger to which their business was growingly exposed.

2. Its object. To stir up hostility against Paul, or as Demetrius contemptuously said, “this (fellow) Paul,” who, according to Demetrius’s admission, had been carrying on a successful work of evangelisation in the city, not only preaching such abominable (!) doctrine as that “they be no gods which are made with hands”—a doctrine of which the Hebrew Scriptures are full (Psa_115:4-8; Isa_44:19; Isa_46:6-7; Jer_10:5; Jer_16:19; Hos_8:6)—but doing this with such persuasive eloquence as “not alone at Ephesus but almost throughout all Asia” to turn away much people from the worship of Diana. A splendid testimony to the success of the gospel in Ephesus!

3. Its motive. Fear of losing his trade. “The most sensitive part of ‘civilised’ man is his pocket” (Ramsay). Hence one may fairly be doubtful whether Demetrius would have been concerned about Diana’s honour, if his business had not been injured and his profits reduced by her decline in popular estimation. It may even be questioned whether Demetrius would have been distressed about the “turn over” of his brother-silversmiths going down, if his own had increased, or even kept up. But in any case it is significant that Demetrius’s opposition to this fellow Paul had its origin in this, that Paul’s preaching was interfering with his (Demetrius’s) pocket. The like phenomenon is not unknown to-day. Men frequently oppose the gospel because the gospel goes against their trade. Yet the converse phenomenon is not unknown. Men profess to believe the gospel so long as the gospel, or their profession of it, favours their financial prosperity. NOTE.—The account here given of the origin of Demetrius’s assault has been challenged as incorrect by Canon Hicks (Expositor, June 1890, pp. 401–422), who on the strength of the inscription already referred to (“Critical Remarks”) holds the hostile action against Paul to have been due to the priests of Artemis, whose “jealousy only waited for an opportunity of attacking the apostle;” but Prof. Ramsay (The Church in the Roman Empire, pp. 130, 200) convincingly shows that “the first way in which Christianity excited the popular enmity outside the Jewish community was by disturbing the existing state of society and trade, and not by making innovations in religion.”

4. Its arguments.

(1) From self-interest. This the most persuasive argument that can be addressed to the ordinary human mind. The wealth of Demetrius and his guild, in fact, their living depended on the making and selling of these Diana shrines, and the selling, at least, of them was absolutely incompatible with Paul’s further preaching in the city. Already their trade receipts had gone down. The market for their wares was declining. Unless in some way they asserted themselves they would be ruined. If this contemptible little Jew were allowed to continue denouncing Diana and her temple nobody would want their silver shrines and such like articles as they traded in, and then what would become of themselves, their wives and families? A modern trades unionist could hardly have spoken better.

(2) From religious zeal. “Not only,” said Demetrius, “will our trade be endangered, but what is of vaster moment (one wonders if he believed this!), the temple of the great goddess Diana will be made of no account, and she whom all Asia and the world worshippeth will be deposed from her magnificence.” The language, though extravagant, contained an element of truth. The temple at Ephesus had been built at the common expense of all the Greek cities of Asia Minor, and was visited by pilgrims from all nations and countries (see “Critical Remarks”).

5. Its results.

(1) The populace were filled with indignation, not at the loss of Demetrius’s profits, but at the dishonour done to Diana. Even false religions exercise a wondrous fascination over men’s hearts, and are capable of exciting strong enthusiasm in their behalf (see 1Ki_18:26).

(2) The air was rent with shouts in praise of their patron goddess—“Great is Diana of the Ephesians!” This cry, which may have been “the usual chorus of the festivals of Artemis” (Plumptre), was kept up for some time—in all perhaps “about the space of two hours” (Act_19:34)—and was designed to vindicate the insulted majesty of the goddess, to whom the epithet “great” was considered to rightfully belong (Xenophon, Ephes., 1:15). One would say her honour had not been much hurt if the hurt was repaired by three hours of hurrahing, shouting, and yelling.

(3) The whole city was plunged in to confusion. The loud shouts of Demetrius and his workmen attracted towards them the mob, who, catching up the idea that some one had been attempting to overturn their accepted worship, naturally broke out into wild and fanatical excitement—all the wilder and more fanatical because they properly had no idea what it was all about.

(4) Two of Paul’s companions were arrested. Having learnt that the daring assailants of Diana were the Jewish strangers who had for some time past been residing in the town, and in particular that fellow Paul, with one accord they rushed to the apostle’s lodging, or to the school of Tyrannus where he taught, in the hope of apprehending him; but not finding him, he having been absent, as had been the case at Thessalonica (Act_17:6), they seized on Gaius (see 1Co_1:14), and Aristarchus (Act_20:4, Act_27:2), two of his companions, men of Macedonia, and dragged them off to the theatre, an immense building capable of holding twenty thousand persons, where it was the custom to hold public meetings and transact public business, as well as celebrate public sports (see “Critical Remarks”). What object they had in view in making these arrests and crowding to the theatre with their prisoners, they most likely could not state and did not know. The whole movement was a tumultuous proceeding for which they could offer no explanation except this, that somebody had been meddling with their goddess, and they had apprehended the two Macedonians on suspicion.

II. The proposal of Paul the Apostle.—

1. Brave. Having come to know what had happened, the apostle, with that courageous chivalry for which he was distinguished, wished to force his way into the theatre

(1) to intercede for his two companions who had been arrested without causue;

(2) to take upon himself the full responsibility for any dishonour that had been done to the goodess; and

(3) to explain the nature of his gospel to the multitude there and then assembled, in the hope, doubtless, that in this way the uproar would be stilled and the tumult allayed.

2. Imprudent. At least, so it seemed to certain of the chief officers of Asia, literally, Asiarchs. These were public functionaries, ten in number, who were chosen annually from the chief towns of proconsular Asia, and from the wealthier citizens in those towns, whose business it was to provide at their own expense and superintend in their own persons the games and festivals held every year in honour of the gods and Roman emperor. Being friendly disposed to the apostle, and knowing their countrymen better than the apostle, they entreated him not to venture into the theatre. That they succeeded, though not without a struggle, in preventing him from carrying out his expressed intention may be inferred; and the recollection of this passage in his history when, had his friends permitted him he would have plunged into the heart of the frantic mob, was probably the inspiration of the well-known phrase about his fighting with wild beasts at Ephesus (1Co_15:32).

III. The interposition of Alexander the Jew.—

1. The personality of this individual. That he was a Christian Jew or an adherent of the new faith has been supposed by not a few expositors (Calvin, Baumgarten, Meyer, Alford, and others), but the greater likelihood is that the name belonged to an unconverted Jew (Kuinoel, Neander, Olshausen, Lechler, Hackett, and others) who formed one of Demetrius’s guild. Whether he and the coppersmith of that name, whom Paul afterward mentioned to Timothy

(2. Act_4:14) as one who had done him much evil (Zöckler), were one and the same person, must remain undetermined,—though the supposition is by no means impossible. If he was, and if the Alexander who made shipwreck of his faith (1Ti_1:20) was the same person—both of which points, however, are doubtful—then he appeals to have at a later time become a Christian, though only in name and of pronounced Judaistic proclivities.

2. The reason of his coming forward. His countrymen, having detected him among the crowd and laid hold of him, thrust him forward—if a Christian Jew, that he might serve as a victim for the popular fury, or if an unbelieving Jew, that he might shift the guilt of vilifying Diana from their shoulders to those of the Christians. In either case the Jews were apprehensive lest at any moment the senseless rage of the mob might swing round and direct itself against them, both because the heathen multitude did not as yet with sufficient clearness distinguish between Jews and Christians, and because even from them at that time literary assaults upon the worship of the gods, and especially of the Ephesian Artemis, were not unknown (Zimmerman, quoted by Holtzmann). (Compare Hausrath’s Der Apostel Paulus, p. 347; see “Hints” on Act_19:34).

3. The failure of his attempt. No sooner had he opened his mouth in defence of his countrymen, having first beckoned to the multitude with his hand for a hearing, than “with a divine irony of fate similar to that which was manifested before Gallio’s tribunal” (Zöckler), they, the multitude, recognising him for a Jew, drowned his words in a volley of frenzied exclamations, shouting, “Great is Diana of the Ephesians!” as Demetrius and his workmen had done, and keeping up the outcry for a space of two hours. (Compare 1Ki_18:26; and see Mat_6:7.) “The Mahommedan monks in India at the present time often practise such repetitions for entire days together” (Hackett).

IV. The address of the town-clerk.—

1. His official designation. The state-scribe, or recorder; a public functionary whose business it was to register the various laws and preserve the legal documents of the city; who was authorised to preside over public assemblies, and who is mentioned on the marbles as acting in that capacity. Unlike the Asiarchs who were appointed annually, the town-clerk was probably a permanent official.

2. His influential character. The instant he appeared upon the rostrum the cries of the multitude were hushed. Different from their dealing with Alexander, they made no attempt to howl him down, but listened to him in respectful silence; and at the close of his harangue allowed themselves to be quietly dispersed. “He was, if we may so speak, the Gamaliel of Ephesus, not without parallels among the princes and statesmen and prelates who have lived in the critical times of political and religious changes, and have endeavoured to hold the balance between contending parties” (Plumptre).

3. His dexterous oration.

(1) He humoured their vanity by reminding them of their religious loyalty to the great goddess Diana, whose magnificent temple adorned their city; of which temple also and of the image it contained—an image which had fallen from heaven or from Jupiter—their city was known throughout the world as the keeper (see “Critical Remarks”). To suppose then that anything said or done by these poor infatuated Jews could either dim the majesty of their world-renowned goddess or tarnish their loyalty was surely the height of folly and, in fact, wholly ridiculous.

(2) He set before them the legal bearing of the then situation. The men they had arrested had been guilty of no crime against either Diana or her temple—they were neither “robbers of temples nor blasphemers of our goddess”—and accordingly should not be treated as criminals. If the cause of this indignation against Paul and his companions was some private grievance, as, for instance, about some trade law or civic regulation which had been infringed, then Demetrius and his brother craftsmen should proceed against them before the proconsuls in the ordinary law courts which were at that moment open, Ephesus being an Assize town and the proconsul on circuit having arrived thither (Act_19:37-38); if the cause was any matter that concerned the public, then it should be dealt with in a lawful, i.e., a regularly called and constituted assembly (Act_19:39), and not before a disorderly rabble like that then collected in the theatre.

(3) He played upon their fears by suggesting that they might be brought to book by their Roman masters and asked to explain the cause of such a riotous proceeding as that of which they had been guilty—an explanation they would not find it easy to give.

Note.—As has often been remarked, this speech of the town-clerk was a complete vindication of Christianity and Christians in apostolic times, with regard to the groundless charges of lawlessness and violence which were so frequently preferred against them by their enemies. “This address is so entirely an apologia of the Christians,” says Ramsay (St. Paul, etc., p. 282), “that we might almost take it as an example of the Thucydidean type of speech, put into the mouth of one of the actors, not as being precisely his words, but as embodying a statesmanlike conception of the real situation. At any rate it is included by Luke in his work, not for its mere Ephesian connection, but as bearing on the universal question of the relations in which the Church stood to the empire.”

Learn.—

1. The world-disturbing character of the religion of Christ.

2. The power of self-interest to hinder a reception of the truth.

3. The supremely foolish behaviour of idol worshippers.

4. The virtue of flattery in appeasing a mob.

5. The unconscious testimony sometimes given by the world to Christianity and Christians.

HINTS AND SUGGESTIONS

Act_19:23. No small Stir about that Way; or, Reasons why Men oppose Themselves to Christianity.—Because it

I. Interferes with their (sinful) gains.

II. Explodes their foolish delusions.

III. Disturbs their cherished ease.

IV. Subverts their accustomed practices.

Act_19:24. Demetrius of Ephesus.

I. A wealthy tradesman.

II. An influential citizen.

III. A blind idolater.

IV. A dexterous orator.

Act_19:24-27. Demetrius and his Brother Craftsmen; or, Ancient Types of Modern Men.

I. Of the abject slaves of business who in the pursuit of temporal gain have lost all regard for eternity.

II. Of the blind adherents of established customs, who, from every fresh movement of the Spirit fear the disturbance of their ease, indeed, the destruction of the world.

III. Of the self-satisfied priests of the beautiful who in idolatrous veneration for nature and art acknowledge no consciousness of sin and no need of grace.—Gerok.

Act_19:26. Hand-made Gods.

I. Widely worshipped.—All nations outside of revelation have drifted into idolatry.

II. Strongly condemned.—

1. By Scripture, which proclaims them to be vanities.

2. By reason, since the less cannot make the greater or the creature its creator.

3. By experience, which has shown them to be useless, gods that neither hear nor help, neither see nor save.

III. Certainly doomed.—

1. To exposure. Of their worthlessness.

2. To desertion. By their followers. This process Demetrius observed had begun.

3. To destruction. “The idols He will utterly abolish.”

Act_19:28. Diana and Jesus.

I. Great was Diana of the Ephesians in her (supposed) divinity; but greater is Jesus of the Christians in His (real) Godhead.—Diana was an idol; Jesus is the true God. Diana was a manufactured goddess; Jesus is the Almighty Maker of the universe. Diana was a creation of the degraded and benighted human intellect; Jesus is the “Word of the Father, in our flesh appearing.”

II. Great was Diana of the Ephesians in the magnificence of her temple; but greater is Jesus of the Christians in the shrines which He inhabits.—The temple of Diana was a structure decorated by the highest art of the day, but at the best was only a limited and mean habitation; the temples of Jesus are first the boundless universe, next the Christian Church, and lastly the soul of the believer—the first of which has lavished on it all the wisdom and power of an infinite mind, and the second and third of which are being beautified by all the glory that divine grace can impart to them.

III. Great was Diana of the Ephesians in the number of her worshippers; but greater is Jesus of the Christians in the multitude of His disciples.—All Asia and the world worshipped Diana, said Demetrius; but to day the name of Jesus is adored by more millions than at that time inhabited the globe.

IV. Great was Diana of the Ephesians in the enthusiasm of her devotees; but greater is Jesus of the Christians in the love of His people.—Diana’s admirers spent much time and physical energy in their insane orgies, and if howling and shouting could do her honour she was a Lighly exalted divinity; but the homage paid to Jesus is of a more spiritual, rational and beneficent sort, consisting of the consecration to His service of loving hearts and holy lives.

V. Great was Diana of the Ephesians in the duration of her reign; but greater is Jesus of the Christians in the permanence of His.—For long centuries the superstition of Diana worship sat like a nightmare upon the souls of men, though it is now for ever perished and gone; but the name of Jesus shall endure for ever. “Jesus shall reign where’er the sun,” etc.

Act_19:35. The Town-clerk of Ephesus.

I. His fearless courage.—In facing the frenzied mob.

II. His admirable tact.—In humouring the crowd by endorsing their estimate of Diana.

III. His prudent advice.—In exhorting the people to do nothing rashly.

IV. His impartial justice.—I admitting the innocence of Gaius and Aristarchus.

V. His great influence.—In calming and dismissing the assembly.

Act_19:40. The Uproar at Ephesus.—A picture of rebellion against the gospel.

I. In the dark heathen world; on the part of brutal, yea, Satanic heathen nature.—Pictures of persecution from the missionary field.

II. In unconverted Christendom; on the part of the carnal mind, which will not suffer itself to be rebuked by God’s word, and of the materialistic spirit of the age which will know nothing of heavenly things.

III. In the hearts of true Christians; on the part of proud reason, of the self-righteous heart, and of the flesh which shuns the cross.—Gerok.

Act_19:24-41. A Group of Typical Characters.

I. Paul.—A type of

1. Evangelical zeal. Preaching in Ephesus.

2. Christian influence. Persuading much people.

3. Heroic self-sacrifice. Willing to rescue his companions by rushing into the theatre.

II. Demetrius.—A type of

1. The successful merchant, who makes no small gain from his trade.

2. The hypocritical religionist, who worships because it pays.

3. The crafty demagogue, who plays upon the ignorance of his townsmen.

III. Gaius and Aristarchus.—Typical of those who

1. Suffer on account of their religion;

2. Bear the consequences of other people’s Acts , ,

3. Come safely out of their tribulations.

IV. Alexander.—Typical of the man

1. Who is disliked for his religion. The Ephesians refused to hear him because he was a Jew.

2. Who is punished by mistake. The Ephesians confounded him with the Christians who also were regarded as Jews.

3. Who is not allowed to speak in his defence, but is condemned without being heard.

V. The Town-clerk.—Typical of

1. The influential citizen.

2. The prudent counsellor.

3. The just judge.

NOTE.—The Jews and the Temple of Diana. It has been suggested that the opposition shown to Alexander by the Ephesian mob may have been occasioned by the assaults which the Jews were known to have made against the worship of Diana. On this subject the following sentences may be read with interest:—“Long before the days of Paul and Apollos the synagogue of Ephesus had waged war against the prevailing heathenism; and, if Paul and John pitched their tents here, that was only because others before them had hewed a clearance in this primeval forest of superstition. From of old the synagogue at Ephesus had found the better class of citizens actively disaffected towards the existing religion, and by means of this prepared the way for Christianity. For a long time had Jews existed in Ephesus. Already the Diadochi had allowed them, contrary to the opinion of the settled citizens, to call themselves Ephesians, and their speedy transition to Rome (as her subjects) bore for them here also good fruits. They knew how to acquire for themselves, from Dolabella and other Roman authorities, numerous privileges concerning which Josephus communicates information. Their religious worship was placed under the protection of the Archons, whilst their youth were exempted from military service. From their petitions about free intercourse with the temple, as also from the fortunes of the apostle Paul, one may gather in how lively commerce with Jerusalem the Jewish quarter in Ephesus continued. Even the narratives in the Acts give the impression of a very vigorous religious life. So zealous a community must have felt itself doubly called forth to open a propaganda among its heathen fellow-citizens, seeing that all the intelligent among these were weary of the disorder of the Diana worship. The apostolic history itself points to this, that only the material interests of Ephesus as a place of pilgrimage, of the vendors of images, and of those who were entitled to the rich endowments of the Diana temple sufficed to keep up the wild cultus. Accordingly from Jewish circles in Ephesus numerous attempts were made to waken up against this condition of things the moral susceptibilities of their Greek fellow-citizens. Even before the abolition by Domitian of the Eunuch worship (Suet., Dom., 7; Pseudo-Heraclit., Ep. 9), and therefore in the time of the first Cæsar, a Jew undertook a bold assault against the temple of Diana, regardlessly uncovering all the evils of the holy disorder, and, through keen satire generally directed against idolatry, pressing to the recognition of the One God. A pretended letter of the philosopher Heraclitus suggested to this Jewish writer the thought to avail himself for the purpose of his raillery of the solemn mask of the people-deriding philosopher, of whom the story ran that he had declared the entire manhood of Ephesus to be deserving of strangulation. He, as no other, was qualified to castigate the Ephesians, and so, like one well-versed in Scripture and well read in Aristotle’s ethic, this son of the synagogue composed some fictitious letters in which the obscure Heraclitus explained to the Ephesians why he had never in his life laughed. Entirely from an Old Testament standpoint Heraclitus proposes the question why it goes well with the wicked, and why their city flourishes in spite of all its vice, and arrives at the Biblical solution:—That God punishes not by the withdrawal of riches, but rather He gives these to the evil that they, by being in possession of means, might sin on to conviction; adding with a grim glance upon the wealth in the haven of Panormus, ‘so may your good fortune never fail that your wickedness may call forth chastisement.’ Then, proceeding to direct his weapons against the excesses of the Ephesian idolatry, with the complacency of hatred he dissects all its institutions, in order to abandon every one of them to contempt. Because the cell in which the idol image is accustomed to stand receives its light for the most part only from the door, and accordingly is half dark, he makes fun of the god placed in the darkness. Because it is an insult (especially to a god) to say that it ‘is of stone’ (Odyss., xix. 163), he finds every stone god blasphemous. Even the narrow pedestal of the idol is a mockery of Him whom heaven and earth cannot contain. Next from idolatry generally the author turns himself to the Artemis (Diana) worship in particular, which he finds below the practices of the beasts. Should not the chief priest in the first instance curse the wooden image, since, in order to serve it, he requires to be mutilated? And is it not foolish to charge the goddess herself with unchastity when only eunuchs are allowed to approach her? But the essence of all wickedness to him are the orgies of the worship of Cybele, the nightly torch feasts, and all the ancient rites which exist only for the purpose of covering with their mantle abomination and crime. ‘On this account,’ says the pretended Heraclitus, ‘have I given over laughing. I feel lonely in the town. To a wilderness have you made me through your wickedness. Should I laugh when you go round about as mendicant priests with the kettle-drum, each one filled with a separate vice? Should it move me to laughter when I see men do such like things, or when I consider your clothing and your beards, or when I see what useless labour is expended on your head-gear; when I see how a mother seizes her child for poisoning; how the substance of minors is devoured, how a citizen is robbed of his wife; how a maid, during pious night festivals, is forcibly deprived of her virginity; how a girl not yet arrived at womanhood is the victim of all woman’s troubles; how one who is only a youth is the lover of the whole town; or when I see the squandering of oil or of ointment, or the extravagance of mirth in the social meals got up by the pledging of rings; or the assembled town gatherings at which truly very important judicial decisions in matters of the plays are published? On account of these things have I discontinued laughing.’ This lively representation of the domestic and public life at Ephesus is only the basis from which the author seeks to lead to faith in the true God” (Hausrath: Der Apostel Paulus, pp. 346–349).

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

Chapter 15

THE EPHESIAN RIOT AND A PRUDENT TOWN CLERK.

Act_19:23-28

ST. PAULS labours at Ephesus covered, as he informs us himself, when addressing the elders of that city, a space of three years. The greater portion of that period had now expired, and had been spent in peaceful labours so far as the heathen world and the Roman authorities were concerned. The Jews, indeed, had been very troublesome at times. It is in all probability to them and their plots St. Paul refers when in 1Co_15:32 he says, "If after the manner of men I fought with beasts at Ephesus, what doth it profit me?" as the unbelieving Gentiles do not seem to have raised any insurrection against his teaching till he felt his work was done, and he was, in fact, preparing to leave Ephesus. Before, however, we proceed to discuss the startling events which finally decided his immediate departure, we must consider a brief passage which connects the story of Scevas sons and their impious temerity with that of the silversmith Demetrius and the Ephesian riot.

The incident connected with Scevas sons led to the triumph over the workers in magic, when the secret professors of that art came and publicly acknowledged their hidden sins, proving their reality by burning the instruments of their wickedness. Here, then, St. Luke inserts a notice which has proved to be of the very greatest importance in the history of the Christian Church. Let us insert it in full that we may see its bearing: "Now after 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. And having sent into Macedonia two of them that ministered unto him, Timothy and Erastus, he himself stayed in Asia for a while." This passage tells us that St. Paul, after his triumph over the practices of magic, and feeling too that the Church had been effectually cleansed, so far as human foresight and care could effect it, from the corroding effects of the prevalent Ephesian vice, now determined to transfer the scene of his labours to Macedonia and Achaia, wishing to visit those Churches which five years before he had founded.. It was full five years, at least, since he had seen the Philippian, Thessalonian, and Beroean congregations. Better than three years had elapsed since he had left Corinth, the scene of more prolonged work than he had ever bestowed on any other city except Ephesus. He had heard again and again from all these places, and some of the reports, especially those from Corinth, had been very disquieting. The Apostle wished, therefore, to go and see for himself how the Churches of Christ in Macedonia and Achaia were faring. He next wished to pay a visit to Jerusalem to consult with his brethren, and then felt his destiny pushing him still westwards, desiring to see Rome, the worlds capital, and the Church which had sprung up there, of which his friends Priscilla and Aquila must have told him much. Such seem to have been his intentions in the spring of the year 57, to which his three years sojourn in Ephesus seems now to have brought him.

The interval of time covered by the two verses which I have quoted above is specially interesting, because it was just then that the First Epistle to the Corinthians was written. All the circumstances and all the indications of time which the Epistle itself offers conspire to fix the writing of it to this special date and place. The Epistle, for instance, refers to Timothy as having been already sent into Macedonia and Greece: "For this cause I have sent unto you Timothy, who shall put you in remembrance of my ways which be in Christ." {1Co_4:17} In Act_19:22 we have it stated, "Having sent into Macedonia Timothy and Erastus." The Epistle again plainly tells us the very season of the year in which it was written. The references to the Passover season-"For our passover also hath been sacrificed, even Christ; wherefore let us keep the feast"-are words which naturally were suggested by the actual celebration of the Jewish feast, to a mind like St. Pauls, which readily grasped at every passing allusion or chance incident to illustrate his present teaching. Timothy and Erastus had been despatched in the early spring, as soon as the passes and roads were thoroughly open and navigation established. The Passover in A.D. 57 happened on April 7, and the Apostle fixes the exact date of the First Epistle to Corinth, when in the sixteenth chapter and eighth verse he says to the Corinthians, "I will tarry at Ephesus until Pentecost." I merely refer now to this point to illustrate the vastness of the Apostles labours, and to call attention to the necessity for comparing together the Acts and the Epistles in the minute manner exemplified by Paley in the "Horae Paulinae," if we wish to gain a complete view of a life like St. Pauls, so completely consecrated to one great purpose.

Man may propose, but even an apostle cannot dispose of his fate as he will, or foretell under ordinary circumstances how the course of events will affect him. St. Paul intended to stay at Ephesus till Pentecost, which that year happened on May 28. Circumstances, however, hastened his departure. We have been considering the story of St. Pauls residence in Ephesus, but hitherto we have not heard one word about the great Ephesian deity, Diana, as the Romans called her, or Artemis, as St. Luke, according to the ordinary local use, correctly calls her in the Greek text of the Acts, or Anaitis, as her ancient name had been from early times at Ephesus and throughout Asia Minor. If this riot had not happened, if our attention had not been thus called to Diana and her worship, there might have been a total blank in St. Lukes narrative concerning this famous deity, and her equally famous temple, which was at the time one of the wonders of the world. And then some scoffers reading in ancient history concerning the wonders of this temple, and finding the records of modern discoveries confirming the statements of antiquity, might have triumphantly pointed to St. Lukes silence about Diana and the Ephesian temple as a proof of his ignorance. A mere passing riot alone has saved us from this difficulty. Now this case well illustrates the danger of arguing from silence. Silence concerning any special point is sometimes used as a proof that a particular writer knew nothing about it. But this is not the sound conclusion. Silence proves in itself nothing more than that the person who is silent either had no occasion to speak upon that point or else thought it wiser or more expedient to hold his tongue. Josephus, for instance, is silent about Christianity; but that is no proof that Christianity did not exist in his time, or that he knew nothing about it. His silence may simply have arisen because he found Christianity an awkward fact, and not knowing how to deal with it he left it alone. It is well to bear this simple law of historical evidence in mind, for a great many of the popular objections to the sacred narratives, both of the Old and New Testaments, are based upon the very dangerous ground of silence alone. Let us, however, return to Diana of the Ephesians. The worship of the goddess Artemis dominated the whole city of Ephesus, and helped to shape the destinies of St. Paul at this season, for while intending to stay at Ephesus till Pentecost at the end of May, the annual celebration of Artemisia, the feast of the patron deity of the city, happened, of which celebration Demetrius took advantage to raise a disturbance which hastened St. Pauls departure into Macedonia.

We have now cleared the way for the consideration of the narrative of the riot, which is full of the most interesting information concerning the progress of the gospel, and offers us the most wonderful instances of the minute accuracy of St. Luke, which again have been illustrated and confirmed in the fullest manner by the researches so abundantly bestowed upon Ephesus within the lifetime of the present generation. Let us take the narrative in the exact order given us by St. Luke: "About that time there arose no small stir about the Way." But why about that special time? We have already said that here we find an indication of the date of the riot. It must have happened during the latter part of April, A.D. 57, and we know that at Ephesus almost the whole month of April, or Artemisius, was dedicated to the honour and worship of Artemis. But here it may be asked, How did it come to pass that Artemis or Diana occupied such a large share in the public worship of Ephesus and the province of Asia? Has modern research confirmed the impression which this chapter leaves upon the mind, that the Ephesian people were above all else devoted to the worship of the deity? The answers to both these queries are not hard to give, and serve to confirm our belief in the honesty and accuracy of the sacred penman. The worship of Artemis, or of Anaitis rather, prevailed in the peninsula of Asia Minor from the time of Cyrus, who introduced it six or seven centuries before. Anaitis was the Asiatic deity of fruitfulness, the same as Ashtoreth of the Bible, whom the Greeks soon identified with their own goddess Artemis. Her worship quickly spread, specially through that portion of the country which afterwards became the province of Asia, and through the adjacent districts; showing how rapidly an evil taint introduced into a nations spiritual life-blood spreads throughout its whole organisation, and when once introduced how persistently it holds its ground; a lesson taught here in New Testament times, as in Old Testament days it was proclaimed in Israels case by the oft-repeated statement concerning her kings, "Howbeit from the sins of Jeroboam [king after king] departed not." The spiritual life and tone of a nation is a very precious thing, and because it is so the Church of England does well to bestow so much of her public supplication upon those who have power, like Cyrus and Jeroboam, to taint it at the very foundation and origin thereof. When, for instance, St. Paul landed at Perga in Pamphylia, on the first occasion when he visited Asia Minor as a Christian missionary, his eye was saluted with the splendid temple of Diana on the side of the hill beneath which the city was built, and all over the country at every important town similar temples were erected in her honour, where their ruins have been traced by modern travellers. The cult or worship introduced by Cyrus exactly suited the morals and disposition of these Oriental Greeks, and flourished accordingly.

Artemis was esteemed the protectress of the cities where her temples were built, which, as in the case of Ephesus and of Perga, were placed outside the gates like the temple of Jupiter at Lystra, in order that their presence might cast a halo of protection over the adjacent communities. The temple of Diana at Ephesus was a splendid building. It had been several times destroyed by fire notwithstanding its revered character and the presence of the sacred image, and had been as often rebuilt with greater splendour than before, till the temple was erected existing in St. Pauls day, which justly excited the wonder of mankind, as its splendid ruins have shown, which Mr. Wood has excavated in our own time at the expense of the English Government. The devotion of the Ephesians to this ancient Asiatic deity had even been increasing of late years when St. Paul visited Ephesus, as a decree still exists in its original shape graven in stone, exactly as St. Paul must have seen it, enacting extended honours to the deity. As this decree bears directly upon the famous riot which Demetrius raised, we insert it here in full, as an interesting confirmation and illustration of the sacred narrative: "To the Ephesian Diana. Forasmuch as it is notorious that not only among the Ephesians, but also everywhere among the Greek nations, temples are consecrated to her, and sacred precincts, and that she hath images and altars dedicated to her on account of her plain manifestations of herself, and that, besides, the greatest token of veneration paid to her, a month is called after her name, by us Artemision, by the Macedonians and other Greek nations and their cities, Artemisius, in which month general gatherings and festivals are celebrated, and more especially in our own city, the nurse of its own, the Ephesian goddess. Now the people of Ephesus deeming it proper that the whole month called by her name should be sacred and set apart to the goddess, have resolved by this decree, that the observation of it by them be altered. Therefore it is enacted, that the whole month Artemision in all the days of it shall be holy, and that throughout the month there shall be a continued celebration of feasts and the Artemisian festivals and the holy days, seeing that the entire month is sacred to the goddess; for from this improvement in her worship our city shall receive additional lustre and enjoy perpetual prosperity." Now this decree, which preceded St. Pauls labours perhaps by twenty years or more, has an important bearing on our subject. St. Luke tells us that "about this time there arose no small stir about the Way"; and it was only quite natural and quite in accord with what we know of other pagan persecutions, and of human nature in general, that the precise time at which the Apostle had then arrived should have been marked by this riot. The whole city of Ephesus was then given up to the celebration of the festival held in honour of what we may call the national religion and the national deity. That festival lasted the whole month, and was accompanied, as all human festivals are apt to be accompanied, with a vast deal of drunkenness and vice, as we are expressly told in an ancient Greek romance, written by a Greek of whom little is known, named Achilles Tatius. The people of Ephesus were, in fact, mad with excitement, and it did not require any great skill to stir them up to excesses in defence of the endangered deity whose worship was the glory of their city. We know from one or two similar cases that the attack made upon St. Paul at this pagan festival had exact parallels in these early ages.

This festival in honour of Diana was generally utilised as the meeting-time of the local diet or parliament of the province of Asia, where deputies from all the cities of the province met together to consult on their common wants and transmit their decisions to the proconsul, a point to which we shall later on have occasion to refer. Just ninety years later one of the most celebrated of the primitive martyrs suffered upon the same occasion at Smyrna. Polycarp, the disciple of St. John, lived to a very advanced period, and helped to hand down the tradition of apostolic life and doctrine to another generation. Polycarp is, in fact, through Ireaeus, one of the chief historic links uniting the Church of later times with the apostles. Polycarp suffered martyrdom amid the excitement raised during the meeting of the same diet of Asia held, not at Ephesus, but at Smyrna, and attended by the same religions ceremonies and observances. Or let us again turn towards the West, and we shall find it the same. The martyrdoms of Vienne and Lyons described by Eusebius in the fifth book of his history are among the most celebrated in the whole history of the Church, and as such have been already referred to and used in this commentary. These martyrdoms are an illustration of the same fact that the Christians were always exposed to peculiar danger at the annual pagan celebrations. The Gallic tribes, the seven nations of the Gauls, as they were called, were holding their annual diet or assembly, and celebrating the worship of the national deities when their zeal was excited to red-hot pitch against the Christians of Vienne and Lyons, resulting in the terrible outbreak of which Eusebius in his fifth book tells us. As it was in Gaul about 177 A.D. and in Smyrna about 155 A.D., So was it in Ephesus in the year 57; the months festival, celebrated in honour of Diana, accompanied with eating and drinking and idleness in abundance, told upon the populace, and made them ready for any excess, so that it is no wonder we should read, "About that time there arose no small stir about the Way." Then too there is another circumstance which may have stirred up Demetrius to special violence. His trade was probably falling off owing to St. Pauls labours, and this may have been brought home to him with special force by the results of the festival which was then in process of celebration or perhaps almost finished. All the circumstances fit this hypothesis. The shrine-makers were, we know, a very important element in the population of Ephesus. and the trade of shrine-making and the manufacture Of other silver ornaments conduced in no small degree to the commercial prosperity of the city of Ephesus. This is plainly stated upon the face of our narrative: "Ye know that by this business we have our wealth, and ye see and hear that not alone at Ephesus, but almost throughout all Asia, this Paul hath turned away much people." Facts which could not have been more forcibly brought home to them than by the decreasing call they were experiencing for the particular articles which they produced.

Now the question may be proposed, Was this the fact? Was Ephesus celebrated for its shrine-makers, and were shrines and silver ornaments a favourite manufacture in that city? Here modern research comes in to testify to the marked truthfulness, the minute accuracy of St. Luke. We do not now need to appeal to ancient authors, as "Lives of St. Paul" like those written by Mr. Lewin or by Messrs. Conybeare and Howson do. The excavations which have taken place at Ephesus since the publication of these valuable works have amply vindicated the historic character of our narrative on this point. Mr. Wood in the course of his excavations at Ephesus discovered a vast number of inscriptions and sculptures which had once adorned the temple of Ephesus, but upon its destruction had been removed to the theatre, which continued in full operation long after the pagan temple had disappeared. Among these inscriptions there was one enormous one brought to light. It was erected some forty years or so after St. Pauls time, but it serves in the minuteness of its details to illustrate the story of Demetrius, the speech he made, and the riot he raised. This inscription was raised in honour of a wealthy Roman named Gaius Vibius Salutarius, who had dedicated to Artemis a large number of silver images weighing from three to seven pounds each, and had even provided a competent endowment for keeping up a public festival in her honour, which was to be celebrated on the birthday of the goddess, which happened in the month of April or May. The inscription, which contains the particulars of the offering made by this Roman, would take up quite too much space if we desired to insert it. We can only now refer our readers to Mr. Woods book on Ephesus, where they will find it given at full length. A few lines may, however, be quoted to illustrate the extent to which the manufacture of silver shrines and silver ornaments in honour of Artemis must have flourished in Ephesus. This inscription enumerates the images dedicated to the goddess which Salutarius had provided by his endowments, entering into the most minute details as to their treatment and care. The following passage gives a vivid picture of Ephesian idolatry as the Apostle saw it: "Let two statues of Artemis of the weight of three pounds three ounces be religiously kept in the custody of Salutarius, who himself consecrated them, and after the death of Salutarius, let the aforesaid statues be restored to the town-clerk of the Ephesians, and let it be made a rule that they be placed in the public meetings above the seat of the council in the theatre before the golden statue of Artemis and the other statues. And a golden Artemis weighing three pounds and two silver deer attending her, and the rest of the images of the weight of two pounds ten ounces and five grammes, and a silver statue of the Sacred Senate of the weight of four pounds two ounces, and a silver statue of the council of the Ephesians. Likewise a silver Artemis bearing a torch of the weight of six pounds, and a silver statue of the Roman people." And so the inscription proceeds to name and devote silver and golden statues literally by dozens, which Salutarius intended to be borne in solemn procession on the feast-day of Diana. It is quite evident that did we possess but this inscription alone, we have here amply sufficient evidence showing us that one of the staple trades of Ephesus, one upon which the prosperity and welfare of a large section of its inhabitants depended, was this manufacture of silver and gold ornaments directly connected with the worship of the goddess. For it must be remembered that the guild of shrine-makers did not depend alone upon the chance liberality of a stray wealthy Roman or Greek like Salutarius, who might feel moved to create a special endowment or bestow special gifts upon the temple. The guild of shrine-makers depended upon the large and regular demand of a vast population who required a supply of cheap and handy shrines to satisfy their religious cravings. The population of the surrounding districts and towns poured into Ephesus at this annual festival of Diana and paid their devotions in her temple. But even the pagans required some kind of social and family religion. They could not live as too many nominal Christians are contented to live, without any family or personal acknowledgment of their dependence upon a higher power. There was no provision for public worship in the rural districts answering to our parochial system, and so they supplied the want by purchasing on occasions like this feast of Diana, shrines, little silver images, or likenesses of the central cell of the great temple where the sacred image rested, and which served as central points to fix their thoughts and excite the gratitude due to the goddess whom they adored. Demetrius and his fellow-craftsmen depended upon the demand created by a vast population of devout believers in Artemis, and when this demand began to fall off Demetrius traced the bad trade which he and his fellows were experiencing to the true source. He recognised the Christian teaching imparted by St. Paul as the deadly enemy of his unrighteous gains, and naturally directed the rage of the mob against the preacher of truth and righteousness. The actual words of Demetrius are deserving of the most careful study, for they too have been illustrated by modern discovery in the most striking manner. Having spoken of the results of St. Pauls teaching in Asia of which they all had had personal experience, he then proceeds to expatiate on its dangerous character, not only as regards their own personal interests, but as regards the goddess and her sacred dignity as well: "And not only is there danger that this our trade come into disrepute, but also that the temple of the great goddess Diana be made of no account, and that she should be deposed from her magnificence whom all Asia and the world worshippeth." Demetrius cleverly but lightly touches upon the self-interest of the workmen. He does not dwell on that topic too long, because it is never well for an orator who wishes to rouse his hearers to enthusiasm to dwell too long or too deeply or too openly upon merely selfish considerations. Man is indeed intensely selfish by nature, but then he does not like to be told so too openly, or to have his own selfishness paraded too frequently before his face. He likes to be flattered as if he cherished a belief in higher things, and to have his low ends and baser motives clothed in a similitude of noble enthusiasm. Demetrius hints therefore at their own impoverishment as the results of Pauls teaching, but expatiates on the certain destruction which awaits the glory of their time-honoured and world-renowned deity if free course be any longer permitted to such doctrine. This speech is a skilful composition all through. It shows that the ancient rhetorical skill of the Greeks still flourished in Ephesus, and not the least skilful, and at the same time not the least true touch in speech was that wherein Demetrius reminded his hearers that the world were onlookers and watchers of their conduct, noting whether or not they would vindicate Dianas assailed dignity. It was a true touch, I say, for modern research has shown that the worship of the Ephesian Artemis was world-wide in its extent; it had come from the distant east, and had travelled to the farthest west. We have already noted the testimony of modern travellers showing that her worship extended over Asia Minor in every direction. This fact Demetrius long ago told the Ephesians, and ancient authors have repeated his testimony, and modern travellers have merely corroborated them. But we were not aware how accurate was Demetrius about the whole world worshipping Artemis, till in our own time the statues and temples of the Ephesian goddess were found existing so far west as Southern Gaul, Marseilles, and the coast of Spain, proving that wherever Asiatic sailors and Asiatic merchants came thither they brought with them the worship of their favourite deity.

Let us pass on, however, and see whether the remainder of this narrative will not afford us subject-matter for abundant illustrations. The mob drank in the speech of Demetrius, and responded with the national shout, "Great is Diana of the Ephesians," a cry which has been found inscribed on altars and tablets all over the province of Asia, showing that it was a kind of watchword among the inhabitants of that district. The crowd of workmen whom Demetrius had been addressing then rushed into the theatre, the usual place of assembly for the people of Ephesus, dragging with them "Gaius and Aristarchus, men of Macedonia, Pauls companions in travel." The Jews too followed the mob, eager to make the unexpected tumult serve their own hostile purposes against St. Paul. News of the riot was soon carried to the Apostle, who learning of the danger to which his friends were exposed desired to enter that theatre the magnificent proportions and ornamentation of which have been for the first time displayed to modern eyes by the labours of Mr. Wood. But the local Christians knew the Ephesian mob and their state of excitement better than St. Paul did, and so they would not allow him to risk his life amid the infuriated crowd. The Apostles teaching too had reached the very highest ranks of Ephesian and Asiatic society. The very Asiarchs, being his friends, sent unto him and requested him not to enter the theatre. Here again we come across one of those incidental references which display St. Lukes acquaintance with the local peculiarities of the Ephesian constitution, and which have been only really appreciated in the light of modern discoveries. In the time of King James I, when the Authorised Version was made, the translators knew nothing of the proof of the sacred writers accuracy which lay under their hands in the words, "Certain of the Asiarchs or chief officers of Asia," and so they translated them very literally but very incorrectly, "Certain of the chief of Asia," ignoring completely the official rank and title which these men possessed. A few words must suffice to give a brief explanation of the office these men held. The province of Asia from ancient times had celebrated this feast of Artemis at an assembly of all the cities of Asia. This we have already explained. The Romans united with the worship of Artemis the worship of the Emperor of the City of Rome; so that loyalty to the Emperor and loyalty to the national religion went hand in hand. They appointed certain officials to preside at these games, they made them presidents of the local diets or parliaments which assembled to discuss local matters at these national assemblies, they gave them the highest positions in the province next to the proconsul, they surrounded them with great pomp, and endued them with considerable power so long as the festival lasted, and then, being intent on uniting economy with their generosity, they made these Asiarchs, as they were called, responsible for all the expenses incurred in the celebration of the games and diets. It was a clever policy, as it secured the maximum of contentment on the peoples part with the minimum of expense to the imperial government. This arrangement clearly limited the position of the Asiarchate to rich men, as they alone could afford the enormous expenses involved. The Greeks, specially those of Asia, as we have already pointed out, were very flashy in their disposition. They loved titles and decorations; so much so that one of their own orators of St. Pauls day, Dion Chrysostom, tells us that, provided they got a title, they would suffer any indignity. There were therefore crowds of rich men always ready to take the office of Asiarch, which by degrees was turned into a kind of life peerage, a man once an Asiarch always retaining the title, while his wife was called the Asiarchess, as we find from the inscriptions. The Asiarchs were, in fact, the official aristocracy of the province of Asia. They had assembled on this occasion for the purpose of sitting in the local parliament and presiding over the annual games in honour of Diana. Their interests and their honour were all bound up with the worship of the goddess, and yet the preaching of St. Paul had told so powerfully upon the whole province, that even among the very officials of the State religion St. Paul had friends and supporters anxious to preserve his life, and therefore sent him a message not to adventure himself into the theatre. It is no wonder that Demetrius the silversmith roused his fellow-craftsmen into activity and fanned the flame of their wrath, for the worship of Diana of the Ephesians was indeed in danger when the very men whose office bound them to its support were in league with such an uncompromising opponent as this Paul of Tarsus. St. Luke thus gives a glimpse of the constitution of Ephesus and of the province of Asia in his time. He shows us the peculiar institution of the Asiarchate, and then when we turn to the inscriptions which Mr. Wood and other modern discoverers have unearthed, we find that the Asiarchs occupy a most prominent position in them, vindicating in the amplest manner the introduction of them by St. Luke as assembled at Ephesus at this special season, and there interesting themselves in the welfare of the great Apostle.

But now there comes on the scene another official, whose title and office have been the subject of many an illustration furnished by modern research. The Jews who followed the mob into the theatre, when they did not see St. Paul there, put forward one Alexander as their spokesman. This man has been by some identified with Alexander the coppersmith, to whom St. Paul refers {2Ti_4:14} when writing to Timothy, then resident at Ephesus, as a man who had done much injury to the Christian cause. He may have been well known as a brother-tradesman by the Ephesian silversmiths, and he seems to have been regarded by the Jews as a kind of leader who might be useful in directing the rage of the mob against the Christians whom they hated. The rioters, however, did not distinguish as clearly as the Jews would have wished between the Christians and the Jews. They made the same mistake as the Romans did for more than a century later, and confounded Jews and Christians together. They were all, in any case, opponents of idol worship and chiefly of their favourite goddess, and therefore the sight of Alexander merely intensified their rage, so much that for the space of two hours they continued to vociferate their favourite cry, "Great is Diana of the Ephesians."

Now, however, there appeared another official, whose title and character have become famous through his action on this occasion: "When the town-clerk had quieted the multitude, he saith, Ye men of Ephesus, what man is there who knoweth not that the city of the Ephesians is the temple-keeper (or Neocoros) of the great Diana, and of the image which fell down from Jupiter?" Here we have several terms which have been illustrated and confirmed by the excavations of Mr. Wood. The town-clerk or recorder is introduced, because he was the chief executive officer of the city of Ephesus, and, as such, responsible to the Roman authorities for the peace and order of the city. The city of Ephesus was a free city, retaining its ancient laws and customs like Athens and Thessalonica, but only on the condition that these laws were effective and peace duly kept. Otherwise the Roman authorities and their police would step in. These town-clerks or recorders of Ephesus are known from this one passage in the Acts of the Apostles, but they are still better known from the inscriptions which have been brought to light at Ephesus. I have mentioned, for instance, the immense inscription which Mr. Wood discovered in the theatre commemorating the gift to the temple of Diana of a vast number of gold and silver images made by one Vibius Salutarius. This inscription lays down that the images should be kept in the custody of the town-clerk or recorder when not required for use in the solemn religious processions made through the city. The names of a great many town-clerks have been recovered from the ruins of Ephesus, some of them coming from the reign of Nero, the very period when this riot took place. It is not impossible that we may yet recover the very name of the town-clerk who gave the riotous mob this very prudent advice, "Ye ought to be quiet, and to do nothing rash," which has made him immortal. Then, again, a title for the city of Ephesus is used in this pacific oration which is strictly historical, and such as would naturally have been used by a man in the town-clerks position. He calls Ephesus the "temple-keeper,"or "Neocoros," as the word literally is, of the goddess Diana, and this is one of the most usual and common titles in the lately discovered inscriptions. Ephesus and the Ephesians were indeed so devoted to the worship of that deity and so affected by the honour she conferred upon them that they delighted to call themselves the temple-sweepers, or sextons, of the great Dianas temple. In fact, their devotion to the worship of the goddess so far surpassed that of ordinary cities that the Ephesians were accustomed to subordinate their reverence for the Emperors to, their reverence for their religion, and thus in the decree passed by them honouring Vibius Salutarius, who endowed their temple with many splendid gifts, to which we have already referred, they begin by describing themselves thus: "In the presidency of Tiberius Claudius Antipater Julianus, on the sixth day of the first decade of the month Poseideon, it was resolved by the Council and the Public Assembly of the Neocori (of Artemis) and lovers of Augustus." The Ephesians must have been profoundly devoted to Dianas worship when in that age of gross materialism they would dare to place any deity higher than that of the reigning emperor, the only god in whom a true Roman really believed; for unregenerate human nature at that time looked at the things alone which are seen and believed in nothing else.

The rest of the town-clerks speech is equally deserving of study from every point of view. He gives us a glimpse of the Apostles method of controversy: it was wise, courteous, conciliatory. It did not hurt the feelings nor outrage the sentiments of natural reverence, which ought ever to be treated with the greatest respect, for natural reverence is a delicate plant, and even when directed towards a wrong object ought to be most gently handled. "Ye have brought hither these men, which are neither robbers of temples nor blasphemers of our goddess. If therefore Demetrius, and the craftsmen that are with him, have a matter against any man, the courts are open, and there are proconsuls: let them accuse one another." Modern research has thrown additional light upon these words. The Roman system of provincial government anticipated the English system of assize courts, moving from place to place, introduced by Henry II for the purpose of bringing justice home to every mans door. It was quite natural for the proconsul of Asia to hold his court at the same time as the annual assembly of the province of Asia and the great festival of Diana. The great concourse of people rendered such a course specially convenient, while the presence of the proconsul helped to keep the peace, as, to take a well-known instance, the presence of Pontius Pilate at the great annual Paschal feast at Jerusalem secured the Romans against any sudden rebellion, and also enabled him to dispense justice after the manner of an assize judge, to which fact we would find an allusion in the words of St. Mark, {Mar_15:6} "Now at the feast he used to release unto them one prisoner, whom they asked of him."

It has been said, indeed, that St. Luke here puts into the town-clerks mouth words which he could never have used, representing him as saying "there are proconsuls" when, in fact, there was never more than one proconsul in the province of Asia. Such criticism is of the weakest character. Surely every man that ever speaks in public knows that one of the commonest usages is to say there are judges or magistrates, using the plural when one judge or magistrate may alone be exercising jurisdiction! But there is another explanation, which completely solves the difficulty and vindicates St. Lukes minute accuracy. Three hundred years ago John Calvin, in his commentary, noted the difficulty, and explained it by the supposition that the proconsul had appointed deputies or assessors who held the courts in his name. There is, however, a more satisfactory explanation. It was the reign of Nero, and his brutal example had begun to debauch the officials through the provinces. Silanus, the proconsul of Asia, was disliked by Nero and by his mother as a possible candidate for the imperial crown, being of the family of Augustus. Two of his subordinates, Celer and Ælius, the collectors of the imperial revenue in Asia, poisoned him, and as a reward were permitted to govern the province, enjoying perhaps in common the title of proconsul and exercising the jurisdiction of the office. Finally, the tone of the town-clerks words as he ends his address is thoroughly that of a Roman official. He feels himself responsible for the riot, and knows that he may be called upon to account for it. Peace was what the Roman authorities sought and desired at all hazards, and every measure which threatened the peace, or every organisation, no matter how desirable, a fire brigade even, which might conceivably be turned to purposes of political agitation, was strictly discouraged.

The correspondence of Pliny with the Emperor Trajan, some fifty years or so later than this riot, is the best commentary upon the town-clerks speech. We find, for instance, in Plinys "Letters," Book 10., No. 42, a letter telling about a fire which broke out in Nicomedia, the capital of Bithynia, of which province Pliny was proconsul. He wrote to the Emperor describing the damage done, and suggesting that a fire brigade numbering one hundred and fifty men might be instituted. The Emperor would not hear of it, however. Such clubs or societies he considered dangerous, and so he wrote back a letter which proves how continuous was Roman policy, how abhorrent to the imperial authorities were all voluntary organisations which might be used for the purposes of public agitation: "You are of opinion that it would be proper to establish a company of fire-men in Nicomedia, agreeably to what has been practised in several other cities. But it is to be remembered that societies of this sort have greatly disturbed the peace of the province in general and of those cities in particular. Whatever name we give them, and for whatever purposes they may be founded, they will not fail to form themselves into factious assemblies, however short their meetings will be"; and so Pliny was obliged to devise other measures for the security and welfare of the cities committed to his charge. The accidental burning of a city would not be attributed to him as a fault, while the occurrence of a street riot might be the beginning of a social war which would bring down ruin upon the Empire at large.

When the recorder of Ephesus had ended his speech he dismissed the assembly, leaving to us a precious record illustrative of the methods of Roman government, of the interior life of Ephesus in days long gone by, and, above all else, of the thorough honesty of the writer whom the Holy Spirit impelled to trace the earliest triumphs of the Cross amid the teeming fields of Gentile Paganism.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

19:23-41 The patron deity of Ephesus was the Greek goddess Artemis. Her birthplace was believed to be Ephesus, so Ephesus was the official guardian of the temple. Twice annually, elaborate festivals were held in her honor with athletic, musical, and theatrical celebrations that included singing Great is Artemis of the Ephesians! The temple of Artemis at Ephesus was one of the seven wonders of the ancient world. Conversions to Christianity clearly damaged the worship of Artemis and the associated economic activity, but it became clear that Paul and his associates had committed no crime.

19:23 the Way: See study note on 9:2.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 19:23 . ἐγένετο δὲ : on the frequency of the formula in Luke’s writings see Friedrich, p. 13, and above on Act 4:5 . τάραχος οὐκ ὀλίγος : the same phrase as in Act 12:18 , nowhere else in N.T., for οὐκ ὀλίγος as Lucan see above, Act 12:18 . τῆς ὁδοῦ : as in Act 9:2 , Act 19:9 , Act 24:22 ; much better than to refer it with Weiss merely to the method adopted by Paul in Act 19:26 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Gain cloaked with a show of religion is the very cause wherefore idolatry is stoutly and stubbornly defended.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

the same time--of Paul's proposed departure.

about that--"the"

way--So the new religion seemed then to be designated (Act 9:2; Act 22:4; Act 24:14).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 23. No small stir about that way.] Concerning the Gospel, which the apostles preached; and which is termed this way, Ac 9:2, where see the note.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

23. Tumult about that way. Concerning this word way, let the readers understand thus much, that it is here taken for that which the Latins call sect; the Greek philosophers call it heresies or heresy. But because in the Church of God, where the unity of faith ought to reign, there is nothing more odious or detestable than for every man to choose, at his pleasure, that which he will follow, I think that Luke did fly that name which was, for good causes, infamous among the godly, and that after the Hebrew phrase, he put way instead of ordinance. And as touching the sum of the matter, we see how wonderfully the Lord did exercise his servant. He did hope when he did address himself for his journey, that the Church would be quiet after his departure, and, lo, there ariseth an uproar at a sudden where he did least fear. But in Demetrius it appeareth what a hurtful plague covetousness is. For one man, for his own gain’s sake, is not afraid to trouble a whole city with sedition. And the craftsmen, who were as firebrands kindled by him, and do spread abroad the fire everywhere, do teach us what an easy matter it is to cause filthy [sordid] men, and whose belly is their God, to commit all manner [of] wickedness; especially if they live only by gains evil gotten, and the hope of gain be taken from them.

Moreover, in his history we see a lively image of our time. Demetrius and his band raised a tumult; because, if superstition whereby they were wont to get gains be taken away, their craft will fall to the ground. Therefore they fight as if it were for their life, lest Demetrius go without his fat prey, and the rest want their daily living. What zeal doth at this day prick forward the Pope, the horned bishops, the monks, and all the rabblement of the Popish clergy? Yea, what fury doth drive them so sore to resist the gospel? They boast that they strive for the Catholic faith; neither did Demetrius want an honest color, pretending the worship of Diana. But the matter itself doth plainly declare that they fight not so much for the altars as for the fires, to wit, that they may have hot kitchens. They can well wink at filthy blasphemies against God, so they lack nothing of their revenues, only they are more than courageous in maintaining such superstitions as are meetest for their purpose.

Therefore, being taught by such examples, let us learn to make choice of such a kind of life as is agreeable to the doctrine of Christ; lest desire of gain a provoke us to enter a wicked and ungodly combat. And as for those who, through ignorance or error, are fallen unto any ungodly occupation, or are entangled in any other impure and wicked kind of life, let them, notwithstanding, beware of such sacrilegious rashness. And as touching godly teachers, let them learn by this example, that they shall never want adversaries, until the whole world, through denial of itself, offer peace, which we know will never come to pass. Because Paul’s doctrine taketh away Demetrius and the rest of the silversmiths’ gains, they leap out furiously to put out [destroy] the same, will not they do the same whom the gospel shall contrary? But there is no man who hath not occasion to fight. For all the affections of the flesh are enemies to God. So that it must needs be, that how many lusts of the flesh there be [reign] in the world, there are as many armed enemies to resist Christ. It will, indeed, oftentimes fall out, that God will bridle the wicked, lest they raise some tumult, or break out into open rage. Yet, whosoever is not tamed and brought down to bear Christ’s yoke, he shall always hate his gospel. So that faithful and godly teachers must persuade themselves that they shall always have to deal with great store of enemies. Demetrius’ covetousness is manifest. Nevertheless, we must also know this, that he was Satan’s fan, [bellows] who, seeking by all means to overthrow Paul’s doctrine, found this fit instrument. Now, forasmuch as we know that Satan is a deadly enemy to Christ and the truth, do we think that he shall ever want ministers, who shall rage through his motion and persuasion, either with open rage, or else seek to work the overthrow of the gospel by secret practices, or spew out the poison of their hatred, or else, at least, show some token of enmity by fretting and murmuring?

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(23) About that way.—Better, as before, the way. (See Note on Act_9:2.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

23–41. Heathen Outbreak against St Paul and his Teaching

23. And the same time] Literally, And about that time. There is some gain in accuracy of rendering of these connecting phrases. The literal rendering allows of the lapse of some period between the action of the converts in burning their magic books, and the uproar of the silversmiths. No doubt one movement was in part, but need not have been entirely, a consequence of the other, and the A. V. connects them more closely than is done by the original.

about that way] Render, about the Way, see above on Act_19:9.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

So that not only this our craft is in danger to be set at nought,.... Or "to come into reproof", as the words may be literally rendered, and as they are in the Vulgate Latin version; that is, if this notion prevails, that they are not gods, which are made with hands, this art and business of making shrines and images for Diana will be brought into contempt, and come to nothing; who will buy them, when once they believe there is no divinity in them? they will despise them, and the makers of them; yea, the latter will be in danger of being taken up, and charged, convicted, reproved and punished as idolaters, and blasphemers of deity; to which sense the Ethiopic version inclines, which renders it, "and not only for this thing we shall be in danger"; of being called to an account for making these shrines; our business will be put down, and we shall be treated with disgrace, if not with severity:

but also that the temple of the great goddess Diana should be despised; here religion is pretended, and a concern shown for that; partly on purpose to cover, as much as could be, the selfish and avaricious principles from which Demetrius acted; and partly the more to stir up the meaner and more ignorant sort of people, and irritate and provoke them, and set them against Paul and his doctrine, who generally speaking are the most bigoted. Diana is said to be the daughter of Jupiter, by Latona; she is often called the goddess of hunting, and is said to preside at births; the moon was worshipped by the Heathens under her name; she is here called the "great" goddess, for the Gentiles had their greater and their lesser gods, and she is reckoned among the former, which were in number twelve; Juno, Vesta, Minerva, Ceres, Diana, Venus, Mars, Mercury, Jupiter, Neptune, Vulcan, and Apollo: the temple of Diana at Ephesus is reckoned among the seven wonders of the world; it was about seven furlongs distant from the city (l), and was 425 feet long, and 220 feet broad, and had in it 127 pillars, 60 feet high; it was built on marshy ground, that it might not be affected with earthquakes; and yet that such a pile of building might not stand upon a slippery and unstable foundation, coals and fleeces of wool were laid in the foundation and trodden in it, according to Pliny (m), from whom this account is taken; who says it was two hundred and twenty years in building, and elsewhere he says it was four hundred years; the architect who first began it, he makes to be one Chersiphron; but it is commonly ascribed to the Amazons, and particularly to the Amazon Otrira, the wife of Mars; though Pausanias (n), as he observes that the temple of Diana of the Ephesians was built before the Ionians came into these parts, so he denies that it was built by the Amazons, but affirms that the builders of it were Cresus, and Ephesus, the son of Caystrus. Solinus (o), who calls it a fabric of the Amazons, says it was

"so magnificent, that Xerxes, when he burnt all the temples in Asia, spared this only; but (adds he) this clemency of Xerxes did not preserve the sacred temple from evil; for Herostratus set fire to this noble fabric with his own hands, for no other reason, as he confessed, than to get himself a name.''

At which the Ephesians were so enraged, that they got an order published by the common council of Asia, throughout all the neighbouring kingdoms and nations, that his name should not be once mentioned (p); which however, though it might be regarded for a while, was not always; for his name has since been both spoken of, and transmitted in writing to posterity. The above historian observes, that the temple at Ephesus was burnt, the same day in which Alexander was born at Pella; which occasioned Timaeus facetiously to say, as is related by Cicero (q).

"it is no wonder that the temple of Diana of the Ephesians should be burnt the same night that Alexander was born, seeing Diana, being desirous to be present at the delivery of Olympias, (the mother of Alexander,) was absent from her own house.''

However, the inhabitants of Ephesus being very rich, and also willing to communicate to the charge of rebuilding this edifice, the women even bringing their gold, silver, and other precious ornaments, the work was set about, and a fabric was raised much more beautiful than the former; the name of the architect by whom it was rebuilt was Dinocrates; and so it continued, to this time the apostle was at Ephesus, a very fine and grand building, and commanded great attention, veneration, and respect from men; and which Demetrius suggests would fall into contempt, through the doctrine of the apostle, should he be suffered to go on:

and her magnificence should be destroyed, whom all Asia and the world worshippeth; by "her magnificence" is meant, her deity; which must be denied her, as well as her temple despised, if Paul's doctrine was true, and should obtain; so the Syriac version renders it, "the goddess herself"; and the Ethiopic version, "her divinity": what Demetrius says of her, that she was worshipped by all Asia, and the world, was fact; not only all Asia was concerned in building her temple at Ephesus, as many writers affirm (r); but she was one of the highest class of deities, and received as such by the whole Gentile world; yea, Diana of the Ephesians, as distinguished from all other Dianas, was revered by all nations. There were temples of Diana of the Ephesians in other places, particularly at Corinth, as Pausanias relates; and who also affirms, that all the cities celebrate Diana of the Ephesians, and men in private honour her above other deities; the reasons are, the glory of the Amazons, from whom according to fame her image was, and because of the antiquity of the temple: three other things besides these, adds he, contribute to the glory of it; the magnificence of the temple, which exceeds whatever was done by man, and the splendour of the city of the Ephesians, and the renown of the deity in it (s): here the silversmith suggests the catholicism and universality of their religion, in favour of it.

(l) Herodot. l. 1. c. 26. (m) Nat. Hist. l. 16. c. 40. & l. 36. c. 14. (n) Achaica sive, 1. 7. p. 399. (o) Polyhistor. c. 53. (p) A. Gell. Noct. Attic. l. 2. c. 6. (q) De natura Deorum, l. 2. p. 1918. (r) Plin. l. 16. c. 40. & l. 36. c. 14. Alex. ab Alex. l. 6. c. 2. Ganz Chronolog. par. 2. fol. 9. 2. (s) Corinthiaca sive, l. 2. p. 88. & Messenica, sive, l. 4. p. 275.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

23 And the same time there arose no small stir about that way.

Ver. 23. No small stir] Covetousness, as itself is idolatry, so it upholds idolatry. (as here) under a pretext of piety. Deos quisqus sibi utiles cudit, saith Epictetus. Ubi utilitas, ibi pietas, saith another. The Papists are sound in those points that touch not upon their profit, as in the doctrine of the Trinity, &c. Luther was therefore so much set against (as Erasmus told the Elector of Saxony) because he meddled with the pope’s triple crown and the monks’ fat paunches. (Scultet. Annal.)

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

No small stir - No little excitement, disturbance, or tumult τάραχος tarachos. Compare Act 17:4-5. “About that way.” Respecting the doctrines of Christianity which Paul preached. See the notes on Act 9:2; Act 18:26; Act 19:9.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

About the way of the Lord; that is, about Christian faith, and religion. (Witham) --- A great source of these troubles that ensued, was the preaching the gospel.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

And the same time; when all things seemed to have been quiet: so uncertain are the servants of Christ to have any quiet here.

That way; the doctrine of the gospel, as Act 18:25.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

About that time for the same time, A.V.; concerning the Way for about that way, A.V. (see ver. 9).

Vers. 23-41. A popular riot.

A glimpse into the darkness of the heathen world. Passions pent up let loose. The deep foundation of heathen superstition in the selfish, immoral practices of those who ministered to it. The widespreading effects of true religion in revolutionizing the habits and customs. Society must be reformed by the action of spiritual principles from within, not by merely external changes. Ignorance is the mother of disorder. The conflicts of the world are the result of the antagonism of good and evil. All wars proceed from religious roots. The true and abiding peace is the fruit of no other tree than that which God has planted. Notice

I ALL FALSE RELIGION RESORTS TO VIOLENCE TO PROTECT ITSELF. Idolatry was afraid of the truth. The corrupt Church has condemned itself by the use of such methods. All departure from the peaceful spirit of Christ has wrought evil results.

II ALL BUSINESS WHICH PROFITS BY THE IGNORANCE, SUPERSTITION, AND EVIL PASSIONS OF MEN IS INCONSISTENT WITH THE GROWTH OF CHRISTIANITY. The immoral traffic by which men satisfy their greed of wealth cannot be too strenuously denounced. True religion remodels society in all respects. The working men should be taught that Christianity is their best friend; not any form of it, but the pure gospel.

III EVEN IN THE HEATHEN WORLD GOD HAD WITNESSES TO HIMSELF. In Roman law and discipline; in common sense; in that natural religion, which doubtless prompted the more cultivated men of the time to doubt the extravagances of idolatry; in the moral instincts of conscience, which could appreciate the law-abiding and peaceful efforts of the new teachers and protect them from mob violence.

IV Comparing this scene and its revelations with the Epistle to the Ephesians, we learn how the TRUTHS OF CHRIST WERE ADAPTED TO LIFT UP MIND, HEART, AND LIFE in the heathen world, substituting a better worship, a purer theology, a more stable society, a grander future, for all that then held mankind in bondage. "Silver shrines to Artemis" being abolished, the handicraft of men is turned to build up the earthly state, that it may bless those who live in it and the God to whose Name it is consecrated.

V Face to face with the disorderly violence of the ignorant and misguided, the rule of all Christian enterprise is to withdraw as much as possible from contention; not to meet violence with violence, but to trust implicitly to THE ABSOLUTE SUPERIORITY OF MORAL OVER PHYSICAL FORCE. "Force is no remedy." Let the potsherd strive with the potsherd. Religion should regulate politics and social life by indirect means. As far as opportunity permits, the regulation of earthly matters should be left in the hands of the secular powers. Let the town-clerk dismiss the assembly. Let not Paul mix himself up in the strife. "Cast not your pearls before swine." Jesus did not strive, nor cry, nor make his voice heard in the streets. R.

Vers. 23-41. A typical exhibition of human nature.

This section of the history marks itself off an episode which gave apostles and disciples, albeit in a very modified time, to rest, and made them spectators of an ample display of certain aspects of human nature. The world, ever ready to arm against the truth, and especially against Christ, the first distinct and bright embodiment of truth, is left sometimes to fight out its own battles. And the amount of smoke in which they end is sometimes, as in the present case, something wonderful. Notice

I THE ADMITTED ROOT OF GRIEVANCE WITH THE WORLDLY MAN. The illustration which Demetrius here affords of what is often deepest down in the heart of the world love of money gain, faith in money gain, the illusion that money gain is the one thing needful, and by which alone men live seems for a moment pleasantly relieved by his apparent free admission of it. Any sense of relief, however, arising from this consideration is speedily largely discounted:

1. By the fact that the ready admission of it but speaks the deeper root of the malady, and that it is a fact grown to be viewed as venial, perhaps natural, nay, very probably necessary, and therefore true to right nature.

2. By the fact that the admission, though apparently free enough, was, when it occurred, only of a semi-public character. Demetrius owns and unfolds the state of his own mind, not to the wide world, but to his own "craftsmen," whose sympathies would lie very near his own and he knew it.

II THE UNDERTAKING TO ENLIST A VASTLY WIDER CIRCUMFERENCE OF FEELING, BY MIXING THE PERSONAL OR AT MOST CLASS GRIEVANCE UP WITH THE RELIGIOUS SENSE OF "ALL ASIA AND THE WORLD? The opportunity was no doubt a tempting one. And though too evident to allow of its inferring any great talent on the part of Demetrius, yet he skillfully avails himself of it. Some persons will miss very tempting opportunities, which are as evident as they may be tempting. "The children of this world are," however, "wiser in their generation," as a rule, "than the children of light;" and this was one instance of it. It took most successfully.

1. It is the speedy outcry of" the whole city." And the movement spread so rapidly from the craftsmen class interest, that when the whole city is come together" (ver. 32), "the more part knew not wherefore." It made little difference. They had their throats and their limbs with them, and a couple of victims, "Gains and Aristarchus" (ver. 29), traveling "companions of Paul.

2. Most combustible fuel was forthcoming to add to the fire, in the person of a Jew (ver. 34), who was probably unpopular with his own people. He was thrust into prominence by his own people (ver. 33), either that he might be their scapegoat and bear the brunt, or possibly because he was judged to be the most competent man. Of this view there is some evidence in his ready preparedness to address the surging multitude and to "make his defense." Anyway, for two hours more did the conflagration burn more fiercely for that one move. And it was a move which derived its force from "the burning religious question.

3. The success of the scheme of Demetrius is illustrated most significantly in what it elicited from the lips of the "town-clerk" (vers. 37, 38), especially in his huge fallacy of asserting to acclamation (which no doubt rang again in that theatre, but to the fiat denial of truth and time succeeding and now "of all the world", "Seeing that these things cannot be spoken against,

III THE COLLAPSE. However uninformed in religion the town-clerk was, it is plain that he was a competent man.

1. He defends Gains and Aristarchus, and presumably Paul He finds and pronounces it boldly that "these men" have done nothing amiss. They are neither sacrilegious "robbers" nor "blasphemers" albeit of an idol!

1. He reduces the swelling hazards of Demetrius to their proper proportions. It is a mere matter of himself and his friends. And it is a mere matter of whether he can prove anything that will entitle him to redress. If he can, he must go to the right place to do it, and take the right course. Probably Demetrius, having set the fire going, had some time ago dropped into the background. But if not, if he and his party had stayed to keep up to the full the excitement, they must inevitably have felt now very small. It were not to have been wondered at if the multitude had turned upon them, with the threat of lynch law.

2. He apprises the whole city that disaster may be the sequel of a whole day"s wasted uproar and undefended concourse. And the people seemed open to his wisdom, and wiser by far than Demetrius at all events. So ends in smoke the work of wickedness, the worldliness of the worldly, the self-seeking and avarice of the man who has far keener foresight for gain and money than any care, past, present, or to come, for truth and religion. The day has been uproar; the human nature of that day has been mere confusion: unseen presences have, however, been in the scene, and still voices at last prevail, which pronounce condemnation on the evil-doing ringleader, which reduce him to shame and humiliation in the eyes of those whose passion he had needlessly excited, and most remarkable of all, which demand and obtain silence. It is no dim augury of the close of the world"s day, when time shall be ripe. B.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

about the way

concerning the Way, i.e. Christ. Joh 14:6.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

The speech of Demetrius:

v. 23. And the same time there arose no small stir about that way.

v. 24. For a certain man named Demetrius, a silversmith, which made silver shrines for Diana, brought no small gain unto the craftsmen;

v. 25. whom he called together with the workmen of like occupation and said, Sirs, ye know that by this craft we have our wealth.

v. 26. Moreover, 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,

v. 27. so that not only this our craft is in danger to be set at naught, 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 worshipeth.

At that same time, when the apostle had sent Timothy and Erastus ahead to Macedonia, a tumult of no small proportions was started in Ephesus on account of the way which Paul taught, the Gospel proclamation with all it included. For in the city lived a certain man, a silversmith, Demetrius by name, the master of the guild for that year, as some think. An ancient inscription even makes it probable that he was the president of the city board of magistrates at that time. The silversmiths of Ephesus did a lucrative business in those days by selling small models of the shrine of the goddess Diana, of the great temple of Ephesus, as souvenirs. This temple was one of the seven wonders of the ancient world, 425 by 220 feet in size, and gloriously beautiful with its white marble columns supporting the roof. Some of the porphyry columns now in Santa Sophia at Constantinople are said to have been taken from it. "The temple was venerated over all of western Asia Minor. To it came many pilgrims every year, to whom Ephesian silversmiths sold little replicas of the temple. It was because Christianity became so popular through the preaching of Paul that the profitable sale of these shrines was interfered with, that the riot in Ephesus occurred. " "These ’shrines’ were not mere statuettes of the goddess, but were probably miniature representations of the temple shrine which were sometimes dedicated to the goddess as votive offerings, sometimes, doubtless, kept in the homes, or placed in graves by the side of the dead. " Naturally, this business brought a great deal of money to the silversmiths, and, just as naturally, anything that tended to interfere with this business and thus touch the craftsmen in their most sensitive spot, the question of income, was denounced with great resentment. The speech of Demetrius to his fellow-craftsmen, a formal meeting of whom he had called, contains the charges in a very frank way, namely, that Paul was hurting their business, and that he was interfering with the worship of Diana. They all knew that they were making a very comfortable living out of this business. And now they saw it before their eyes and heard it daily that the activities of this man Paul were not confined to the city of Ephesus itself, but that he had, in almost the entire province of Asia, persuaded and turned away a great multitude from the ancient form of worship, because he said that those figures which are made by the hands of men are no gods. This testimony out of the mouth of one of the enemies, although it must be discounted to some extent as an exaggeration with the purpose of making an impression, still paints an impressive picture of the success of Paul’s labors. If the amount of business had been reduced to such an extent that all the members of the craft felt the effects, the number of converts to Christianity, together with the moral influence of their outspoken or implied disapproval, must have been very large. But Demetrius skillfully puts his emphasis on the second charge. He implies that the loss of their income might be borne yet, that the danger which was threatening this branch of their trade in bringing it into contempt was not the most serious aspect of the situation, but this he urges as his real complaint, that the sanctuary of the great goddess Artemis (Diana) would fall into bad repute, would no longer be regarded, and that she would even be deposed from her magnificence, and her majesty, glory, and praise be lowered, although, as the speaker points out, all of Asia and the whole world worshiped her. Both the Greeks and the Romans Revelation red this goddess very highly, and though only the people of Asia Minor made regular pilgrimages to this temple, it was known in every part of the civilized world, and was duly given the homage which the average heathen gave to the gods about whom he received instruction. The speech of Demetrius was that of a shrewd demagogue, who knew well how to play upon the passions of the people by touching upon their most sensitive points: love of money and religious superstition.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

23-27. (23) " Now, about that period, there arose no small stir concerning the way. (24) For a certain man named Demetrius, a silversmith, brought no little employment to the artisans by making silver shrines of Diana, (25) Calling them together, and the workmen employed about such things, he said, Men, you understand that by this employment we have our wealth. (26) And you see and hear that not only at Ephesus, but in almost the whole of Asia, this Paul, by his persuasion, has turned away a great multitude, saying that they are not gods which are made with hands; (27) and not only is this our business in danger of coming into contempt, but also the temple of the great goddess Diana will be despised, and the majesty of her whom all Asia and the world worships will be destroyed. " This is the most truthful and candid of all the speeches ever uttered against Paul. The charge that he had said these were not gods which were made with hands, was literally true, and free from exaggeration. The appeals, too, by which he sought to stir up the passions of his hearers, were candid; for he appeals directly to their pecuniary interest, which was suffering; to their veneration for the temple, which was counted one of the seven wonders of the world and to their reverence for the goddess who was the chief object of their worship. The statement of the effects already produced by Paul's preaching throughout the city and the province, endangering their whole system of idolatry, was equally truthful. Whether he is entitled to the same degree of credit in reference to the motive which prompted him, is more doubtful; for the fact that the class of men in Ephesus had the greatest pecuniary interest in the worship of Diana were the first to defend her sinking cause, is a suspicious circumstance, especially when we remember that these artisans had better reason than any others to know that the pieces of silver which they had molded and polished with their own hands were not gods. It appears to have been a corrupt determination to save their traffic at all hazards, which made them ignore the evidence of their own senses, and rendered them impervious to the arguments and demonstrations of Paul.

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

23–34. No small stir about that way. Thus far his labors at Ephesus had been without violent opposition. We now have given the account of the events that led to his departure.

A certain man named Demetrius, … made silver shrines. The temple of Diana at Ephesus was counted one of the wonders of the world. It was at this time (this was the third temple which had been built in succession) of white marble, 425 feet long by 220 wide, with 127 columns, and of surpassing wealth and splendor. It contained an image said to have fallen from heaven (verse 35). It was visited by thousands of pilgrims, and a great industry grew up in making miniature representations of the temple, of wood, gold, or silver. This was the work of Demetrius and his fellow-workers. After paganism fell, much of the material of this temple was transported to Constantinople, and was used in the construction of the church of St. Sophia.

Sirs. Observe the argument of Demetrius: (1) By this craft we have our wealth; (2) Paul teaches that these are not gods that are made with hands; (3) therefore our craft is in danger; (4) the great goddess Diana is despised; (5) great is Diana of the Ephesians! The prime incentive of his religious zeal is that his craft is in danger. Many are like him still.

The whole city was filled with confusion. Nothing would more quickly arouse a mob than the belief that both their business and religion were assailed. Having caught Gaius. A Macedonian. Aristarchus. Of Thessalonica. They rushed with one accord into the theatre. The remains of the theatre are still to be seen. It was of vast extent, and would seat, as its remains show, from 20,000 to 30,000 persons. It was the custom to use the theatre, not only for amusements, but for public assemblies.

The disciples suffered him not. Paul's intrepidity and zeal would have led him to appear in person to reply to the charges, but the Ephesian disciples thought that he would be sacrificed to the rage of the mob.

The chief of Asia. The chief officials of the province. These men, called Asiarchs, were ten in number, and were chosen annually from the chief towns of the province called Asia to preside over games and festivals. The president of their body always lived in Ephesus. These men were his friends. Possibly in sympathy with the gospel. We have many instances in the life of Paul in which the great Roman officials treat him with not only respect, but sympathy.

They drew Alexander out of the multitude. A Jew, evidently of great prominence, and put forward by the Jews, in order to disavow Paul, and to turn the tumult to their advantage. They wished to shift all blame on the Christians. The Gentile aversion to Jews was, however, too great to allow him a hearing.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Luke tells about a riot that broke out while Paul was in Ephesus.

General Information:

Demetrius is introduced to the story. Verse 24 introduces background information about Demetrius. (See: Background Information)

General Information:

Ephesus had a large temple dedicated to the goddess Artemis, sometimes translated as "Diana." She was a false goddess of fertility. (See: How to Translate Names)

there was no small disturbance in Ephesus concerning the Way

This is a summary opening statement.

there was no small disturbance

"the people became very upset" See how you translated this in Acts 12:18

the Way

This was a term used to refer to Christianity. See how you translated this title in Acts 9:1.

A certain silversmith named Demetrius

The use of the words "a certain" introduces a new person in the story. (See: Introduction of New and Old Participants)

silversmith

a craftsman who works with silver metal to make statues and jewelry

named Demetrius

This is the name of a man. Demetrius was a silversmith in Ephesus who was against Paul and the local church. (See: How to Translate Names)

brought in much business

"made a lot of money for those who made the idols"

the workmen of that occupation

An occupation is a profession or job. AT: "others who did that kind of work"

translationWords

Ephesus

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

23–41. HEATHEN OUTBREAK AGAINST ST PAUL AND HIS TEACHING

23. κατὰ τὸν καιρὸν ἐκεῖνον, about that time. This is better than A.V. ‘the same time,’ and there is some gain in accuracy of rendering of these connecting phrases. The literal rendering allows of the lapse of some period between the action of the converts in burning their magic books, and the uproar of the silversmiths. No doubt one movement was in part, but need not have been entirely, a consequence of the other, and the A.V. connects them more closely than is done by the original.

περὶ τῆς ὁδοῦ, about the Way. See above on Act 19:9.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

The way. See on ch. Act 9:2.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.