This incident reveals more about the effects of the gospel on Ephesian society and religion (cf. vv. 13-20).
"Luke's purpose in presenting this vignette is clearly apologetic, in line with his argument for the religio licitastatus of Christianity (cf. Panel 5 [16:6-19:20]) and in anticipation of the themes stressed in Paul's speeches of defense (Panel 6, esp. chs. 22-26). Politically, Luke's report of the friendliness of the Asiarchs (officials of the province,' NIV) toward Paul and of the city clerk's intervention on his behalf is the best defense imaginable against the charge that Paul and Christianity threatened the official life of the empire."794
19:23 Christianity, the Way (cf. v. 9; 9:2; 16:17; 18:25, 26; 22:4; 24:14, 22), had such an influence in Ephesian society that the local pagan worship suffered. The antagonism that Luke proceeded to record was not opposition to Paul personally; it was a reaction to the effect of the gospel in Ephesus.
19:24 There were two goddesses named Artemis (Greek) or Diana (Latin) that Gentiles worshipped in the Roman Empire at this time. One was the goddess of the hunt, usually pictured as a young lady carrying a hunting bow. The other was a fertility goddess portrayed as a woman with many breasts. The latter was the one especially venerated in Ephesus.
The temple of Diana in Ephesus was one of the seven wonders of the ancient world, and many historians believe it was one of the most beautiful buildings ever built.795It stood about a mile northeast of the city and served as a bank as well as a place of worship and cultic immorality. It could accommodate 50,000 people and was probably the largest Greek temple ever built. Its centerpiece was evidently a meteorite that resembled a woman with many breasts.796
The silversmiths in Ephesus took Artemis as their patron saint and, among their other wares, made miniature silver shrines containing images of the goddess that they sold to devotees. As Christianity spread, interest in Artemis and the market for her statuettes declined. The leader of the guild that made these trinkets was Demetrius.
"When pilgrims came to Ephesus they liked to take a souvenir home. These silversmiths were makers of little silver model shrines which were bought and sold as souvenirs."797
19:25-27 Demetrius' words establish the extent to which the gospel had penetrated Asia and the effect it had. There is no stronger testimony than the words of a critic who acknowledges the success of his adversary. Obviously financial loss motivated Demetrius to organize this protest as much as, or perhaps more than, veneration for the goddess Artemis.
". . . vested interests were disguised as local patriotism--in this case also under the cloak of religious zeal."798
"The guilds, and the problem they presented to the non-conforming Christian, haunt the background of the New Testament. They were societies not trade unions, primarily social, and multitudinous in ancient society. Records exist of guilds of bankers, doctors, architects, producers of woollen and linen goods, dyers, workers in metal, stone or clay, builders, carpenters, pastry cooks, barbers, embalmers and transport workers."799
The only other protest by Gentiles against the gospel that Luke recorded in Acts also resulted from financial loss (cf. 16:16-24). The profit motive still opposes the spread of the gospel.
". . . you cannot step on a man's pocketbook without hearing him say, Ouch!'"800
19:28-29 The temple of Artemis was a source of civic pride to the Ephesians. In view of Ephesus' commercial decline, it is easy to see how the silversmiths' protest could have so quickly aroused popular opposition to the Christian missionaries. This was a case of mob violence; many of the protesters did not understand what the issue was. A major boulevard, the Arcadian Way, ran from the harbor to the theater, and it was probably this artery that the ringleaders used to collect citizens on their march to the theater.
Archaeologists have restored the theater at Ephesus. It lay on the side of Mt. Pion in the town and seated 25,000 people in 66 rows. Its semi-circular design was typical of Roman outdoor theaters.
Gaius was a common Greek name. This Gaius seems to have been different from the men with the same name mentioned in 20:4, Romans 16:23, and 1 Corinthians 1:14, since this one was a Macedonian.801Aristarchus does appear later in Acts (cf. 20:4; 27:2). He came from Thessalonica.
19:30 Evidently the silversmiths did not lay hands on Paul as they did on Gaius and Aristarchus. He seems to have been elsewhere in Ephesus when this demonstration broke out. Paul seems to have desired to use this occasion to preach the gospel to the assembled throng in the theater. However the other Christians sensed his danger and would not allow him to make himself a target of their violence.
19:31 The Asiarchs were educated citizens who were the political leaders of the cities of this Roman province.
They were "men of substance and influence in the cities of the province of Asia who were or had been presidents of the provincial council, which dealt principally with organizing the games and with ceremonial matters connected with Emperor-worship. During his term of office, the Asiarch was styled high-priest' of the imperial cult."802
Some of these men were friends of Paul. This shows again that the attitude of many leaders was friendly to Christianity at this time. Their attitude doubtless reflected what was appropriate in the empire. The Asiarchs too wanted to prevent Paul from injury.
"A sect whose leader had Asiarchs for friends cannot be dangerous to the state."803
Notice that Paul had made friends with leading men of the city; he did not keep a low profile as he evangelized.
19:32 We should probably understand Luke's reference to the confusion of the crowd as pertaining to the exact grievance of the silversmiths. Most of the people did not understand the reason for the gathering; they just went along for the excitement.804
19:33-34 The crowd's reaction to Alexander showed distinct hostility toward him. Apparently Alexander was a leading unbelieving Jew who wanted the crowd to understand that even though Paul was a Jew the local Jewish community did not approve of him (cf. 18:12-17). However, like Gallio in Corinth, this crowd did not distinguish between Christianity and Judaism. Both faiths stood against idolatry. Perhaps the crowd assumed Alexander wanted to defend Paul who was also a Jew.805
19:35-36 The "townclerk"(Gr. ho grammateus) was the equivalent of a modern mayor, the locally elected executive official most responsible for what took place in the city. Consequently he was eager to end this demonstration. He made four points in his address to the assembly. First, there was no danger whatsoever that people would conclude that Artemis was a goddess made with hands since everyone knew the image of her in her famous temple had fallen from heaven. "Do nothing rash"is still good advice. The townclerk was not a Christian, but he was a wise and diplomatic man.
The title "temple keeper"was an honor that Rome bestowed on selected cities that possessed temples of the imperial cult.806Ephesus was one of these.
19:37 Second, Gaius and Aristarchus had done nothing worthy of punishment. They had neither physically damaged anything nor had they spoken against Artemis. Robbing temples and blaspheming other gods were common accusations that Gentiles made against Jews, including Jewish Christians, in antiquity.807
19:38-39 Third, if Demetrius and his fellow silversmiths had a complaint against the Christians they should handle it in the legally authorized way and take their adversaries to court. The court that would have dealt with this kind of complaint met three times a month in Ephesus.808Proconsuls were provincial governors.
19:40-41 Fourth, the mayor reminded the citizens that if the provincial authorities concluded that there was no good reason for their rioting they could impose penalties on the city. Furthermore this riot was unjustified. This line of argument proved effective and the crowd disbursed.
This may have been the time Priscilla and Aquila risked their lives for Paul (Rom. 16:4). This event may also have been in Paul's mind when he wrote of fighting wild beasts at Ephesus (1 Cor. 15:32) and of despairing of life as he faced a deadly foe (2 Cor. 1:8-11).
One wonders if the cooling of the Ephesian Christians' love for Jesus Christ that took place in later years connects to the zeal for Artemis that characterized this community (cf. Rev. 2:1-7).
"The story [of the riot in Ephesus, vv. 23-41] is in effect a statement that Christians do not constitute a danger to the state and a plea that they be treated with toleration in a pluralistic society; only when properly defined criminal charges can he preferred against them should they be summoned before the courts."809
