Acts 19:35Meaning & Commentary from the Church Fathers

Among the Greeks, those who made idols wanted to inspire fear in the spectators. They said that the idols had been sent by Zeus, or had fallen from him, and that they surpassed every work of human hands.

For this reason the Ephesian idol was called Diopetes and a heavenly image, βρετάς. It was called an image because of its likeness to man, βροτός.

But the matter did not happen so. On the contrary, so that no one could say that the idol was made by human hands, the one who made it was exiled or killed. Then a false rumor was spread abroad to deceive people. The city of Ephesus was also deceived by it.

Therefore the Ephesian clerk said this to them. Some maintain that it was said about the statue of Artemis, that is, of great Artemis.

That those who made idols were truly killed or exiled is witnessed by an event that occurred soon afterward in Alexandria of Egypt. Ptolemy gathered craftsmen to carve a statue of Artemis.

When the work was finished, he ordered a large pit to be dug. Concealing the deception by making a covering of leaves over the pit, he ordered the craftsmen to dine there. During the meal they fell into that abyss and died.

In my opinion, they suffered a just punishment for undertaking to make an idol for the deception of all. Ptolemy intended to destroy the craftsmen so that the idol called a god, which he also called undefiled by hands, might be honored as not made by hands.

Yet the matter did not remain hidden. When it became known, honor was rendered each year to those who had died in this way by lamentation.

The people began to stir. All hurried to the public square where they usually assembled. Many shouted without themselves knowing what the matter was. Two of Paul's companions were seized.

The Greek people, who formed the main population of the city, generally cherished hatred toward the Jews living there as enemies of the gods. At a slight offense, popular hatred could easily flare into a riot, from which the Jews might suffer much.

In the present case, many still did not know the exact cause of the popular indignation. The Jews only heard that the people were agitated because of an insult inflicted by enemies of the gods. They at once referred the cause of this indignation to themselves.

A man named Alexander appeared, intending to give the people explanations and, if necessary, to lay the blame on the Christians. But the appearance of such a man, who himself belonged among the enemies of the popular religion, produced only stronger irritation. The shouting increased still more.

It seems, however, that only the rabble harbored these hostile dispositions toward the Apostle. The city authorities knew Paul's manner of life and activity during almost three years in Ephesus. This could not but give them a favorable judgment of Paul.

Some of the city rulers, who in that year administered religious affairs in Asia Minor, the Άσιάρχαι, and had supervision over the public games, even showed concern for his fate. They begged him not to appear before the people during this disturbance.

At last the city clerk succeeded in calming the turbulent crowd. He explained that satisfaction must be sought by lawful order. He said that it was impossible for anyone to rise against the great goddess of Ephesus, and that responsibility for the disturbance might be feared.

You have brought these men here, though they have neither robbed the temple of Artemis nor blasphemed your goddess. If Demetrius and the craftsmen with him have a complaint against anyone, there are court assemblies, and there are proconsuls. Let them bring charges against one another.

If you seek anything further, it shall be settled in a lawful assembly. For we are in danger of being accused of riot because of what has happened today. There is no reason by which we could justify such a gathering."

This speech at once produced a striking effect. The tumult ceased. The wise speech of a man respected by all made the crowd repent of its senseless riot and fear its possible consequences. The guardian of order had hinted at these consequences in his speech, using flattery, intimidation, admonition, and reassurance by turns.

It vividly reminded them that Asia was a senatorial province, not an imperial one. Therefore it was governed by a proconsul with several officials, not by a propraetor with a legion of soldiers. They themselves were responsible for preserving good order.

They would certainly be considered guilty of disturbing the peace. A single day of disorder could affect their privileges unfavorably for many years.

In general, such a disturbance by the Ephesians was unworthy, as the guardian of order showed. The greatness of their temple had not suffered any insult. The disturbance was unjustified, since nothing could be proved against these persons.

It was unnecessary, since other and more lawful means of retribution were at hand. Finally, if neither pride nor justice could influence them, at least fear of the Romans could restrain them.

The people were greatly ashamed of their conduct, and the guardian of order was able to dismiss them from the theater.

In his speech to the people, the guardian of order first points out that the cult of Artemis stands firm in Ephesus. Paul's companions, whom the people had seized, are not guilty of insulting it (vv. 35-37).

Then he says that if anyone has a complaint against the men who had been seized, there are lawful authorities for examining lawful complaints (vv. 38-39). Finally, he expresses fear over the unlawful assembly of the people (v. 40). By these arguments he persuades the people to disperse.

"What man does not know" expresses the universal acknowledgment, and therefore the certainty, of the fact that Ephesus is the servant of Artemis. It means that reverence for this goddess stands firm in this city, so firm that there is no reason to fear any misfortune from this side.

"Temple-keeper": the Greek word originally means an attendant and guardian at a temple. Later it was applied as a particularly honorable title to those cities, especially in Asia Minor, where the cult of one god or goddess was especially developed.

"Diopetes" means fallen from Zeus. This name designates the statue of Artemis in the Ephesian temple, since according to popular legend it fell from heaven, from Jupiter or Zeus.

Saint John Chrysostom remarks, "The clerk speaks well and sensibly. He says: do you not honor this goddess? He did not say, 'Who does not know Artemis?' but, 'our city,' wishing to please them. Then in an unobtrusive way he reproaches them and shows that they have assembled irrationally."

"The sound and wise speech of the guardian of order had a sobering effect on the crowd, and the artificially excited riot in the theater immediately subsided. Thus ended the rebellion of Demetrius the silversmith.

In 1 Cor 15:32, the holy Apostle Paul mentions that he fought with beasts. This must be understood of the ferocity of those uprisings against the Apostle that he endured here from his many enemies (cf. 2 Tim 4:17).

Saint John Chrysostom, blessed Jerome, Theophylact, and others understand this struggle in this metaphorical sense. Moreover, the relations of the Ephesian aristocracy and authorities to the Apostle Paul, which may be called good, give no grounds to suppose otherwise.

They would hardly have allowed the holy Apostle to be subjected to such a shameful punishment as being given to be eaten by beasts.