For as much therefore as these things cannot be contradicted, you ought to be quiet and to do nothing rashly.
αναντιρρητων ουν οντων τουτων δεον εστιν υμας κατεσταλμενους υπαρχειν και μηδεν προπετες πρασσειν
6 Church Fathers comment on this verse
Here he already reproaches them. It is as if he says, "What are you seeking, as though this were unknown?" Obviously, the insult concerns the goddess. They wished to make piety a pretext for their gain. Therefore he reproaches them indirectly and shows that they had gathered recklessly. "And not to act rashly," he says. By these words he shows that they had acted without thought.
Meanwhile a strong disturbance arose in Ephesus against the Apostle. It was at the same time proof of the significant consequences of his preaching in Asia Minor.
In this city silver and gold models were made of the famous temple of Diana located there. They were sent everywhere and brought rich revenues to the city. A certain Demetrius carried on a large manufacture of such models and employed many workers.
Seeing the powerful success of the Gospel in Asia Minor, and feeling his income diminish as faith in Diana began to decline, he feared that his craft would lose its whole course. He gathered those of like mind and easily inflamed their indignation against men who threatened to destroy Diana's glory and deprive them of income.
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.
At this time a disturbance arose in Ephesus, stirred up against him by a certain silversmith named Demetrius. His chief craft was making silver models of the famous Ephesian temple of Artemis. Therefore the cooling of the pagans toward the temple of Artemis of Ephesus, which had occurred through the apostle's preaching, threatened the complete decline of his trade. Yet the popular tumult was soon calmed, and the disorderly crowd dispersed through the persuasion of a civil official. Thus Paul, against whom this popular disturbance had been raised, remained unharmed.
The danger was terrible, but fortunately it was averted by the courage of the city's guardian of order, who enjoyed the common respect of the population. Disregarding every personal danger, he boldly stood before the enraged crowd and addressed it with a calm but impressive speech that brought the crowd to its senses.
"Men of Ephesus!" he cried. "What man does not know that Ephesus is temple-keeper of the great goddess Artemis and of the Diopetes? Since this is beyond dispute, you ought to be calm and do nothing rash.
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.
If Ephesus, the speaker continues, is undoubtedly the servant of great Artemis, then there is no reason to cause a disturbance or act rashly. In his opinion, the people had acted rashly precisely by seizing Paul's innocent companions.
If, for example, they had robbed the temple or directly and openly blasphemed Artemis, they would have been guilty. But they had not done this.
The guardian of order is visibly on the side of Paul and his companions. Like the Asiatic officials (v. 31), he was personally well disposed toward the Apostle. Thus he considers this religious cause for the riot insufficient and groundless.
To the authorities the groundlessness of the disturbance was evident. Some of them restrained Paul. The superintendent of that place, the spectacle, was indignant at everything, beginning with the empty cry, "Great is Artemis of the Ephesians!"
Therefore he authoritatively stopped these cries and said with dignity: why shout what everyone knows perfectly well? It is likewise known that the Ephesians zealously honor Artemis and her statue, which supposedly fell from Dios-Zeus and was therefore called Diopetes.
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.
Passages read together with this verse.
Greek text, 13 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS