A Commentary on the Acts of the Apostles: Homily XLII on Acts xix. 21, 23.
“And when the town clerk had appeased the people, he said, Ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is temple-keeper of the great goddess Diana, and of the image which fell down from Jupiter?” (v. 35.) As if the thing were not palpable. With this saying first he extinguished their wrath. “And of the Diopetes.” There was another sacred object (ἱερὸν) that was so called. Either he means the piece of burnt earth or her image. This (is) a lie. “Seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly. For ye have brought hither these men, which are neither robbers of churches, nor yet blasphemers of your goddess.” (v. 36, 37.) All this however he says to the people; but in order that those (workmen) also might become more reasonable, he says: “Wherefore if Demetrius, and the craftsman which are with him, have a matter against any man, the law is open, and there are deputies: let them implead one another. But if ye enquire anything concerning other matters, it shall be determined in a lawful assembly. For we are in danger to be called in question for this day’s uproar, there being no cause, for which (matter) we shall not be able to give an account for this concourse.” (v. 38–40.) “A lawful assembly,” he says, for there were three assemblies according to law in each month; but this one was contrary to law. Then he terrified them also by saying, “We are in danger to be called to account” for sedition. But let us look again at the things said.
(Recapitulation.) “After these things were ended,” it says, “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.” (v. 21.) He no longer speaks here after the manner of a man, or, He purposed to pass through those regions, without tarrying longer. Wherefore does he send away Timothy and Erastus? Of this I suppose he says, “Wherefore when we could no longer forbear, we thought it good to be left at Athens alone. He sent away,” it says, “two of those who ministered to him” (1 Thess. iii. 1), both to announce his coming, and to make them more eager. “But he himself tarried awhile in Asia.” (v. 22.) Most of all does he pass his time in Asia; and with reason: there, namely, was the tyranny of the philosophers.
(Afterwards) also he came and discoursed to them again. “And the same time” etc. (v. 23), for indeed the superstition was excessive. “Ye both see and hear,” so palpable was the result that was taking place—“that not alone at Ephesus, but almost throughout all Asia, this Paul by persuading hath turned away,” not by violence: this is the way to persuade a city. Then, what touched them closely, “that they be no gods which are made with hands.” (v. 26.) He overturns, says he, our craft: “From this work we have our wealth. Hath persuaded.” How did he persuade—he, a man of mean consideration? How prevail over so great a force of habit? by doing what—by saying what? It is not for a Paul (to effect this), it is not for a man. Even this is enough, that he said, “They are no gods.” Now if the impiety (of the heathen religions) was so easy to detect, it ought to have been condemned long ago: if it was strong, it ought not to have been overthrown so quickly. For, lest they should consider within themselves (how strange), that a human being should have such power as this, and if a human being has power to effect such things, why then one ought to be persuaded by that man, he adds: “not only is this our craft in danger to be set at naught, but also,” as if forsooth alleging a greater consideration, “the temple of the great goddess Diana,” etc. “whom all Asia and the world worshippeth.” (v. 27.) “And when they heard, they were filled with wrath, and shouted, Great is Diana of the Ephesians!” (v. 28.) For each city had its proper gods. They thought to make their voice a barrier against the Divine Spirit. Children indeed, these Greeks! And their feeling was as if by their voice they could reinstate the worship of her, and undo what had taken place! “And the whole city,” etc. (v. 29.) See a disorderly multitude! “And when Paul,” etc. (v. 30.) Paul then wished to enter in that he might harangue them: for he took his persecutions as occasions for teaching: “but the disciples suffered him not.” Mark, how great forethought we always find them taking for him. At the very first they brought him out that they might not (in his person) receive a mortal blow; and yet they had heard him say, “I must also see Rome.”
But it was providential that he so predicts beforehand, that they might not be confounded at the event. But they would not that he should even suffer any evil. “And certain of the Asiarchs besought him that he would not enter into the theatre.” Knowing his eagerness, they “besought him:” so much did all the believers love him.—“And they drew Alexander,” etc. (v. 33.) This Alexander, why did he wish to plead? Was he accused? No, but it was to find an opportunity, and overturn the whole matter, and inflame the anger of the people. “But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians.” (v. 34.) Do you mark the inordinate rage? Well, and with rebuke does the town clerk say, “What man is there that knoweth not how that the city of the Ephesians—” (v. 35) (coming to the point) which they were frightened about. Is it this, says he, that ye do not worship her? And he does not say, “That knoweth not” Diana, but, “our city,” that it always worshipped her.
“Seeing then that these things cannot be spoken against.” (v. 36.) Why then do ye make a question about them, as if these things were not plain? Then he quietly chides them, showing that they had come together without reason. “And to do nothing rashly,” he says. Showing that they had acted rashly. “For ye have brought hither,” etc. (v. 37.) They wanted to make religion the pretext for what concerned their own money-making: and it was not right on account of private charges to hold a public assembly. For he put them to a nonplus, and left them not a word to say for themselves.
“There being no cause,” he says, “for this concourse, for which” (matter) “we shall not be able to give the account.” (v. 40.) See how prudently, how cleverly, the unbelievers (act). Thus he extinguished their wrath. For as it is easily kindled, so also is it easily extinguished. “And when he had thus spoken,” it says, “he dismissed the assembly.” (v. 41.)
Seest thou how God permits trials, and by them stirs up and awakens the disciples, and makes them more energetic? Then let us not sink down under trials: for He Himself will “also make the way of escape, that we may be able to bear them.” (1 Cor. x. 13 .) Nothing so makes friends, and rivets them so firmly, as affliction: nothing so fastens and compacts the souls of believers: nothing is so seasonable for us teachers in order that the things said by us may be heard. For the hearer when he is in ease is listless and indolent, and seems to suffer annoyance from the speaker: but when he is in affliction and distress, he falls into a great longing for the hearing. For when distressed in his soul, he seeks on all sides to find comfort for his affliction: and the preaching brings no small comfort.
“What then,” you will say, “of the Jews? How was it that in consequence of their weakheartedness, they did not hear?” Why, they were Jews, those ever weak and miserable creatures: and besides, the affliction in their case was great, but we speak of affliction in moderation. For observe: they expected to be freed from the evils that encompassed them, and they fell into numberless greater evils: now this is no common distress to the soul. Afflictions cut us off from the sympathy we have for the present world, as appears in this, that we wish for death immediately, and cease to be loving of the body: which very thing is the greatest part of wisdom, to have no hankering, no ties to the present life. The soul which is afflicted does not wish to be concerned about many things: repose and stillness are all it desires, content for its part to have done with the things present, even though there be nothing else to follow. As the body when wearied and distressed does not wish to indulge in amours, or gormandizing, but only to repose and lie down in quiet; so the soul, harassed by numberless evils, is urgent to be at rest and quiet. The soul which is at ease is (apt to be) fluttered, alarmed, unsettled: whereas in this there is no vacuity, no running to waste: and the one is more manly, the other more childish; the one has more gravity, in the other more levity. And as some light substance, when it falls upon deep water, is tossed to and fro, just so is the soul when it falls into great rejoicing. Moreover, that our greatest faults arise out of overmuch pleasure, any one may see.