St. John Chrysostom

  On the Acts of the Apostles




Homily 42 (Acts 19) "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. So he sent into Macedonia two of them that ministered unto him, Timotheus and Erastus; but he himself stayed in Asia for a season. And the same time there arose no small stir about the Way." HE sends Timothy and Erastus into Macedonia, but himself remains at Ephesus. Having made a long enough stay in that city, he wishes to remove elsewhere again. But how is it, that having from the first chosen to depart into Syria, he turns back to Macedonia? "He purposed," it says, "in the Spirit," showing that all (that he did) was done not of his own power. Now he prophesies, saying, "I must also see Rome:" perhaps to comfort them with the consideration of his not remaining at a distance, but coming nearer to them again, and to arouse the minds of the disciples by the prophecy. At this point, I suppose, it was that he wrote his Epistle to the Corinthians from Ephesus, saying, "I would not have you ignorant of the trouble which came to us in Asia." (2 Cor. i. 8.) For since he had promised to go to Corinth, he excuses himself on the score of having loitered, and mentions the trial relating the affair of Demetrius. "There arose no small stir about the Way." Do you see the renown (acquired)? They contradicted, it says: (then) came miracles, twofold: (then) again, danger: such is the way the threads alternate throughout the whole texture (of the history). "For a, certain man named Demetrius, a silversmith, which made silver temples of Diana, brought no small gain unto the craftsmen." (v. 24.). "Which made," it says, "silver temples of Diana." And how is it possible that temples could be made of silver? Perhaps as small boxes. Great was the honor paid to this (Diana) in Ephesus; since, when (Hom. in Eph. Prol.) their temple was burnt it so grieved them, that they forbade even the name of the incendiary ever to be mentioned. See how, wherever there is idolatry, in every case we find money at the bottom of it. Both in the former instance it was for money, and in the case of this man, for money. (ch. xix. 13.) It was not for their religion, because they thought that in danger; no, it was for their lucrative craft, that it would have nothing to work upon. Observe the maliciousness of the man. He was wealthy himself, and to him indeed it was no such great loss; but to them the loss was great, since they were poor, and subsisted on their daily earnings. Nevertheless, these men say nothing, but only he. And observe: "Whom having collected, and the workmen of like occupation," having themselves common cause with him, "he said, Sirs, ye know that by this craft we have our wealth" (v. 25); then he brought the danger home to them, that we are in danger of falling from this our craft into starvation. "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: 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 worshippeth. And when they heard these sayings, they were full of wrath, and cried out, saying, Great is Diana of the Ephesians." (v. 26-28.) And yet the very things he spoke were enough to bring them to true religion: but being poor senseless creatures, this is the part they act. For if this (Paul being) man is strong enough to turn away all, and the worship of the gods is in jeopardy, one ought to reflect, how great must this man's God be, and that he will much more give you those things, for which ye are afraid. Already (at the outset) he has secured a hold upon their minds by saying, "This Paul hath turned away much people, saying, that they be no gods, which are made with men's hands." See what it is that the heathen are so indignant at; because he said that "they which be made of men are no gods." throughout, he drives his speech at their craft. Then that which most grieved them he brings in afterwards. But, with the other gods, he would say, we have no concern, but that "the temple also of the great goddess Diana is in danger to be destroyed." Then, lest he should seem to say this for the sake of lucre, see what he adds: "Whom the whole world worshippeth." Observe how he showed Paul's power to be the greater, proving all (their gods) to be wretched and miserable creatures, since a mere man, who was driven about, a mere tentmaker, had so much power. Observe the testimonies borne to the Apostles by their enemies, that they overthrew their worship. There (at Lystra) they brought "garlands and oxen." (ch. xiv. 13.) Here he says, "This our craft is in danger to be set at naught.--Ye have filled (all) everywhere with your doctrine." (ch. v. 28.) So said the Jews also with regard to Christ: "Ye see how the world is going after Him" (John xii. 19); and, "The Romans shall come and take away our city." (ch. xi. 48). And again on another occasion, "These that have turned the world upside down are come hither also." (ch. xvii. 6).--"And when they heard these sayings, they were full of wrath." Upon what was that wrath called forth? On hearing about Diana, and about their source of gain. "And cried out, saying, Great is Diana of the Ephesians. And the whole city was filled with confusion:and rushed with one accord into the theatre." (v. 29). Such is the way with vulgar minds, any trivial occasion shall hurry them away and inflame their passions. Therefore it behooves to do (things) with (strict) examination. But see how contemptible they were, to be so exposed to all (excitements)! "Having caught Gains and Aristarchus, men of Macedonia, Paul's companions in travel, they dragged them:" (here) again recklessly, just as did the Jews in the case of Jason; and everywhere they set upon them. "And when Paul would have entered in unto the people, the disciples suffered him not," (v. 30) so far were they from all display and love of glory. "And certain of the Asiarchs, which were his friends, sent unto him, desiring him that he would not adventure himself into the theatre" (v. 31) to a disorderly populace and tumult. And Paul complies for he was not vaingloribly was confused." Such is the nature of the multitude: it recklessly follows, like fire when it has fallen upon fuel; and the more part knew not wherefore they were come together." (v. 32.) "And they drew Alexander out of the multitude, the Jews putting him forward." It was the Jews that thrust him forward; but as providence ordered it, this man did not speak. "And Alexander beckoned with the hand, and would have made his defence unto the people" (v. 33.) "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.) A childish understanding indeed! as if they were afraid, lest their worship should be extinguished, they shouted without intermission. For two years had Paul abode there, and see how many heathen there were still! "And when the town clerk had appeased the people, he said, Yι 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 thing were not palpable. With this saying first he extinguished their wrath. "And of the Diopetes." There was another sacred object 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 mater 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 alI 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 (a) "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 a man. Even this is enough, that he said, 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 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 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,4) 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 thepretext for what concerned their own money-making:) and it was not fight 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 unbelieversact). Thus he extinguished their wrath. For as it is early 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 Con x. 13.) [...]