No Small Gain, No Small Stir

Acts of the Apostles (43)

Introduction

Mammon is frequently a behind-the-scenes god. The celebrity goddess has an impressive sacred space dedicated to her, which cost a lot of money to build, but that was just the up-front investment, the outlay. The returns come in the form of all the merch. The sacred space was up. there on the hill, but when going in or coming out you would be likely to walk past the Stoa, where all the T-shirts and knick-knacks were for sale.

We have already discussed the economics of grace, but here we see it on full display. The overture was earlier in the chapter in the burning of the occult materials. The full performance was the spectacle of rioting merchants.    

The Text

“And the same time there arose no small stir about that way. For a certain man named Demetrius, a silversmith, which made silver shrines for Diana, brought no small gain unto the craftsmen; Whom he called together with the workmen of like occupation, and said, Sirs, ye know that by this craft we have our wealth. 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 nought; 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. And the whole city was filled with confusion . . .” (Acts 19:23–41).

Summary of the Text

Luke states it mildly—the riot was not tiny (v. 23). A silversmith named Demetrius was a maker of very profitable silver shrines for Diana (or the Greek Artemis). Luke is mild again—“no small gain.” This craftsman called a meeting of his fellow tradesmen, and told them that their craft was their wealth (v. 25). He drew their attention to the impact that Paul had had, both in Ephesus and throughout Asia. He was turning people away from gods made with human hands (v. 26). Not only would diminish their trade, but his work would bring the temple of Diana itself into disrepute, a goddess who was currently worshiped throughout Asia and the Empire (v. 27). Hearing this, the others exploded with the cry, “Great is Diana of the Ephesians (v. 28). The city was thrown into confusion, and they seized two of Paul’s traveling companions (Gaius and Aristarchus) and rushed with one accord into the theater (v. 29). Paul wanted to address the crowd, but the brothers wouldn’t let him (v. 30). Reinforcements to this good sense were brought by the Asiarchs, city officials who were friends with Paul (v. 31). The crowd was pretty confused about what the issue was, with different people yelling different things (v. 32). The Jews put a man named Alexander forward, but the crowd wouldn’t let him talk, because he was a Jew (v. 33). The crowd spent two hours shouting, “Great is Diana of the Ephesians” (v. 34). The town clerk finally calmed them all down. Everybody knows that the city worships Diana, and the image that fell from heaven or from Zeus—the word is Diopetes (v. 35). These things are indisputable, he said, so don’t be rash (v. 36). You have brought in these men (the original two), who are neither temple-robbers or blasphemers of Diana (v. 37). If Demetrius and friends have a case, then let them bring it in an orderly way (v. 38). If there are any other issues, they should be addressed lawfully as well (v. 39). The city could easily be called on the carpet because of this uproar, and the city officials would be in a difficult spot trying to explain it (v. 40). Then he dismissed them (v. 41). Rome applies strict discipline to cities that did not keep their populations under control.  

Friends of Paul

Asiarchs were chosen by a league of cities in Asia. They were administrative officials representing Rome and the emperor and their task was to oversee various patriotic activities and services of worship. They were administrative officials, but they were also pagan priests. And Paul was friends with them. The town clerk was also a pagan—note his high praise of Diana—but note also what he says about Paul and company. They were not robbers of sacred spaces, and they were not blasphemers of the goddess. They taught the truth concerning her, which is not the same thing as railing against her. Michael fought with the devil, but did not bring a railing or blasphemous accusation against him (Jude 9-10; 2 Pet. 2:12). There is a stark difference between biblical opposition and scurrilous abuse.  

Two Similar Crowds

This riot in Ephesus is the biggest one yet in Acts—the crowd congregated at the theater at Ephesus, which could seat around 24K, which apparently meant they needed quite a bit of room. These were godless pagans. The whole city was involved in the commotion (v. 29) Although their folly was on full display, it is also worth noting that they were successfully calmed down by the Roman leadership, with no one was hurt, and no one was arrested.

As we will see later, the Judeans in Jerusalem also rioted (Acts 21:26ff), and tried to kill Paul. The whole city was involved on that occasion as well (Acts 21:30). These two reactions to the gospel in different cities illustrate that the carnal man is a carnal man, whether or not he is covenantally set apart. This is a side-by-side contrast, just like what Paul does in Romans 1-3. Romans 1 says the Gentiles are under sin, Romans 2 says that the Jews are, and Romans 3 says they are all in the same boat together.

And this is how we can see how the new birth is absolutely essential. The true Jew is the one who is a Jew inwardly, and circumcision is of the heart, by the Spirit (Rom. 2:28-29). There is nothing worse than being a Jew on the outside and an Amalekite on the inside. Well, actually, there is something worse—and that is being a Christian on the outside and an Amalekite on the inside.

How do we identify the Christian? How do we know when we have seen a real Christian? We know the same way we know anything . . . by looking to Christ.