14  The Riot  at Ephesus  (Acts 19:21–41)

Now after these things were finished, Paul purposed in the spirit to go to Jerusalem after he had passed through Macedonia and Achaia, saying, “After I have been there, I must also see Rome.” And having sent into Macedonia two of those who ministered to him, Timothy and Erastus, he himself stayed in Asia for a while. And about that time there arose no small disturbance concerning the Way. For a certain man named Demetrius, a silversmith, who made silver shrines of Artemis, was bringing no little business to the craftsmen; these he gathered together with the workmen of similar trades, and said, “Men, you know that our prosperity depends upon this business. And you see and hear that not only in Ephesus, but in almost all of Asia, this Paul has persuaded and turned away a considerable number of people, saying that gods made with hands are no gods at all. And not only is there danger that this trade of ours fall into disrepute, but also that the temple of the great goddess Artemis be regarded as worthless and that she whom all of Asia and the world worship should even be dethroned from her magnificence.” And when they heard this and were filled with rage, they began crying out, saying, “Great is Artemis of the Ephesians!” And the city was filled with the confusion, and they rushed with one accord into the theater, dragging along Gaius and Aristarchus, Paul’s traveling companions from Macedonia. And when Paul wanted to go into the assembly, the disciples would not let him. And also some of the Asiarchs who were friends of his sent to him and repeatedly urged him not to venture into the theater. So then, some were shouting one thing and some another, for the assembly was in confusion, and the majority did not know for what cause they had come together. And some of the crowd concluded it was Alexander, since the Jews had put him forward; and having motioned with his hand, Alexander was intending to make a defense to the assembly. But when they recognized that he was a Jew, a single outcry arose from them all as they shouted for about two hours, “Great is Artemis of the Ephesians!” And after quieting the multitude, the town clerk said, “Men of Ephesus, what man is there after all who does not know that the city of the Ephesians is guardian of the temple of the great Artemis, and of the image which fell down from heaven? Since then these are undeniable facts, you ought to keep calm and to do nothing rash. For you have brought these men here who are neither robbers of temples nor blasphemers of our goddess. So then, if Demetrius and the craftsmen who are with him have a complaint against any man, the courts are in session and proconsuls are available; let them bring charges against one another. But if you want anything beyond this, it shall be settled in the lawful assembly. For indeed we are in danger of being accused of a riot in connection with today’s affair, since there is no real cause for it; and in this connection we shall be unable to account for this disorderly gathering.” And after saying this he dismissed the assembly. (19:21–41)

One lesson that history teaches is the paradoxical truth that the church thrives under persecution. Effectiveness and persecution usually go hand in hand, since an effective church is a bold church, and a bold church is often a church made strong through suffering. The Lord Jesus Christ called His church to be salt and light in the world (Matt. 5:13–14); salt stings when rubbed in wounds, and light reveals the evil deeds done in darkness. Both can provoke a hostile reaction.

The early church faced persecution from its inception. In Jerusalem, that persecution came from organized religion (Acts 4:1–31; 5:17–42; 6:9–15; 8:1–4). In Antioch, it stemmed from prejudice and envy (Acts 13:44–52). In Lystra, it was the result of ignorant paganism (Acts 14:8–19). In Philippi, it was the reaction to a victory over the demonic realm (Acts 16:16–40). In Thessalonica, it came from an unruly mob, urged on by jealous religious leaders (Acts 17:1–9). In Athens, the gospel faced the opposition of worldly philosophy (Acts 17:16–34). In Corinth, as in Jerusalem, it came from Judaism, this time in a Roman court (Acts 18:5–17). Wherever the church boldly and faithfully proclaims the gospel it faces Satanic opposition. It comes as no surprise, then, that persecution also arose in Ephesus, stemming from a pseudo-religious materialism. Hardened hearts, hypocrisy, and hatred energized the opposition to the gospel.

Before describing the chaos of the riot, Luke gives a brief note on Paul’s plans. As his three-year ministry in Ephesus drew to a close, the apostle made plans to go to Jerusalem by way of Macedonia and Achaia. His itinerary seems puzzling, since Macedonia and Achaia were in the opposite direction from Jerusalem. Further, he had just ministered in those regions before coming to Ephesus (18:23). But Paul had a definite plan in mind, one that reveals his deep concern for the unity of the church.

Many in the church at Jerusalem were poor and in need of sustained financial assistance. To meet that need, Paul wanted to take to Jerusalem with him a love offering from the largely Gentile churches he had founded. Before returning to Jerusalem, he revisited Macedonia and Achaia to collect that offering (Rom. 15:25–27; 1 Cor. 16:1–4; 2 Cor. 8–9). By contributing to the financial needs of the Jewish believers at Jerusalem, those Gentiles would emphasize the church’s unity (cf. 1 Cor. 12:26), while confirming in a very practical way their love for their Jewish brethren. James 2:15–16 describes the importance of such care:

Jerusalem was not Paul’s ultimate goal, however. “After I have been there,” he declared, “I must also see Rome.” In keeping with his desire “to preach the gospel, not where Christ was already named, that I might not build upon another man’s foundation” (Rom. 15:20), he had not yet visited the imperial capital. Yet, so strategic was the church there that he could not stay away indefinitely. As he explained to the members there, “I long to see you in order that I may impart some spiritual gift to you, that you may be established” (Rom. 1:11).

But even mighty Rome was merely a stop on the way to somewhere else for Paul. In Romans 15:22–24 he wrote:

Since setting out from Antioch on his first missionary journey, Paul had been extending his ministry farther and farther west. Spain was yet westward from Rome. It was also home to some of the most influential people in the Roman Empire, such as the noted philosopher Seneca. Paul, the master strategist, was planning to reach Spain with the gospel.

Paul’s brief expression of his desire to visit Rome marks a turning point in Acts. From this point until the end of the book, the target in the apostle’s mind is Rome. He would eventually get there, although not by the means he envisioned.

In the meantime, Paul sent into Macedonia two of those who ministered to him, Timothy and Erastus, to pave the way for his own return and for the collection. Timothy, Paul’s friend, disciple, co-worker, and beloved spiritual son, had been ministering in Corinth (18:5) before joining Paul in Ephesus at some unspecified time. Nothing further is known of Erastus or whether he is the same individual mentioned in Romans 16:23 or 2 Timothy 4:20. Paul himself, however, stayed in Asia for a while. He delayed all his travel plans temporarily because, as he wrote at this time to the Corinthians, “I shall remain in Ephesus until Pentecost; for a wide door for effective service has opened to me, and there are many adversaries” (1 Cor. 16:8–9). Those adversaries soon made themselves known, as a riot erupted in Ephesus over the success of Paul’s ministry. Luke’s account of that riot relates its causes, characteristics, and calming.

THE CAUSES OF THE RIOT

And about that time there arose no small disturbance concerning the Way. For a certain man named Demetrius, a silversmith, who made silver shrines of Artemis, was bringing no little business to the craftsmen; these he gathered together with the workmen of similar trades, and said, “Men, you know that our prosperity depends upon this business. And you see and hear that not only in Ephesus, but in almost all of Asia, this Paul has persuaded and turned away a considerable number of people, saying that gods made with hands are no gods at all. And not only is there danger that this trade of ours fall into disrepute, but also that the temple of the great goddess Artemis be regarded as worthless and that she whom all of Asia and the world worship should even be dethroned from her magnificence.” (19:23–27)

Luke informs us that about that time—before Paul left Ephesus as he planned (cf. vv. 21–22)—there arose no small disturbance concerning the Way. As noted in chapter 13 of this volume, the Way was an early title for the Christian faith (cf. Acts 9:2; 19:9; 22:4; 24:14, 22), probably deriving from Jesus’ description of Himself as “the way, and the truth, and the life” (John 14:6).

The unseen cause of the riot was the satanic realm’s antagonism to the prevailing of the Word (19:20). Demons stirred up human agents to oppose the gospel, which was spreading rapidly throughout the province of Asia (v. 26; cf. v. 10). The instigator of the riot was a certain man named Demetrius, a silversmith. Demetrius was a common name, and there is no reason to assume that he is the individual mentioned in 3 John 12. His business was making silver shrines of the goddess Artemis (probably depicting her seated in the temple). The shrines served as household idols and were presented at the temple as votive offerings. Archaeologists have unearthed numerous terra cotta shrines, but no silver ones. The latter were most likely melted down for their silver content, probably even by the temple priests.

Demetrius was a prominent businessman, bringing no little business to the craftsmen to whom he contracted out work. He may even have been the head of the silversmith’s guild. The trade they were involved in was an important and lucrative one. The worship of the goddess Artemis was widespread throughout the Roman Empire. There appears to have been at least thirty-three shrines to Artemis throughout the Roman Empire, making it perhaps the most popular cult of all. Ephesus, site of the impressive Temple of Artemis (one of the Seven Wonders of the Ancient World), was the center of Artemis worship. Pilgrims flocked to the city, especially during the annual festival to Artemis held each spring. The trade generated by this influx of pilgrims was an essential part of the Ephesian economy. It is likely that the riot described in this passage took place during that festival, at the peak season for the sale of the paraphernalia of Artemis.

Alarmed at the spread of the Christian gospel and its rejection of idol worship, Demetrius gathered together his fellow silversmiths with the workmen of similar trades. Although he would later mention more noble issues, Demetrius began his speech by bluntly stating his real concern: “Men, you know that our prosperity depends upon this business.” The gospel was threatening their business, and they were compelled to take action. Demetrius then reminded them of the extent of the threat posed by the Christian faith and its leading spokesman: You see and hear that not only in Ephesus, but in almost all of Asia, this Paul has persuaded and turned away a considerable number of people, saying that gods made with hands are no gods at all. The Christian preachers were denying the reality of gods made with hands (cf. 1 Cor. 8:4–6), and they had already persuaded a considerable number of people of that truth. Like the Thessalonians, the Ephesians were turning from idols to serve the “living and true God” (1 Thess. 1:9).

Demetrius, a bitter opponent of the Christian faith, was forced to confess that the preaching of the gospel was successful. Significantly, he could come up with no legitimate charge of wrongdoing by the Christians (cf. v. 37). His concern was purely financial; as more people became Christians, the market for the shrines would shrink. The craftsmen’s thriving business was thus in jeopardy.

What caused the success of the gospel in Ephesus? First, the powerful presence and diligent, relentless labor of one man totally committed to Jesus Christ. Paul was an example of the influence one man can have on a city, province, state, or nation. The key to his influence was not a charismatic personality, a clever marketing strategy, or political influence. In his farewell speech to the elders of the Ephesian church, Paul reminded them, “I did not shrink from declaring to you the whole purpose of God…. night and day for a period of three years I did not cease to admonish each one with tears” (Acts 20:27, 31). Paul’s influence flowed from his devotion to his Lord and to the Word of truth.

A second factor in the gospel’s success was a purged church. Acts 19:18–19 records that

Because of the purging, the church was clean and “the word of the Lord was growing mightily and prevailing” (19:20).

A third reason for the success of the gospel was the church’s use of proper spiritual means. The Ephesian believers did not lobby the city authorities, picket the silversmiths’ shops, or organize demonstrations against Artemis worship. They did not try to be popular. They preached and lived out the message and let the power of their changed lives confront and push out the old ways.

Demetrius, then, began his speech by playing on his hearers’ fears of financial ruin, warning of the danger that their trade fall into disrepute. How typical of a depraved mind to focus on crass materialism when eternal souls are at stake! The Lord Jesus Christ exposed the folly of that type of thinking when He asked, “What does it profit a man to gain the whole world, and forfeit his soul? For what shall a man give in exchange for his soul” (Mark 8:36–37)? Hell will be filled with people who, like Judas, loved money more than God.

Moving up a level from personal financial considerations, Demetrius next appealed to their religious devotion. He raised the disturbing possibility that the temple of the great goddess Artemis might come to be regarded as worthless. The Christians, he warned, were challenging the majesty of Artemis.

Finally, Demetrius appealed directly to the issue of income. If she whom all of Asia and the world worshiped were to be dethroned from her magnificence, Ephesus would suffer. The temple of Artemis was famous throughout the Roman world, and it had been built with gifts from many rulers. Anything that tarnished Artemis’s reputation would lower Ephesus’s status, hinder civic pride, and disastrously cripple the city’s economy. Loyalty to Ephesus demanded that the craftsmen oppose the new religion that threatened to undermine the city’s claim to fame and source of revenue.

THE CHARACTERISTICS OF THE RIOT

And when they heard this and were filled with rage, they began crying out, saying, “Great is Artemis of the Ephesians!” And the city was filled with the confusion, and they rushed with one accord into the theater, dragging along Gaius and Aristarchus, Paul’s traveling companions from Macedonia. And when Paul wanted to go into the assembly, the disciples would not let him. And also some of the Asiarchs who were friends of his sent to him and repeatedly urged him not to venture into the theater. So then, some were shouting one thing and some another, for the assembly was in confusion, and the majority did not know for what cause they had come together. And some of the crowd concluded it was Alexander, since the Jews had put him forward; and having motioned with his hand, Alexander was intending to make a defense to the assembly. But when they recognized that he was a Jew, a single outcry arose from them all as they shouted for about two hours, “Great is Artemis of the Ephesians!” (19:28–34)

The specter of financial disaster, the challenge to their fervently held religious beliefs, and the threat to their civic pride were too much for the crowd to bear. When they heard Demetrius’s speech, they were filled with rage, and began crying out, saying, “Great is Artemis of the Ephesians!” Demetrius had accomplished his goal and whipped the crowd into a frenzy. Inflamed by his incendiary speech, the people surged into the streets, invoking the name of their goddess. Like the Chaldeans of Jeremiah’s day, they were “mad over fearsome idols” (Jer. 50:38).

The infuriated crowd manifested the first characteristic of the riot: anger. Such mindless fury typifies riots, when anger runs rampant and violence is indiscriminate. It is also typical of the way the world reacts to Christianity. When the Jewish leaders heard Stephen’s masterful speech in defense of Christianity, “they were cut to the quick, and they began gnashing their teeth at him” (Acts 7:54). Similarly, the enraged mob at Philippi “rose up together against [Paul and Silas] and the chief magistrates tore their robes off them, and proceeded to order them to be beaten with rods. And when they had inflicted many blows upon them, they threw them into prison” (Acts 16:22–23). In Jerusalem,

The gospel makes people angry because it confronts them with their false religion and their sin and forces them to recognize the inadequacy of their world view, exposing the emptiness of their lifestyle.

A second characteristic of the riot was confusion. As the frenzied rioters swarmed through Ephesus, the city was filled with the confusion, chaos, and disorder they caused. Surging through the main streets, they came down the hill where they rushed with one accord into the theater, and seized Gaius and Aristarchus, Paul’s traveling companions from Macedonia. According to Acts 20:4, Aristarchus was from Thessalonica, a city in Macedonia. That same verse, however, lists Gaius’s hometown as Derbe, a city of Galatia. It may be, as some commentators argue, that the plural genitive Makedonas (“from Macedonia”) was originally a singular. In that case, it would describe only Aristarchus. However Gaius was a common name (cf. 1 Cor. 1:14; 3 John 1), and the one mentioned in 20:4 may be a different individual. Aristarchus was a beloved companion of Paul, who would accompany him on his ill-fated voyage to Rome (Acts 27:2) and share his imprisonment in that city (Col. 4:10). He was a Jewish believer, since Paul describes him, along with “Barnabas’ cousin Mark” and “Jesus who is called Justus,” as “fellow workers for the kingdom of God who are from the circumcision” (Col. 4:10–11). The theater, the ruins of which are remarkably preserved today, was the normal place for town meetings to be held. As the largest public building in the city (holding approximately 25,000 people), it was the only place such a large crowd could gather.

When he heard what was happening, Paul wanted to go into the assembly. The courageous apostle wanted to charge into the theater to rescue his friends and defend the cause of Christ against Demetrius’s charges. Realizing that for Paul to appear before the unruly mob would only endanger his life (and those of his companions), the disciples would not let him. Although the apostle did not “consider [his] life of any account as dear to [himself]” (Acts 20:24), the other believers would not allow him to risk his life needlessly (cf. Acts 9:25, 30; 17:10, 14).

Not only did Paul’s fellow Christians restrain him, but also some of the Asiarchs who were friends of his sent to him and repeatedly urged him not to venture into the theater. The Asiarchs

Fearing for Paul’s safety, the Asiarchs repeatedly urged him not to venture into the theater. That such prominent individuals were friendly to Paul is significant. Everett F. Harrison writes:

Meanwhile, the situation in the theater was one of complete chaos: some were shouting one thing and some another, for the assembly was in confusion. Then Luke adds with a touch of satire, the majority did not know for what cause they had come together. Swept up in mob hysteria, most people in the crowd didn’t even understand the issue.

A final characteristic of the riot was the closed-mindedness it produced. According to the NASB translation, some of the crowd concluded the cause of the commotion was Alexander, since the Jews had put him forward. Sunbibazō (concluded) can, as the NASB marginal note indicates, be translated “instructed.” In that case, the text would be saying that some in the crowd (the Jews) instructed Alexander to speak for them. Climbing onto the stage and having motioned with his hand, Alexander was intending to make a defense to the assembly. He may have been a Christian Jew or, more likely, a spokesman for the unbelieving Jews. (Any identification of him with the Alexanders of the pastoral epistles [1 Tim. 1:20; 2 Tim. 4:14] is doubtful, due to the commonness of the name.) In either case, the Jews’ purpose for putting him forward was the same. Fearing that the riot might turn into a pogrom, they wanted to disassociate themselves from the Christians.

Their attempt, however, backfired. When the mob recognized that Alexander was a Jew, a single outcry arose from them all as they shouted for about two hours, “Great is Artemis of the Ephesians!” To the pagan crowd, there would have been little difference between Christians and Jews. Both worshiped an invisible God, and both rejected idolatry. The minds of the pagans were closed to what Alexander might have to say. Instead, they drowned him out with their shouts of “Great is Artemis of the Ephesians!” Completely out of control, they kept up their screaming for about two hours.

THE CALMING OF THE RIOT

And after quieting the multitude, the town clerk said, “Men of Ephesus, what man is there after all who does not know that the city of the Ephesians is guardian of the temple of the great Artemis, and of the image which fell down from heaven? Since then these are undeniable facts, you ought to keep calm and to do nothing rash. For you have brought these men here who are neither robbers of temples nor blasphemers of our goddess. So then, if Demetrius and the craftsmen who are with him have a complaint against any man, the courts are in session and proconsuls are available; let them bring charges against one another. But if you want anything beyond this, it shall be settled in the lawful assembly. For indeed we are in danger of being accused of a riot in connection with today’s affair, since there is no real cause for it; and in this connection we shall be unable to account for this disorderly gathering.” And after saying this he dismissed the assembly. (19:35–41)

Finally, after two hours of riotous confusion, order was restored by the town clerk. As the city’s chief administrative officer (the equivalent of the mayor of a modern city) and liaison between the city council and the Roman authorities, he was Ephesus’s leading citizen. As such, he knew the Romans would hold him responsible for what happened. After quieting the multitude, he began to address its members: “Men of Ephesus, what man is there after all who does not know that the city of the Ephesians is guardian of the temple of the great Artemis, and of the image which fell down from heaven?” He reminded them that it was common knowledge throughout the Roman world that the city of the Ephesians is guardian of the temple of the great Artemis. The image which fell down from heaven probably refers to a meteorite. John Polhill notes:

The town clerk went on to point out that since then these are undeniable facts, you ought to keep calm and to do nothing rash. Nothing the Christian preachers could do, he insisted, could possibly affect their great goddess; Artemis’s power was undeniable, and her reputation secure. Although the man was sincere, he was tragically mistaken. Today, no one worships Artemis, yet millions worship the Lord Jesus Christ.

The town clerk then turned to a more serious issue and rebuked them. You have brought these men here who are neither robbers of temples nor blasphemers of our goddess. Even this pagan official testified to the Christians’ character; they were not thieves, nor did they use insulting language. Despite Demetrius’s claims, the Christians had not acted improperly.

Having reassured the crowd, he next criticized Demetrius and the craftsmen for sparking the riot. Rather than resorting to mob action, they should have followed the due process of the law. After all, he reminded them, the courts are in session and proconsuls are available; let them bring charges against one another. Anything that could not be settled in the courts should be settled in the lawful assembly.

The town clerk then concluded his speech with a sobering warning: For indeed we are in danger of being accused of a riot in connection with today’s affair, since there is no real cause for it; and in this connection we shall be unable to account for this disorderly gathering. Again, he exonerated the Christians, admitting that there is no real cause for the riot. Consequently, they were in danger of being accused of a riot by the Roman government, and they would be unable to account for this disorderly gathering. If the Romans investigated the disturbance, the Ephesians would be unable to defend their actions. That could result in the loss of the privileges the Romans had granted them. His arguments were persuasive, and when he dismissed the assembly they went quietly. As far as is known, Demetrius and his fellow craftsmen did not pursue the matter any further.

The Ephesian believers weathered the storm of persecution unleashed by Demetrius’s speech and the resulting riot. Indeed, the church at Ephesus would play a prominent role in church history for several centuries. So again in Acts, God caused the wrath of men to praise Him (Ps. 76:10).