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Acts 19:23
Verse
Context
The Riot in Ephesus
22He sent two of his helpers, Timothy and Erastus, to Macedonia, while he stayed for a time in the province of Asia. 23About that time there arose a great disturbance about the Way. 24It began with a silversmith named Demetrius who made silver shrines of Artemis, bringing much business to the craftsmen.
Sermons
B.H. Clendennen
J.C. Philpot
David MatthewsSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
No small stir about that way - Concerning the Gospel, which the apostles preached; and which is termed this way, Act 9:2, where see the note.
Jamieson-Fausset-Brown Bible Commentary
the same time--of Paul's proposed departure. about that--"the" way--So the new religion seemed then to be designated (Act 9:2; Act 22:4; Act 24:14).
John Gill Bible Commentary
So that not only this our craft is in danger to be set at nought,.... Or "to come into reproof", as the words may be literally rendered, and as they are in the Vulgate Latin version; that is, if this notion prevails, that they are not gods, which are made with hands, this art and business of making shrines and images for Diana will be brought into contempt, and come to nothing; who will buy them, when once they believe there is no divinity in them? they will despise them, and the makers of them; yea, the latter will be in danger of being taken up, and charged, convicted, reproved and punished as idolaters, and blasphemers of deity; to which sense the Ethiopic version inclines, which renders it, "and not only for this thing we shall be in danger"; of being called to an account for making these shrines; our business will be put down, and we shall be treated with disgrace, if not with severity: but also that the temple of the great goddess Diana should be despised; here religion is pretended, and a concern shown for that; partly on purpose to cover, as much as could be, the selfish and avaricious principles from which Demetrius acted; and partly the more to stir up the meaner and more ignorant sort of people, and irritate and provoke them, and set them against Paul and his doctrine, who generally speaking are the most bigoted. Diana is said to be the daughter of Jupiter, by Latona; she is often called the goddess of hunting, and is said to preside at births; the moon was worshipped by the Heathens under her name; she is here called the "great" goddess, for the Gentiles had their greater and their lesser gods, and she is reckoned among the former, which were in number twelve; Juno, Vesta, Minerva, Ceres, Diana, Venus, Mars, Mercury, Jupiter, Neptune, Vulcan, and Apollo: the temple of Diana at Ephesus is reckoned among the seven wonders of the world; it was about seven furlongs distant from the city (l), and was 425 feet long, and 220 feet broad, and had in it 127 pillars, 60 feet high; it was built on marshy ground, that it might not be affected with earthquakes; and yet that such a pile of building might not stand upon a slippery and unstable foundation, coals and fleeces of wool were laid in the foundation and trodden in it, according to Pliny (m), from whom this account is taken; who says it was two hundred and twenty years in building, and elsewhere he says it was four hundred years; the architect who first began it, he makes to be one Chersiphron; but it is commonly ascribed to the Amazons, and particularly to the Amazon Otrira, the wife of Mars; though Pausanias (n), as he observes that the temple of Diana of the Ephesians was built before the Ionians came into these parts, so he denies that it was built by the Amazons, but affirms that the builders of it were Cresus, and Ephesus, the son of Caystrus. Solinus (o), who calls it a fabric of the Amazons, says it was "so magnificent, that Xerxes, when he burnt all the temples in Asia, spared this only; but (adds he) this clemency of Xerxes did not preserve the sacred temple from evil; for Herostratus set fire to this noble fabric with his own hands, for no other reason, as he confessed, than to get himself a name.'' At which the Ephesians were so enraged, that they got an order published by the common council of Asia, throughout all the neighbouring kingdoms and nations, that his name should not be once mentioned (p); which however, though it might be regarded for a while, was not always; for his name has since been both spoken of, and transmitted in writing to posterity. The above historian observes, that the temple at Ephesus was burnt, the same day in which Alexander was born at Pella; which occasioned Timaeus facetiously to say, as is related by Cicero (q). "it is no wonder that the temple of Diana of the Ephesians should be burnt the same night that Alexander was born, seeing Diana, being desirous to be present at the delivery of Olympias, (the mother of Alexander,) was absent from her own house.'' However, the inhabitants of Ephesus being very rich, and also willing to communicate to the charge of rebuilding this edifice, the women even bringing their gold, silver, and other precious ornaments, the work was set about, and a fabric was raised much more beautiful than the former; the name of the architect by whom it was rebuilt was Dinocrates; and so it continued, to this time the apostle was at Ephesus, a very fine and grand building, and commanded great attention, veneration, and respect from men; and which Demetrius suggests would fall into contempt, through the doctrine of the apostle, should he be suffered to go on: and her magnificence should be destroyed, whom all Asia and the world worshippeth; by "her magnificence" is meant, her deity; which must be denied her, as well as her temple despised, if Paul's doctrine was true, and should obtain; so the Syriac version renders it, "the goddess herself"; and the Ethiopic version, "her divinity": what Demetrius says of her, that she was worshipped by all Asia, and the world, was fact; not only all Asia was concerned in building her temple at Ephesus, as many writers affirm (r); but she was one of the highest class of deities, and received as such by the whole Gentile world; yea, Diana of the Ephesians, as distinguished from all other Dianas, was revered by all nations. There were temples of Diana of the Ephesians in other places, particularly at Corinth, as Pausanias relates; and who also affirms, that all the cities celebrate Diana of the Ephesians, and men in private honour her above other deities; the reasons are, the glory of the Amazons, from whom according to fame her image was, and because of the antiquity of the temple: three other things besides these, adds he, contribute to the glory of it; the magnificence of the temple, which exceeds whatever was done by man, and the splendour of the city of the Ephesians, and the renown of the deity in it (s): here the silversmith suggests the catholicism and universality of their religion, in favour of it. (l) Herodot. l. 1. c. 26. (m) Nat. Hist. l. 16. c. 40. & l. 36. c. 14. (n) Achaica sive, 1. 7. p. 399. (o) Polyhistor. c. 53. (p) A. Gell. Noct. Attic. l. 2. c. 6. (q) De natura Deorum, l. 2. p. 1918. (r) Plin. l. 16. c. 40. & l. 36. c. 14. Alex. ab Alex. l. 6. c. 2. Ganz Chronolog. par. 2. fol. 9. 2. (s) Corinthiaca sive, l. 2. p. 88. & Messenica, sive, l. 4. p. 275.
Tyndale Open Study Notes
19:23-41 The patron deity of Ephesus was the Greek goddess Artemis. Her birthplace was believed to be Ephesus, so Ephesus was the official guardian of the temple. Twice annually, elaborate festivals were held in her honor with athletic, musical, and theatrical celebrations that included singing Great is Artemis of the Ephesians! The temple of Artemis at Ephesus was one of the seven wonders of the ancient world. Conversions to Christianity clearly damaged the worship of Artemis and the associated economic activity, but it became clear that Paul and his associates had committed no crime. 19:23 the Way: See study note on 9:2.
Acts 19:23
The Riot in Ephesus
22He sent two of his helpers, Timothy and Erastus, to Macedonia, while he stayed for a time in the province of Asia. 23About that time there arose a great disturbance about the Way. 24It began with a silversmith named Demetrius who made silver shrines of Artemis, bringing much business to the craftsmen.
- Scripture
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- Commentary
(Forging the Vessel of Recovery) 6- Recovery of Real Faith
By B.H. Clendennen3.9K57:37RecoveryMAT 6:33JHN 7:37JHN 16:7ACT 1:14ACT 2:1ACT 2:41ACT 19:23In this sermon, the preacher shares about a powerful experience of God's presence in a church service. He describes how the power of God hit the congregation, leading to intense prayer and spiritual manifestations. The preacher emphasizes the importance of faith and the Holy Spirit in the Christian walk, highlighting their connection to the will and word of God. He also references the story of a man who remained steadfast in his faith despite being imprisoned and mistreated, showing the unwavering nature of true faith. The sermon concludes with a reminder that faith is not solely based on witnessing miracles, but on a deep relationship with God and a commitment to His Word.
Paul's Third Missionary Journey: the Riot at Ephesus--Acts 19:23-20:1
By J.R. Miller0The Impact of the GospelCourage in AdversityACT 19:23J.R. Miller discusses the impact of the gospel during Paul's third missionary journey, particularly in Ephesus, where it clashed with the local economy centered around the worship of Diana. He emphasizes that while the gospel does not inherently oppose business, it does challenge sinful practices that conflict with Christian living. The riot incited by Demetrius highlights how the truth of Christianity can threaten profitable but immoral businesses, leading to opposition from those whose livelihoods depend on such practices. Miller also notes Paul's courage in wanting to defend his companions amidst the chaos, and the importance of having friends who support us in times of need. The sermon concludes with a reminder of the wisdom in the town clerk's advice to avoid rash actions, which can lead to regret and trouble.
George Whitefield
By J.C. Philpot0PSA 126:5EZK 33:32JHN 5:35ACT 19:231CO 12:4J.C. Philpot reflects on the life and ministry of George Whitefield, highlighting the opposition and admiration Whitefield faced, his unique gifts as a preacher, and the powerful impact of his sermons in a time of spiritual darkness. Whitefield, raised up by God in a period of torpor and death in the Church, brought a revival and called many to the necessity of the new birth. Despite his natural eloquence and popular appeal, Whitefield's preaching was accompanied by a divine power that convicted hearts and led to genuine conversions.
7. Effects of the Revival in Aberdare
By David Matthews0PSA 51:10MAT 5:16ACT 19:23GAL 5:221TH 5:19David Matthews preaches about the powerful revival that swept through Aberdare, Wales, impacting churches, theaters, sports, and individuals' lives. The large churches opened their doors to endless crowds, led by devoted ministers like James Griffiths and Silyn Evans, who embraced the revival fervently. Mother Shepherd of the Salvation Army played a significant role, bringing her radiance and zeal to the movement. The revival brought about profound transformations, with people experiencing divine grace, abandoning worldly pursuits, and engaging in fervent evangelism and acts of compassion. Despite opposition and challenges, the revival continued to spread, influencing various aspects of society and leading many to surrender to Christ.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
No small stir about that way - Concerning the Gospel, which the apostles preached; and which is termed this way, Act 9:2, where see the note.
Jamieson-Fausset-Brown Bible Commentary
the same time--of Paul's proposed departure. about that--"the" way--So the new religion seemed then to be designated (Act 9:2; Act 22:4; Act 24:14).
John Gill Bible Commentary
So that not only this our craft is in danger to be set at nought,.... Or "to come into reproof", as the words may be literally rendered, and as they are in the Vulgate Latin version; that is, if this notion prevails, that they are not gods, which are made with hands, this art and business of making shrines and images for Diana will be brought into contempt, and come to nothing; who will buy them, when once they believe there is no divinity in them? they will despise them, and the makers of them; yea, the latter will be in danger of being taken up, and charged, convicted, reproved and punished as idolaters, and blasphemers of deity; to which sense the Ethiopic version inclines, which renders it, "and not only for this thing we shall be in danger"; of being called to an account for making these shrines; our business will be put down, and we shall be treated with disgrace, if not with severity: but also that the temple of the great goddess Diana should be despised; here religion is pretended, and a concern shown for that; partly on purpose to cover, as much as could be, the selfish and avaricious principles from which Demetrius acted; and partly the more to stir up the meaner and more ignorant sort of people, and irritate and provoke them, and set them against Paul and his doctrine, who generally speaking are the most bigoted. Diana is said to be the daughter of Jupiter, by Latona; she is often called the goddess of hunting, and is said to preside at births; the moon was worshipped by the Heathens under her name; she is here called the "great" goddess, for the Gentiles had their greater and their lesser gods, and she is reckoned among the former, which were in number twelve; Juno, Vesta, Minerva, Ceres, Diana, Venus, Mars, Mercury, Jupiter, Neptune, Vulcan, and Apollo: the temple of Diana at Ephesus is reckoned among the seven wonders of the world; it was about seven furlongs distant from the city (l), and was 425 feet long, and 220 feet broad, and had in it 127 pillars, 60 feet high; it was built on marshy ground, that it might not be affected with earthquakes; and yet that such a pile of building might not stand upon a slippery and unstable foundation, coals and fleeces of wool were laid in the foundation and trodden in it, according to Pliny (m), from whom this account is taken; who says it was two hundred and twenty years in building, and elsewhere he says it was four hundred years; the architect who first began it, he makes to be one Chersiphron; but it is commonly ascribed to the Amazons, and particularly to the Amazon Otrira, the wife of Mars; though Pausanias (n), as he observes that the temple of Diana of the Ephesians was built before the Ionians came into these parts, so he denies that it was built by the Amazons, but affirms that the builders of it were Cresus, and Ephesus, the son of Caystrus. Solinus (o), who calls it a fabric of the Amazons, says it was "so magnificent, that Xerxes, when he burnt all the temples in Asia, spared this only; but (adds he) this clemency of Xerxes did not preserve the sacred temple from evil; for Herostratus set fire to this noble fabric with his own hands, for no other reason, as he confessed, than to get himself a name.'' At which the Ephesians were so enraged, that they got an order published by the common council of Asia, throughout all the neighbouring kingdoms and nations, that his name should not be once mentioned (p); which however, though it might be regarded for a while, was not always; for his name has since been both spoken of, and transmitted in writing to posterity. The above historian observes, that the temple at Ephesus was burnt, the same day in which Alexander was born at Pella; which occasioned Timaeus facetiously to say, as is related by Cicero (q). "it is no wonder that the temple of Diana of the Ephesians should be burnt the same night that Alexander was born, seeing Diana, being desirous to be present at the delivery of Olympias, (the mother of Alexander,) was absent from her own house.'' However, the inhabitants of Ephesus being very rich, and also willing to communicate to the charge of rebuilding this edifice, the women even bringing their gold, silver, and other precious ornaments, the work was set about, and a fabric was raised much more beautiful than the former; the name of the architect by whom it was rebuilt was Dinocrates; and so it continued, to this time the apostle was at Ephesus, a very fine and grand building, and commanded great attention, veneration, and respect from men; and which Demetrius suggests would fall into contempt, through the doctrine of the apostle, should he be suffered to go on: and her magnificence should be destroyed, whom all Asia and the world worshippeth; by "her magnificence" is meant, her deity; which must be denied her, as well as her temple despised, if Paul's doctrine was true, and should obtain; so the Syriac version renders it, "the goddess herself"; and the Ethiopic version, "her divinity": what Demetrius says of her, that she was worshipped by all Asia, and the world, was fact; not only all Asia was concerned in building her temple at Ephesus, as many writers affirm (r); but she was one of the highest class of deities, and received as such by the whole Gentile world; yea, Diana of the Ephesians, as distinguished from all other Dianas, was revered by all nations. There were temples of Diana of the Ephesians in other places, particularly at Corinth, as Pausanias relates; and who also affirms, that all the cities celebrate Diana of the Ephesians, and men in private honour her above other deities; the reasons are, the glory of the Amazons, from whom according to fame her image was, and because of the antiquity of the temple: three other things besides these, adds he, contribute to the glory of it; the magnificence of the temple, which exceeds whatever was done by man, and the splendour of the city of the Ephesians, and the renown of the deity in it (s): here the silversmith suggests the catholicism and universality of their religion, in favour of it. (l) Herodot. l. 1. c. 26. (m) Nat. Hist. l. 16. c. 40. & l. 36. c. 14. (n) Achaica sive, 1. 7. p. 399. (o) Polyhistor. c. 53. (p) A. Gell. Noct. Attic. l. 2. c. 6. (q) De natura Deorum, l. 2. p. 1918. (r) Plin. l. 16. c. 40. & l. 36. c. 14. Alex. ab Alex. l. 6. c. 2. Ganz Chronolog. par. 2. fol. 9. 2. (s) Corinthiaca sive, l. 2. p. 88. & Messenica, sive, l. 4. p. 275.
Tyndale Open Study Notes
19:23-41 The patron deity of Ephesus was the Greek goddess Artemis. Her birthplace was believed to be Ephesus, so Ephesus was the official guardian of the temple. Twice annually, elaborate festivals were held in her honor with athletic, musical, and theatrical celebrations that included singing Great is Artemis of the Ephesians! The temple of Artemis at Ephesus was one of the seven wonders of the ancient world. Conversions to Christianity clearly damaged the worship of Artemis and the associated economic activity, but it became clear that Paul and his associates had committed no crime. 19:23 the Way: See study note on 9:2.