Exegetical and Hermeneutical Commentary of Acts 19:34
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.
34. But when they knew that he was a Jew ] Better (with Rev. Ver.), perceived. The stamp of his nationality was on his face, and no doubt on his dress also.
all with one voice about the space of two hours cried out ] They now had one object against which to direct their uproar and thus became all of one cry. It is clear from this that Jews were not popular, and that as a Jew was the object at which Demetrius and the workmen were excited, the whole body of Jews might well be anxious lest an attack should be made on all the race.
Great is Diana ( Artemis) of the Ephesians ] The cry, first raised by the workmen, now became general, and was persisted in with all the energy of a fanatical mob.
Fuente: The Cambridge Bible for Schools and Colleges
But when they knew – When they perceived or ascertained.
That he was a Jew – There was a general prejudice against the Jews. They were disposed to charge the whole difficulty on Jews – esteeming Christians to be but a sect of the Jews. They were, therefore, indiscriminate in their wrath, and unwilling to listen to any defense.
With one voice – Unitedly, in one continued shout and clamor.
About the space of two hours – The day, from sunrise to sunset, among the Greeks and Romans, was divided into twelve equal parts, Joh 11:9. An hour, therefore, did not differ materially from an hour with us. It is not at all improbable that the tumult would continue for so long a time, before it would be possible to allay the excitement.
Cried out … – This they at first did to silence Alexander. The shouting, however, was continued in order to evince their attachment to Diana, as would be natural in an excited and tumultuous mob of pagan worshippers.
Fuente: Albert Barnes’ Notes on the Bible
A Jew, and by consequence an enemy to their idolatry; and, as they might imagine at least, a friend to St. Paul.
All with one voice; unanimity makes not the cause to be good, if it were bad at first.
Fuente: English Annotations on the Holy Bible by Matthew Poole
34. But when they knew he was a Jew,all with one voice, for the space of two hours, cried out, Great isDiana, &c.The very appearance of a Jew had the oppositeeffect to that intended. To prevent him obtaining a hearing, theydrowned his voice in one tumultuous shout in honor of their goddess,which rose to such frantic enthusiasm as took two hours to exhaustitself.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But when they knew that he was a Jew,…. And so equally an enemy to their idolatry, as Paul and his companions were, whether he was a Christian or not.
All with one voice about the space of two hours cried out; all that were in the theatre lift up their voices at once to prevent Alexander’s apology, or at least its being heard; and which they continued about two hours, which was a long time to keep hallooing out,
great is Diana of the Ephesians; [See comments on Ac 19:28].
Fuente: John Gill’s Exposition of the Entire Bible
When they perceived (). Recognizing, coming to know fully and clearly (–), second aorist (ingressive) active participle of . The masculine plural is left as nominative absolute or without a verb. The rioters saw at once that Alexander was (, present tense retained in indirect assertion) a Jew by his features.
An with one voice cried out ( ). Anacoluthon or construction according to sense. Literally, “one voice arose from all crying.” agrees in case (ablative) with , but Aleph A have . This loose construction is not uncommon (Robertson, Grammar, pp. 436f.). Now at last the crowd became unanimous (one voice) at the sight of a hated Jew about to defend their attacks on the worship of Artemis. The unanimity lasted “about the space of two hours” ( ), “as if for two hours.” Their creed centred in this prolonged yell: “Great is Artemis of the Ephesians” with which the disturbance started (verse 28).
Fuente: Robertson’s Word Pictures in the New Testament
With one voice cried out. There reverberations of their voices from the steep rock which formed one side of the theater must have rendered their frenzied cries still more terrific.
Fuente: Vincent’s Word Studies in the New Testament
1) “But when they knew that he was a Jew,” (epignontes de hoti loudaiois estin) “Then when they knew that he was a Jew,” by race or ethnic origin. When the mob recognized that Alexander was a converted Christian Jew, by his testimony, when he was put forward, his love for Jesus Christ, His church, and Paul, Joh 13 34, 35; Mat 7:20.
2) “All with one voice,” (phone egeneto mia ek panton) “All the mob became one voice,” as one voice against God, as the heathen voices raged and imagined vain things, Psa 2:1-2. The roaring dupes of idolatry, obsessed by demon power, acted much as the worshippers of Baal worship before Elijah, 1Ki 18:25-29.
3) “About the space of two hours cried out,” (hos epi horas duo krazontes) “Crying out (aloud) over a period of about two hours,” without intermission, preventing Alexander from giving a real defence or apology for the faith, as the mass mob opposed God, Act 7:51.
4) “Great is Diana of the Ephesians.” (megale he Artemis Ephesion) “Great is (exists or endures) the Artemis (Diana) of the Ephesians,” an idol goddess of the Ephesian citizenry, and worshipped thru all Asia and in most areas of the Roman Empire, an object of worship to be avoided by people of God, 1Jn 5:21; 2Jn 1:10-11.
Fuente: Garner-Howes Baptist Commentary
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34. Great is Diana of the Ephesians. This was a clamorous confession, but without any soundness; neither did it proceed from the faith of the heart. For whence came that great divinity of Diana whereof they spake, save only because like mad men they furiously defend that error which they had once received? It fareth otherwise with true godliness, that we believe with the heart unto righteousness, and then doth the confession of the mouth follow to salvation. Therein doth the distemperature and mad stubbornness of all mad men and brain-sick fools differ from the constancy and zeal of the martyrs. And yet, notwithstanding, our sluggishness is shameful if we be not as ready and stout in the confession of a sure faith as are they in their filthy error. For we see what the Spirit of God prescribeth unto us by the mouth of David, −
“
I believed, and therefore will I speak,” ( Psa 116:10).
Fuente: Calvin’s Complete Commentary
(34) When they knew that he was a Jew.Better, when they recognised.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘But when they perceived that he was a Jew, all with one voice for about the space of two hours cried out, “Great is Artemis (Diana) of the Ephesians.” ’
However, the sight of a Jew inflamed their feelings even more. They knew that the Jews too looked down on Artemis their goddess. So they shouted him down and for two hours chanted, ‘Great is Artemis of the Ephesians’. The whole matter had got totally out of hand (although the attention seems to some extent have turned away from Gaius and Aristarchus). After two hours the first fervour would have died down.
Luke may have mentioned this attempt by Alexander because it confirmed the uselessness of Paul’s wish to enter the theatre and speak. He too was a Jew, and a monotheist, and as such he would have been given no more opportunity to speak than Alexander. Such people were clearly not welcome in the theatre at this time, whoever they were, Paul most of all. He could be sure from this that his presence would certainly not have done any good at all.
Fuente: Commentary Series on the Bible by Peter Pett
Act 19:34-35 . ] Alexander was a Jewish Christian; but his Christian position was either unknown to the mob, or they would listen to nothing at all from one belonging to the Jewish nation as the hereditary enemy of the worship of the gods.
] Nominative participle, having reference to the logical subject. See Winer, p. 528 [E. T. 710]; Buttmann, neut Gr. p. 256 [E. T. 298].
] after he had quieted . Plut. Mor. p. 207 E; Joseph. Antt. xiv. 9. 1, i. 1. 2.
The , who had come up in the meantime, perhaps being sent for, is the city-secretary (Thuc. vii. 19, ), to whose office belonged the superintendence of the archives, the drawing up of official decrees, and the reading of them in the assemblies of the people. See van Dale, l.c. , p. 423 f.; Hermann, Staatsalterth . 127. 20, 147. 6.
. . .] who is there then , etc. With the speaker glances back on his efforts to calm them as completely justified , since there is certainly no one who does not know, etc. The question introduced with therefore states the motive of the . Comp. Ngelsbach on the Iliad , p. 59, Exo 3 . Thus vividly does the question fit into the position of affairs.
] with patriotic emphasis.
On (properly, temple-sweeper, temple-keeper , Xen. Anab. v. 3. 6; Plat. Legg. 6, p. 759 A C) as an honourable epithet of cities, particularly in Asia, in which the temple-service of a divinity or of a deified ruler has its principal seat, see van Dale, l.c. , p. 300 ff.; Valckenaer, p. 570 f.; Krause, de civit. neocoris , Hal. 1844; Hermann, gottesd. Alterth. 12. 7.
] that which fell from Zeus . That this was the fallen from heaven (Eur. Iph. T. 977; Herodian, i. 11. 2) was obvious of itself. The image of Artemis in the temple of Ephesus (according to Vitruvius, ii. 9, of cedar; according to Plin. xvi. 40, of the wood of the vine; according to Xen. Anab. v. 3. 12, of gold, or at least gilt; and according to others, of ebony) was given out as such. See Spanheim, ad Callim. in Dian . 238; Wetstein in loc. On the figure of the image, [104] see Creuzer, Symbol . II. p. 176 ff. It represented the goddess with many breasts ( multimammiam , Jerome). According to our passage it must have been rescued at the burning of Herostratus, at least according to general opinion.
[104] With enigmatical words on forehead, girdle, and feet; see upon it Ewald, Jahrb. II. p. 175 f.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1796
HEATHENISH AND CHRISTIAN ZEAL COMPARED
Act 19:34. All with one voice, about the space of two hours, cried out, Great is Diana of the Ephesians!
THE enmity of the human heart against God may sleep; but it is soon awakened, and called forth into action. St. Paul had continued two years at Ephesus, if not unmolested, yet protected by the power of God. But when his labours there were just finished, and he had sent away two of his attendants into Macedonia, with an intention speedily to follow them, it pleased God to withdraw from the people those restraints which he had hitherto imposed upon them, and to leave them to shew what was in their hearts. Accordingly the workmen who made silver shrines for Diana, finding their trade lessened by the prevalence of Christianity, raised a tumult throughout the whole city, and would probably have killed Paul, if they could have laid their hands on him. In opposition to him and his doctrine, they exalted the object of their own worship, crying with one voice for the space of two hours, Great is Diana of the Ephesians!
From this circumstance we shall take occasion to notice,
I.
The zeal they manifested
This doubtless was great; but it was,
1.
Blind
[Who was Diana? What had she done for them? What could a senseless image do for them? Or what difference would there be in the power of that image, whether it was made with hands, or fell down (as they foolishly supposed) from Jupiter, who himself was only a creature of their vain imaginations? Yet for the honour of this idol are they transported beyond all bounds of sense and reason: and when Alexander beckoned to them with his hand, in order to engage their attention to what he had to say to them on the subject, they would not listen to him for a moment, but for the space of two hours cried out all together, Great is Diana of the Ephesians! We wonder at the extreme blindness of these benighted heathens: but amongst Christians there are very many who can give no better reason for the hope that is in them, or for the religion they profess, than those could who were so zealous for the honour of Diana.]
2.
Interested
[Demetrius, and the workmen of the like occupation with himself, pretended not to regard their gains, or at least not to account them as any thing in comparison of their religion: but it is manifest, that a concern for their temporal interest was the real source of all their disquiet: and, had their gains been increased by the introduction of Christianity, instead of being diminished, they would have left to others the task of vindicating the honour of their goddess [Note: See ver. 25, 27.]. Now this gives us an insight into all the different religions that obtain in the world, not excepting even Christianity itself, as it has been debased by the great majority of its adherents. They are all founded in priestcraft. Men, with a view of exalting themselves, and advancing their own interests, have invented gods and goddesses, and ceremonies by which they were to be worshipped; and have prevailed upon their fellow-countrymen to adopt their cunningly-devised fables: and, having once gained an ascendant over the minds of others, they have contrived to inspire them with reverence and zeal for the systems thus promulged, and to secure to themselves thereby a permanent support. Hence the priests have uniformly opposed all who have attempted to rectify the errors of the people: and this is the true reason of Popery having taken so deep a root in the minds of men: the Pope and the subordinate priests find their account in upholding all the superstitions with which they have obscured the Christian faith; and the people, deluded and kept in bondage by them, are as zealous for those superstitions, as for the most important doctrines of their religion. Happy would it be if Protestant Churches also were not chargeable with the same evils: but truth compels us to acknowledge, that the fire which burns upon our Christian altars would soon languish, if it were not supplied with fuel by temporal honours and emoluments. It must be remembered, however, that the zeal which is founded in self-interest, is worthless, and even hateful in the sight of God.]
3.
Infuriate
[The people were full of wrath, and acted more like maniacs than rational beings. The whole city was filled with confusion; some cried one thing, and some another; and the greater part of the assembly knew not wherefore they were come together. In what a ferment must their minds be that they could continue for two hours that senseless cry, Great is Diana of the Ephesians! We read of the worshippers of Baal crying from the morning to the evening sacrifice, O Baal, hear us! and because he gave them no answer, they cut themselves with knives and lancets, till the blood gushed out. In such instances as these we see. in most striking colours, the nature and effects of superstition: it debases men almost to a level with the beasts, in the ferocity of their dispositions and the absurdity of their actions: so justly does the Apostle designate its votaries as unreasonable and tricked men.]
In perfect contrast with this is,
II.
The zeal which Christianity requires
True religion must be accompanied with zeal; with a zeal proportioned, in some measure, to its supreme excellence. But Christian zeal must be,
1.
Founded in knowledge
[We should know wherein the superiority of our religion consists: we should be acquainted with its mysterious truths, and, above all, with that which constitutes its peculiar excellencethe mystery of redemption. We should see the wisdom and goodness, the love and mercy, yea, and every perfection, of the Deity, as displayed in that stupendous mystery We should see its suitableness to our wants, and its sufficiency for our necessities It is from such views of it alone that true zeal will spring; or that we shall ever be led to count all things but dung for the excellency of the knowledge of it.]
2.
Regulated by love
[True zeal should have respect only to the good of men, and the glory of God. It should be divested of all selfish interests, and carnal passions. Self should have no concern whatever in it, any farther than the advancement of our own spiritual and eternal welfare may be comprehended under that term. In all its actings it must be regulated by a tender regard to the weaknesses and prejudices of men. It is by no means sufficient that we endeavour to approve ourselves zealous for God, unless we approve ourselves at the same time patient and forbearing towards men; proportioning our exertions for their welfare to their capacity for receiving our instructions; or, in other words, being content to administer milk alone to those who are not able to digest strong meat; and, like Moses, to put a veil upon our face, when the lustre of our countenance would be too strong for those who look to us for the words of life. Never should we needlessly cast a stumbling-block in the way of any, or use our own liberty in such a way as to offend our weaker brethren. Our aim should be, to win souls to Christ: and for that end we should, as far as we conscientiously can, become all things to all men, that by all means we may save some.]
3.
Tempered with discretion
[It is good to be zealously affected always in a good thing: but there is a zeal which is not according to knowledge. To exercise zeal aright, we should consider with care and circumspection the following things: first, Our own office and character; not invading the provinces of others, or assuming to ourselves a character which belongs not to us. It is not every one that has a right to act as Phinehas did, in executing vengeance upon offenders with his own hand: (Phinehas was himself a ruler, and acted under the orders of the supreme magistrate: and he is commended, not so much for punishing the offenders, as for daring to punish them in the face of all Israel, whilst thousands of others were guilty of the same offence.) Nor can I conceive it at all right for persons uneducated, and uncalled, to invade the ministerial office, (as is so common in this day,) when we are expressly told, that no man should take this honour unto himself, but he that is called of God, as was Aaron; and that even Christ glorified not himself to be made an high-priest, but was called to the office by Him who said to him, Thou art my Son, this day have I begotten thee [Note: Heb 5:4-5, and Jam 3:1. in the Greek: , teachers.].
Next, we should consider The nature of the thing about which our zeal is exercised. We should distinguish between things essential and non-essential. It would be a sad perversion of zeal to shew the same earnestness about tithes of mint, anise, and cummin, as about the weightier matters of the law, judgment, mercy, and truth. We mean not to say, that any truth, or any duty, is of small moment; but we affirm, that there is a vast distance between some truths or duties, and others; and that consequently there should be a proportionate difference between the zeal we exercise in relation to them. St. Paul became to the weak, as weak; and to them that were without law as without law: he even circumcised Timothy, though he knew that the rite of circumcision was abrogated: but when the circumcision of Titus was required as necessary, he would not give place, no, not for an hour; but declared, that if even an angel from heaven should insist upon the works of the law as necessary to salvation, he should, and must, be accursed. The same sentiment applies to those doctrines of our religion which are less clearly revealed, and about which the best of men may differ; as also to those matters which relate to Church government, respecting which there is a great diversity of opinion amongst men of equal piety and learning. We should insist upon them, not in proportion to the interests or prejudices of any particular party, but according to the stress laid upon them in the Holy Scriptures; always distinguishing between what is clear or doubtful, essential or non-essential.
There is yet another thing proper for us to consider, namely, The best means of attaining our end. Nothing is further from Christian simplicity than artifice of any kind. We must never attempt to catch any man with guile. But there is an address, a becoming all things to all men, which we shall do well to cultivate. As in warfare it often happens that an enemy is induced by the skilful motions of his adversary to relinquish a post from which he could not have been driven by a direct attack, so, in seeking to benefit mankind, much may depend on the manner in which our efforts are conducted. We know full well, that success is of God alone; but we know also that he makes use of means suited to the end, and that he requires us to walk in wisdom toward them that are without, and to give no offence in any thing, that the ministry be not blamed.]
We will conclude this subject with one or two directions proper for the occasion:
1.
Let your zeal begin at home
[A mans own heart is the first sphere for the exercise of zeal. To get a deeply penitent and contrite heart is an object worthy of our utmost exertions. Zeal in relation to this is expressly enjoined by our Lord himself, who could not endure the lukewarmness of the Laodicean Church [Note: Rev 3:19.]: and the diversified actings of that zeal are accurately described in the account given us of the Corinthian Church [Note: 2Co 7:11.]. To devote ourselves also unreservedly to God is another exercise of zeal which deserves our earliest attention. The mortifying of every lust, the cultivating of every gracious affection, and the getting of our whole man, body, soul, and spirit, sanctified unto the Lord [Note: Rom 12:1; Rom 12:11. Ecclesiastes 9], this, this should be a prelude to our exertions in behalf of others: we should first pluck the beam out of our own eye, before we attempt to pull out the mote that is in our brothers eye. I do not mean that we are to forbear doing any thing for God till we ourselves are perfect (for then we shall never exert ourselves for him at all): but we should make our first and main efforts on our own corruptions, that we may teach others by our example, as well as by our precepts.]
2.
Let it be extended to all around you
[Every man may find abundant scope for his labours in his own immediate neighbourhood: in visiting the sick, instructing the ignorant, relieving the sick, and comforting the afflicted. But some are called to more extensive spheres of usefulness: magistrates and ministers have a greater scope afforded them for benefiting the world. And O, how loudly do the heathen nations call upon us for the exercise of zeal! How many in every country under heaven are saying to us, Come over to Macedonia, and help us! Now the office of zeal is to overlook our own ease and interests, and to find our happiness in serving God: but, alas! how little of this zeal is to be found amongst us! How few, when God is wanting ambassadors to distant climes, are ready to say, Here am I; send me. This is much to the shame of the Christian world. Our Lord tells us of ungodly men that would compass sea and land to make one proselyte to human opinions, and we are backward to use such exertions for the conversion of multitudes to the faith of Christ. Ah! let us wipe off this reproach; and labour, all of us in our respective spheres, and according to our abilities, to promote the salvation of our fellow-men, and to advance the kingdom of Christ to the utmost ends of the earth.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
34 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.
Ver. 34. That he was a Jew ] The Jews were generally hated of the Gentiles, and especially after their return from the Babylonish captivity, because they cried down all gods and religions but their own, and would never be drawn again to worship other gods, for which sin they had so exceedingly smarted. At this day the Jews, for their inexpiable guilt in crucifying Christ and their implacable hatred to his people, are by a common consent of nations banished out of the world, as it were. The very Turks themselves so hate the Jews for their crucifying Christ, that they used to say in detestation of a thing, Iudaeus sim, si mentiar, I would I might die a Jew then. Neither will they permit a Jew to turn Turk, unless he be first baptized.
All with one voice cried out, &c. ] So the Papists cry up, ad ravim usque, their Lady of Loretto, of Sichem, of Walsingham, &c., and have nothing in their mouths so much as the Church, the Church; wherein, like oyster wives, they do easily out cry us.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
34. ] The nom. is an anacoluthon, as in ch. Act 24:5 al. See Winer, edn. 6, 63, i. 1.
They would hear nothing from a Jew, as being an enemy of image-worship.
Fuente: Henry Alford’s Greek Testament
Act 19:34 . : “when they recognised” by his dress and his features, “when they perceived,” R.V. If we read , see critical note, . = “anacoluthon luculentissimum” cf. Mar 9:20 (Blass). : callida junctura , arresting the reader’s attention (Hackett). Alexander was thus unable to obtain a hearing because he was a Jew, a fact which sufficiently justifies the apprehension for Paul entertained by his friends. . . ., see on Act 19:28 , the cry in , and [330] text is doubled, which marks its continuance and its emphatic utterance (Weiss). .: probably they regarded this as in itself an act of worship, cf. 1Ki 18:26 , and Ramsay, Church in the Roman Empire , p. 142, “Diana,” Hastings’ B.D., p. 605. “A childish understanding indeed! as if they were afraid lest their worship should be extinguished, they shouted without intermission:” Chrys., Hom. , xlii.
[330] R(omana), in Blass, a first rough copy of St. Luke.
Fuente: The Expositors Greek Testament by Robertson
knew. Greek. epiginosko. App-132.
all with one voice . . . out. Literally one voice came from (Greek. ek) all crying out.
about, &c. = as it were for (Greek. epi) two hours. Figure of speech Battologia. App-6.
Fuente: Companion Bible Notes, Appendices and Graphics
34. ] The nom. is an anacoluthon, as in ch. Act 24:5 al. See Winer, edn. 6, 63, i. 1.
They would hear nothing from a Jew, as being an enemy of image-worship.
Fuente: The Greek Testament
Act 19:34. ) The nominative for the oblique case [the genitive, to agree with ]. A change of construction [anacoluthon], says Camerarius, not unusual in Greek, similar to that in the Iliad, .- , from all) They were unwilling to hear a Jew. Thus the danger was averted from the Christians.
Fuente: Gnomon of the New Testament
they knew: Act 19:26, Act 16:20, Rom 2:22
all: 1Ki 18:26, Mat 6:7
Great: Act 19:28, Rev 13:4
Reciprocal: Dan 3:3 – the princes Mar 15:14 – And Act 19:24 – Diana 2Ti 4:14 – Alexander 1Pe 1:18 – received
Fuente: The Treasury of Scripture Knowledge
GREAT IS DIANA!
Great is Diana of the Ephesians.
Act 19:34
The craftsmen are types of those who yield to feeling and cupidity what should only be yielded to reason and God. Demetrius appealed to the passions of the workmen, and they were at once on his side. They never reasoned about the things involved in St. Pauls procedure at all. Their act, as is so often the case in such instances, was utterly irrational; and they yielded to interest and passion what should only have been given up to the highest qualities and exercises of manhood. They cried out, Great is Diana of the Ephesians! They did not consider, and refused the supreme God and the supreme good for Diana and the wages of their craft.
What a folly and infatuation that men blindly yield themselves and their wills to false godsto Diana instead of Christ!
I. The counterparts of these men live to-day.There is no abuse, however hoary, however injurious to the state or the Church, that does not rally some crowd of unreasoning, passion-led mortals for its defence.
(a) It is the worlds cry concerning all its false gods; concerning wealth and its tyranny; concerning fashion, concerning pleasure, concerning misgovernments and oppressions, concerning armies and their needless extravagance and bloodshed.
(b) It is the worlds cry concerning the immoral principles which are cursing and ruining it; concerning infidelity, concerning intemperance, concerning fleshly sin, concerning the wild whirl of excitement and gambling and horrible licentiousness into which it has plunged. The characteristic all these have in common is their unreason. Great are the false gods of the diseased imagination, and of the enslaved appetites and the false will!
II.What led to this manifestation of human blindness and folly is the only thing which can cure them.St. Pauls preaching of Jesus is the only answer to the worlds infatuation. It says Great is Diana, and we say, great is the Almighty Saviour, great is His cross, great is His salvation, great is His grace, great is His victory over the powers of darkness, great the blessedness of pure hearts in heaven.
We meet this folly with the Gospel of Gods grace.
Fuente: Church Pulpit Commentary
4
Act 19:34. This outcry was the opposite of an ovation. It was a disorderly explosion of anger and disrespect against the attempt of a Jew to make a speech in the public theatre of the Greek people. This raving mob was so worked up and tumultuous that it took two hours to get it quieted.
Fuente: Combined Bible Commentary
Act 19:34. But when they knew that he was a Jew. The old Gentile hate of the Jews at once flames out. His features, his foreign accent probably, and his dress told of his nationality, and the crowd refused to hear him, no doubt confounding him with the friends of Paul.
All with one voice about the space of two hours cried out, Great is Diana of the Ephesians. This strange repetition was no mere tumultuous cry; nor was it only an expression of fervid loyalty to the goddess, whose shrine they thought made Ephesus rich and prosperous; but it was no doubt an act of worship. Compare a similar procedure on the part of the worshippers of Baal in the days of Ahab and Jezebel, who from morn even until noon cried, saying, O Baal, hear us! (1Ki 18:26), and see Mat 6:7. The custom of the Mohammedans and the worshippers of Brahma in India to this day is well known, and they often for entire days practise these vain senseless repetitions.
Fuente: A Popular Commentary on the New Testament
See notes on verse 32
Fuente: McGarvey and Pendleton Commentaries (New Testament)
19:34 {9} 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.
(9) Instead of reason, the idolaters are sufficiently contented with their own madness and outcries, and those are the greatest defence that they have.