“829. SILVER SHRINES—ACTS 19:23-41”

Silver Shrines—Act_19:23-41

There was a sacred month at Ephesus—the month of Diana—when a great religious gathering took place to celebrate the public games in honor of the goddess. It was the pleasant month of May. Trade was brisk then at Ephesus, not only from the large temporary increase of population, from the presence of provincials and strangers from more distant parts, but from the purchases they made in the shops and markets. Among the tradesmen of Ephesus there were none who depended more upon the business of this month than the makers and dealers in such holy trinkets, as in former days, and indeed at the present day, votaries took home as memorials of their visit to sacred places. These were, at Ephesus, chiefly silver models and medallions representing the shrine and image of the goddess. Many of the latter exist in public and private cabinets; and we have caused one of the most striking of them to be copied. In the sacred month of the third year of Paul’s stay in Ephesus, the makers of these “silver shrines” found, to their great consternation, that the demand for their commodity had so materially fallen off as most seriously to affect their interests. Upon this, one of the leading men of this guild convened a meeting of the craft, and, in an inflammatory speech, pointed out Paul as the person who, by his preaching that there were “no gods made with hands,” had not only produced this crisis in the trade, but had endangered their glorious temple, and imperiled that magnificence which the world admired. Here we witness a curious, but not unparalleled, union of “the great goddess Diana,” with the great god Self, whose worship still subsists, though that of Diana is extinct.

Silver Shrine of Diana

The harangue of Demetrius had all the effect intended. It was answered by a shout, “Great is Diana of the Ephesians!” and kindling, at the sound of their own voices, into exasperation at the prospect of reduced wages and loss of employment, the crowd of workmen sallied forth into the streets to wreak their vengeance upon the object of their rage. A city so large and so full of people was soon thrown into excitement by a mob like this, tearing with loud clamors through the streets, and increasing in numbers with every step it took, not only from fellow-workmen interested in every trade matter, but from the idlers, with whom, in the sacred month, Ephesus was full, and who never fail to join any rushing crowd, in order to see the end of the matter.

The rioters went first to Aquila’s house to seek for Paul. They there missed their prey; and it seems that Aquila and Priscilla exposed themselves to the most imminent peril in confronting the raging mob, until Paul, who had probably but just left the house, was supposed by them to have got beyond their reach. It must be something of this sort that Paul refers to, when, in speaking of those friends in a later year, he says, “Greet Priscilla and Aquila, my helpers in Christ, who have for my life laid down their own necks”—(Rom_16:3). This, at least, is the most likely occasion that the history enables us to discover. The mob behaved much like that of Thessalonica; for, being foiled of their principal aim, they seized two of the apostle’s well-known followers, Gaius and Aristarchus, and, well pleased at having secured some tangible objects on which to expend their rage, the living tide rolled on its tumultuous waves to the theater, and speedily filled it, notwithstanding its vast size—that being the place in which the assemblies of the people (who at Ephesus took much part in public affairs) were usually convened. Here they probably intended to subject the prisoners to some irregular form of trial, and then to put them to death. But when there, nothing of the kind could be done, the crowd being so immense, and the greater part not having been able to learn the real occasion or object of this concourse. They therefore expended their strength in shouting; but even their shouts were not unanimous—“some crying one thing, and some another.” Among these cries were some that seem to have threatened danger to the Jews as a body, it being known that they hated idols, and also that Paul belonged to that nation. This alarmed the Jews who were present, although they were usually glad to stir up any commotion against the Christians. They therefore thrust forward one Alexander, urging him to address the multitude on their behalf. But the crowd would not hear him. They no sooner perceived, by his countenance and accent, that he was a Jew, than they drowned his voice with shouts of “Great is Diana of the Ephesians!” and having at length found a cry in which they could all unite, they kept it up long and loudly until their breath failed.

Meanwhile, the recorder, Note: “Town-clerk” of the Auth. Version. a municipal officer of high authority and influence, and the chairman of any assembly lawfully convened in that place, had made his way into the theater; so also had the Asiarchs Note: “The chief of Asia,” in the Auth. Version.—persons of great wealth and distinction, chosen annually to preside over and regulate the public games. Paul himself, who had by this time heard of what was going on, and of the danger to which his friends Gaius and Aristarchus were exposed on his account, would have hastened courageously to the spot, to take the responsibility upon himself, and, perhaps, with some hope of being heard in his own defence. The disciples, however, took a calmer view of the case, and would not suffer him to rush into this danger. Even the Asiarchs, who, as men of high standing and reputation, had learned to appreciate his character and motives, and were desirous to protect a man so gifted from the popular rage, sent a message to him privately, charging him not to venture into the theater.

Now that, after two hours, the popular fury had somewhat exhausted itself in abortive clamor, was the time for some person in authority to try to master that multitudinous host. The recorder attempted the task with great ability and success. By taking the chair, as was his official right, he constituted this a regular assembly of the people; and their throats being by this time sore, they were doubtless glad of the excuse of respect to their chief magistrate, to cease their clamor, when they perceived that he wished to address them. He assured them that the honor of their great goddess, and the renown of her image “that fell down from Jupiter,” were beyond all question. They therefore ought to do nothing rashly against these men who had not been proved guilty of any offence. But if Demetrius, and his company, had any special damage to complain of, the law courts were open to them for justice; or if any public wrong had been committed, there was the assembly of the people, which met on particular days, or which might, by proper authority, be specially convened. But as it was, their present irregular proceedings amounted to a breach of the peace, for which they were liable to be called to severe account by the Roman authorities. He then dismissed the assembly in the usual form; and under the impression which his words had given, the crowd quietly dispersed.

In the narrative of this transaction, there are many of those specially appropriate intimations which have been so often referred to, as proving the minute accuracy of the historian. To explain all of them fully would need a larger exposition of the Ephesian constitution than would be here suitable, and we can therefore only indicate some principal points.

Luke gives to the magistrate, who addressed the crowd in the theater, his right title, which may properly signify “recorder,” as during his year of office he had the responsible charge of the public records; but, as the chief representative of the civil municipal authority, his place had more resemblance to that of our mayors; and, like them, he was, ex officio, the chairman of both the municipal courts which the city possessed—one the council of notable inhabitants, and the other the assembly of the people. The importance of his office is shown by the fact, that the year in which he held office was distinguished by his name; and we possess coins bearing the names of various persons by whom it was filled.

So of the “Asiarch,” the office was common to other provinces of Asia-Minor; but in this only was it distinguished by the name here given, the title being in each province formed from its name. Hence we read in books, or on inscriptions and coins, of Bithyniarchs, Galatiarchs, Lyciarchs, and Syriarchs. These officers presided over the public games and festivals celebrated in the cities of the province, clad in magnificent official dresses, with golden crowns on their heads. The honor was great, but it was clearly purchased, for they had to bear all the expenses of the games at their own proper cost. Hence the wealthiest persons in the province were chosen for this distinction. Such, indeed, was the outlay involved in the appointment, that a person having five children was entitled to claim exemption, and no one was compellable to serve the office twice.

Coin of Ephesus

Where the recorder says in his speech that “the city of the Ephesians is a worshipper of the great goddess Diana,” he uses a term (Neōkoros) which, in its original signification, denotes a temple-sweeper. But in process of time, the officer thus denoted became the custodian or warden of the temple, and the office rose to such importance that persons of the highest quality aspired to it. Whole cities laid claim to the appellation; and as we see from the text, as well as from the coins, the chief pride of the Ephesian people was to regard themselves as the Neokoroi of their goddess Diana. Of the coins, the one annexed is a fair specimen, and is curious as representing Diana in her Grecian character, with the dress attributes of a huntress.

Autor: JOHN KITTO