The Book of Acts

Paul's Third Missionary Journey (18:23-21:16)

Part Two

Sermon Thirty-five in the Series

Jim Bordwine, ThD

Introduction

REVIEW

In the last sermon, we began our study of Paul's third missionary journey. Luke's account of this voyage, as I noted, is distinguished by the amount of traveling Paul does. The journey begins in Antioch in the year 53 or 54 and ends in Jerusalem in the spring of 58. During this period, Paul covers approximately 2700 miles. This portion of Acts is also characterized by the numerous places visited by the apostle. Frequently, in this section of Acts, Luke mentions only a city name and gives no details about Paul's experience in that particular location.

Previously, I stated that we can break this third expedition into three general phases: Paul in Ephesus; Paul in Macedonia and Greece; and Paul returning to Jerusalem. This is the three-fold division I am following for our examination.

I'll take a moment to review what I said last time as we began consideration of the first phase of this third missionary journey.

01. Paul in Ephesus (18:23-19:41)

You'll recall that this record began with the introduction of Apollos. He was described as “a Jew… an Alexandrian by birth, an eloquent man… mighty in the Scriptures.” Based on what Luke says here and what Paul writes about Apollos in his epistles, we know that Apollos was a particularly gifted man in the area of interpreting and explaining the Scriptures. It was this task in which he was engaged in the city of Ephesus as Luke wrote.

Although he was acquainted with “the way of the Lord,” Apollos lacked a complete understanding of the gospel. While Apollos was familiar with the facts concerning the ministry of the Savior and was, no doubt, convinced that Jesus was the Messiah, he was not informed concerning the work of the Holy Spirit and Spirit's connection to what was happening as the Church grew in numbers and understanding. After receiving instruction, however, Apollos became even more capable and headed off to Corinth where he “powerfully refuted the Jews in public” and “demonstrated by the Scriptures that Jesus was the Christ.”

This is when Luke's attention turned back to Paul who had made his way across Asia and arrived in Ephesus. After an initial encounter with a few disciples, Luke said that Paul began teaching in the local synagogue where he was well received. He continued this ministry for three months, but when opposition arose, Paul moved to a lecture hall where he taught daily for a period of two years.

Luke also told us about Paul's activities outside the lecture hall. He wrote that Paul performed many extraordinary miracles among the people. God blessed Paul in some curious ways. Pieces of clothing, for example, were taken from Paul, after he touched them, to people with various diseases and they were healed. Other incidents led to wide-spread reports about what was going on in Ephesus, especially when those involved in the magic arts began to repent. Luke concluded that section by saying that “the word of the Lord was growing mightily and prevailing.”

END OF REVIEW

01. Paul in Ephesus (18:23-19:41) continued . . .

Before Paul leaves Ephesus, there is one last major event involving his preaching of the gospel and its effect on the surrounding culture. As this next section begins, Luke reports that Paul has decided to go into Macedonia and Achaia, to strengthen the churches we would presume (v. 21). He also intends to make his way back to Jerusalem. We learn from a later verse that Paul wants to be in Jerusalem for Pentecost (cf. 20:16). Finally, Paul reveals that he “must also see Rome.” All of this indicates that his departure from Ephesus is pending. So, Paul is still in Ephesus, but is planning to visit the churches in Macedonia shortly. In fact, v. 22 says that he already sent Timothy and Erastus ahead of him to check on the churches.

After relating Paul's intentions, Luke tells us of a riot which occurred in response to the influence of Paul and the gospel:

19: 23 About that time there occurred no small disturbance concerning the Way. 24 For a man named Demetrius, a silversmith, who made silver shrines of Artemis, was bringing no little business to the craftsmen; 25 these he gathered together with the workmen of similar trades, and said, “Men, you know that our prosperity depends upon this business. 26 “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. 27 “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 will even be dethroned from her magnificence.”

Once again, we see the faith referred to as “the Way.” (v. 23) As I noted before, this was a common designation for Christianity due to the “I am the way” saying of Christ and the exclusive nature of gospel preaching when it came to the question of the sinner's access to God. The activities of Paul as he taught and preached “the Way” are at the heart of the controversy which Luke describes in this passage. He writes of a man named Demetrius, who labored as a silversmith (v. 24). Luke adds that the focus of this man's business was the idolatrous practices associated with the worship of Artemis.

Artemis was said to be the mother goddess of the earth. The seat of her worship was the city of Ephesus which boasted a magnificent temple built in her honor. Artemis is also known as “Diana,” which is the Latinized form of Artemis. According to a fable, an image of Artemis fell from the sky in the woods near Ephesus. In time, a cult developed around Artemis to the point where an elaborate system of priests and servants of various kinds offered sacrifices on behalf of the city. Some of the servants of Artemis were, in fact, appointed to one year terms by the city officials. Followers were allowed to offer anything and everything in sacrifice to Artemis; as a result, the temple in Ephesus was filled with much wealth. The worship of Artemis was, among other things, crucial to the economic stability of the city of Ephesus.

This helps explain the complaint of Demetrius. He was a silversmith, as noted before, who made shrines of Artemis. These were miniature representations of the temple of Artemis and they were used as mementos of a trip to visit the temple and as portable places of worship once a visitor returned home. Demetrius made his living by catering to the cultic following of Artemis. You'll note Luke's observation: Demetrius “was bringing no little business to the craftsman.” This indicates, I think, that Demetrius oversaw a large operation dedicated to making silver shrines.

The impact of Paul's preaching must have been significant if Demetrius considered the spread of the gospel a serious threat to his livelihood. Gathering his fellow-workmen, Demetrius reminded them that their prosperity was tied directly to the worship of Artemis (v. 25). As the worship of Artemis grew, so did the fortunes of these tradesmen. A robust interest in Artemis, therefore, was essential to them. But Paul's preaching had resulted in many turning away from Artemis (v. 26). Although Demetrius doesn't see it this way, what this means is that many who formerly were deceived by the idolatry associated with Artemis had been freed in the gospel; they had come to know the truth and had begun to worship the true God through the Savior, Jesus Christ. They had nothing more to do with Artemis and this meant that they were no longer buying the creations of Demetrius and the other workers.

Note the words of Demetrius: “Paul has persuaded and turned away a considerable number of people…” The two words used here, translated “persuaded” and “turned away” (peitho and methistemi), described a two-step process. First, Paul presented the truth and argued against the worship of a false deity; second, the people believed Paul's words and abandoned their devotion to Artemis. Knowledge of the truth led the people to change their minds completely. Before Paul came, they were worshipers of Artemis; after Paul preached, they no longer believed Artemis was a true god and they stopped paying homage to her. Correct action is normally preceded by correct teaching. That's what happened here.

In this case, a change in behavior directly affected Demetrius and he was not happy about that. Paul was teaching that “gods made with hands are no gods at all.” This is precisely how Demetrius made his apparently lucrative living-he made gods with his own hands and sold them to the public for the purpose of worship. This issue then was simple: every time someone was persuaded by Paul, Demetrius lost money. He wisely enlists the other tradesmen because he knows that he will accomplish a lot less as a single disgruntled shrine-maker complaining about losing a few sales than if he is one of a large crowd of outraged workers with the same complaint. Demetrius hopes to create a sense of panic among the others, so he warns of the most dire consequences if Paul is not stopped: there is the danger that “the temple of the great goddess Artemis be regarded as worthless and that she whom all of Asia and the world worship will even be dethroned from her magnificence.” (v. 27)

A couple of things should be said here. For example, Demetrius knows that he cannot make his appeal strictly from the perspective of how much money he might lose. He attempts, therefore, to turn this issue into a “save the goddess rally,” as if his motive is the integrity of Artemis and not his own financial wellbeing. “We cannot stand for this. We cannot allow the great goddess Artemis to be regarded as worthless,” Demetrius cries. He knows that there are few things that get people stirred up more quickly than an attack on their religious beliefs. And notice how Demetrius exaggerates: Artemis is “she whom all of Asia and the world worship…” It's true that worship of Artemis was wide-spread, but it was not that prevalent. But this is a common tactic that an opponent will use. Demetrius exaggerates the truth in order to lend credibility to his cause.

I would also note the irony revealed in the words of Demetrius. He is pleading-with a false air of sincerity-for the protection of Artemis who is supposed to be a god. What kind of a god can be “dethroned” simply by people not paying enough attention? What kind of god is sustained by the adoration of people? Demetrius doesn't realize what a pathetic figure Artemis is according to his words. She may be toppled from her throne if we don't stop the preaching of Paul, he reasons. He is saying, therefore, that Artemis can be rendered no god at all simply by words. Again I ask: what kind of god is this?

Demetrius isn't thinking all this through, of course. His goal is to scare his fellow-tradesman with the notion that they might find themselves with merchandise that is not marketable. Beyond that, he wants to involve the citizens of Ephesus in this caper; therefore, he claims that the worship of Artemis is being threatened. Demetrius knows that if the people get scared, they will get angry; and if they get angry, they will take action. The action he wants is the elimination of Paul before the apostle can do any more damage to the economic welfare of Demetrius and the other idol-makers.

28 When they heard this and were filled with rage, they began crying out, saying, “Great is Artemis of the Ephesians!” 29 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. 30 And when Paul wanted to go into the assembly, the disciples would not let him. 31 Also some of the Asiarchs who were friends of his sent to him and repeatedly urged him not to venture into the theater. 32 So then, some were shouting one thing and some another, for the assembly was in confusion and the majority did not know for what reason they had come together. 33 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. 34 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!”

Demetrius succeeded in getting the desired reaction from the other tradesmen. Luke says they were “filled with rage” as they listened to Demetrius (v. 28). The warning about the status of Artemis, exaggerated or not, resulted in a united expression of anger. This must have been a sizeable crowd because Luke writes that “the city was filled with confusion.” (v. 29) The word he uses (sugchusis) is associated with the behavior of mobs during a riot. This was a disorganized throng erupting in anger, so it was a most dangerous circumstance. These men were looking for someone to hold responsible for the great wrong they believed was being perpetrated against them. Luke says that they seized two of Paul's traveling companions from Macedonia and took them by force into the theater. If Luke means the main theater which existed at this time in this city, then he is talking about a place that held over 50,000 people, according to what has been discovered in the ruins of ancient Ephesus. Public gatherings of all kinds were held here.

We don't know for sure why the mob took these two men into the theater instead of Paul. Perhaps he could not be found initially. Whatever the explanation, Paul did desire to go in and face the mob shortly after his two friends were apprehended. His disciples restrained him, however, knowing that it was too dangerous for him to appear (v. 30). This action on the part of Paul's disciples tells us about the nature of this riotous assembly. There was a genuine risk for Paul. His friends determined that the mood of the crowd was such that he might be harmed or killed if he showed his face. Besides his disciples, Luke states that “some of the Asiarchs” also urged Paul to stay away from the theater (v. 31). These men were in charge of the celebrations and other events which occurred in the theater. In the city of Ephesus, there were ten of these men who oversaw such activities and at least a few of them were friends of the apostle.

Luke gives us a valuable perception of the mob in the theater when he writes that “some were shouting one thing and some another, for the assembly was in confusion and the majority did not know for what reason they had come together.” (v. 32) Once the tradesmen started yelling and drawing attention, the numbers of the crowd grew and more and more people joined in and heard bits and pieces of what was transpiring. The revelry attracted many simply due to curiosity and the turbulent atmosphere. The larger the crowd grew, the less understanding there was of how this whole thing got started. Soon, there was this unruly mass bellowing and carrying on in the theater and most of them did not even know why they were there.

The structure of the Greek text at the beginning of v. 33 causes some uncertainty regarding the correct translation. It appears that some Jews who were in the crowd put forth a man named Alexander. It was probably their intention that he speak in favor of finding Paul and putting an end to his preaching; his purpose may also have been to ensure the mob that the Jews were in no way connected to Paul. Before Alexander can say a word, however, he is shouted down because he is a Jew (v. 34). The pagans in Ephesus knew that the Jews taught that there is only one God and He alone is to be worshiped, so they were in no mood to hear from Alexander. Once again, Luke writes, the crowd began yelling the praises of Artemis and this continued for “about two hours.”

35 After quieting the crowd, 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? 36 “So, since these are undeniable facts, you ought to keep calm and to do nothing rash. 37 “For you have brought these men here who are neither robbers of temples nor blasphemers of our goddess. 38 “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. 39 “But if you want anything beyond this, it shall be settled in the lawful assembly. 40 “For indeed we are in danger of being accused of a riot in connection with today's events, since there is no real cause for it, and in this connection we will be unable to account for this disorderly gathering.” 41 After saying this he dismissed the assembly.

At some point, the town clerk, a position comparable to the mayor of a city, stepped in to establish calm (v. 35). It was clear that this assembly was nearly out of control. Therefore, this official attempts to convince the crowd that they are in an uproar over a relatively unimportant matter. Everyone knows that Ephesus is the center for the worship of the great Artemis, he states. Nothing is going to change that, he implies (vv. 35, 36). So, what's the big worry here? His point is that the place of Artemis is well-established and the labors a few obscure men is not going to undo what the whole world believes. This man, as did Demetrius, exaggerates to an incredible degree, but this was the prideful perspective held by the citizens of Ephesus. They really believed that their city was unique in all the world and they believed that everyone else felt as they did about Artemis.

The men who were being mistreated were “neither robbers of temples nor blasphemers of our goddess,” the town clerk adds (v. 37). His point is that there really is no reason for this chaos, therefore. He seems to see through the motives of Demetrius and the other tradesmen because he recommends that if they really have a case against anyone, they should pursue in the court system (v. 38). This official sees no real threat to Artemis and advises that any dispute should be handled by formal charges being filed before the magistrate. This man also recognizes something else, something more important in his mind than the complaint of Demetrius. He realizes that the city of Ephesus could find itself in considerable disfavor before the Romans if this episode did not end immediately (vv. 39, 40). Ephesus currently enjoyed the blessings of the Empire, but could quickly lose that privileged standing if the people were seen as indulging in lawless behavior.

These words from the town clerk seem to have carried some weight. Luke says that after he spoke, he dismissed the assembly (v. 40). The implication is that the people listened to this official, realized that he spoke wisely, and dispersed. So, what had been a dangerous mob of people shouting and threatening in an almost uncontrolled fashion, is suddenly quieted and the incident is over. This is the last event mentioned before Paul leaves Ephesus, as we will see in the next chapter.

Application

For our application, I want to offer three observations based on the verses we've covered today. First, I want to point out a principle that is illustrated in the motivation of Demetrius. He was not really concerned about the worship of Artemis. He was really concerned about his own financial welfare. If Paul's preaching had not resulted in people turning away from the worship of Artemis and, therefore, ceasing to buy the shrines being manufactured by Demetrius and the others, that man would never had raised a single protest. It was his love of money which cause him to start that riot. The gospel was spreading and as it spread, more and more idolaters were being turned from that wicked pursuit and this was cutting into the profits of Demetrius. His agitation is explained that easily.

The principle to which I referred is this: that which appears to offer some advantage is routinely preferred over the gospel. Demetrius rejected the gospel because he saw no financial increase in it. He defended the worship of Artemis because it meant he would continue to make money. Demetrius was a worldly man, a man who measured all things by the prosperity he could enjoy in this life. He sought to protect whatever brought him prosperity and physical comfort-in this case, the worship of Artemis. Sinners behave like this all the time. They constantly choose that which brings some measure of comfort or security in this world and have no desire to hear the gospel because the gospel declares that all of their supposed security is, in fact, a false hope.

Demetrius was only doing what sinners do-he was holding on to that which he believed was most valuable to him. He was blinded by sin, just like the rest of humanity. We all behave like Demetrius, we all hold onto and defend vigorously that which we think is important in this fallen world. Unless the Spirit of God regenerates us, that's the way we live and that's the way we die.

Second, I want to call attention to something illustrated by Paul's behavior in this story. Paul is not even the main figure in the account of the riot, but he is the reason for it. What I have in mind comes from the description Demetrius gives of Paul's teaching: the apostle was preaching that “gods made with hands are no gods at all.” This was the way in which Demetrius summed up Paul's ministry. Demetrius knew exactly what Paul thought about the worship of Artemis. He did not have to wonder where Paul stood on this issue. The reason this is true is because Paul spoke plainly. He spoke the truth and he spoke it without embellishment. Paul obviously wasted no time in letting the people of Ephesus know what would be the relationship between the gospel and the worship of Artemis. These things were not compatible because one was true and the other false.

Demetrius reveals that this was, indeed, Paul's approach when he summarizes Paul's position for the mob. Paul's conduct in Ephesus shows the necessity and value of speaking plainly. This was a place where idolatry reigned. For Paul to do anything less than declare that all those hand-made idols were no gods at all would have been to betray the Savior and deny the gospel which he was charged to preach. This was not a place where “diplomacy” was needed. This was a wicked city filled with sinners who worshiped lumps of silver instead of the true God of heaven. It was Paul's duty, therefore, to speak plainly. And the same is true for us when we are in situations where there is a clear, unmistakable contrast between our faith and what is being promoted around us. To do anything less than speak plainly is to deny the Lord and His gospel.

Third, I want to mention the tactics of Demetrius. I pointed out before that he attempted to mask his true concern, which was his financial welfare, by directing everyone's attention to something less personal and self-serving, something which others could support. Demetrius needed a cause which would, on the one hand, maintain his lucrative shrine-making business, while, on the other, be sufficient to appeal to a mass of people. If Demetrius had stood before the people and said “Hey, the preaching of that guy Paul is costing me money. Let's go get him,” then it's unlikely that he would have succeeded in causing a riot. Instead, Demetrius tapped into the religious dedication most of the citizens of Ephesus had toward Artemis. In this way, he got the mob he wanted and, had they not been stopped by the civil official, would probably have succeeded in getting rid of Paul permanently.

This tactic reminds me of the pro-abortionists in our day. They cloak their true desires behind that which they think sounds more dignified to the people of this country. “We must protect a woman's privacy,” they state. “We don't want the government telling us what to do with our own bodies,” they say. And they have many other arguments which sound noble to the unthinking and Biblically illiterate citizens of this nation. The truth is, there is big money in killing the unborn. But if Planned Parenthood, for example, appealed to people on the basis of their desire to make money, very few would be sympathetic.

This is the way the fallen mind works. It is always looking to gain an advantage by any means possible and deception seems to be the preferred ploy of our sinful hearts. We are wise if we remember this in our dealings with those who reject the gospel of our Savior.

Conclusion

While we are quick to condemn Demetrius and his tactics-and we should be-I want to point out that were it not for God's mercy, we would be just like him. We would still be using whatever means we could to gain an advantage in this world. We would still be pursuing that which ultimately is meaningless and empty. As we think of this truth, let's give thanks to the Savior who now strengthens us at His Table. These elements are intended to remind us of what He did for us and they are intended to help us in our struggle against sin. Call upon the Lord to make you wise and strong as you partake of this sacrament today. Give thanks to Him for delivering you from darkness.