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ACTS XIX. 21, 23.
"After these things were ended, Paul purposed
in the Spirit, when he had passed through
Macedonia and Achaia, to go to Jerusalem,
saying, After I have been there, I must also
see Rome. So he sent into Macedonia two of
them that ministered unto him, Timotheus and
Erastus; but he himself stayed in Asia for a
season. And the same time there arose no small
stir about the Way."
HE sends Timothy and Erastus into
Macedonia, but himself remains at Ephesus.
Having made a long enough stay in that city, he
wishes to remove elsewhere again. But how is
it, that having from the first chosen to depart
into Syria, he turns back to Macedonia? "He
purposed," it says, "in the Spirit,"
showing that all (that he did) was done not of
his own power. Now he prophesies, saying,
"I must also see Rome:" perhaps to comfort
them with the consideration of his not remaining
at a distance, but coming nearer to them again,
and to arouse the minds of the disciples by the
prophecy. At this point, I suppose, it was
that he wrote his Epistle to the Corinthians
from Ephesus, saying, "I would not have you
ignorant of the trouble which came to us in
Asia." (2 Cor. i. 8.) For since he
had promised to go to Corinth, he excuses
himself on the score of having loitered, and
mentions the trial relating the affair of
Demetrius. "There arose no small stir about
the Way." Do you see the renown
(acquired)? They contradicted, it says:
(then) came miracles, twofold: (then)
again, danger: such is the way the threads
alternate throughout the whole texture (of the
history). "For a, certain man named
Demetrius, a silversmith, which made silver
temples of Diana, brought no small gain unto
the craftsmen." (v. 24.). "Which
made," it says, "silver temples of Diana."
And how is it possible that temples could be
made of silver? Perhaps as small boxes
kibwria. Great was the honor paid to this
(Diana) in Ephesus; since, when (Hom. in
Eph. Prol.) their temple was burnt it so
grieved them, that they forbade even the name of
the incendiary ever to be mentioned.
See how, wherever there is idolatry, in every
case we find money at the bottom of it. Both in
the former instance it was for money, and in the
case of this man, for money. (ch. xix.
13.) It was not for their religion, because
they thought that in danger; no, it was for
their lucrative craft, that it would have
nothing to work upon. Observe the maliciousness
of the man. He was wealthy himself, and to him
indeed it was no such great loss; but to them
the loss was great, since they were poor, and
subsisted on their daily earnings.
Nevertheless, these men say nothing, but only
he. And observe: "Whom having collected,
and the workmen of like occupation," having
themselves common cause with him, "he said,
Sirs, ye know that by this craft we have our
wealth" (v. 25); then he brought the
danger home to them, that we are in danger of
falling from this our craft into starvation.
"Moreover ye see and hear, that not alone at
Ephesus, but almost throughout all Asia, this
Paul hath persuaded and turned away much
people, saying that they be no gods, which are
made with hands: so that not only this our craft
is in danger to be set at naught; but also,
that the temple of the great goddess Diana
should be despised, and her magnificence should
be destroyed, whom all Asia and the world
worshippeth. And when they heard these
sayings, they were full of wrath, and cried
out, saying, Great is Diana of the
Ephesians." (v. 26-28.) And yet the
very things he spoke were enough to bring them to
true religion: but being poor senseless
creatures, this is the part they act. For if
this (Paul being) man is strong enough to turn
away all, and the worship of the gods is in
jeopardy, one ought to reflect, how great must
this man's God be, and that he will much more
give you those things, for which ye are afraid.
Already (at the outset) he has secured a hold
upon their minds by saying, "This Paul hath
turned away much people, saying, that they be
no gods, which are made with men's hands."
See what it is that the heathen are so indignant
at; because he said that "they which be made of
men are no gods." throughout, he drives his
speech at their craft. Then that which most
grieved them he brings in afterwards. But,
with the other gods, he would say, we have no
concern, but that "the temple also of the great
goddess Diana is in danger to be destroyed."
Then, lest he should seem to say this for the
sake of lucre, see what he adds: "Whom the
whole world worshippeth." Observe how he
showed Paul's power to be the greater, proving
all (their gods) to be wretched and miserable
creatures, since a mere man, who was driven
about, a mere tentmaker, had so much power.
Observe the testimonies borne to the Apostles
by their enemies, that they overthrew their
worship. There (at Lystra) they brought
"garlands and oxen." (ch. xiv. 13.)
Here he says, "This our craft is in danger to
be set at naught.--Ye have filled (all)
everywhere with your doctrine." (ch. v.
28.) So said the Jews also with regard to
Christ: "Ye see how the world is going after
Him" (John xii. 19); and, "The
Romans shall come and take away our city."
(ch. xi. 48). And again on another
occasion, "These that have turned the world
upside down are come hither also." (ch.
xvii. 6).--"And when they heard these
sayings, they were full of wrath." Upon what
was that wrath called forth? On hearing about
Diana, and about their source of gain. "And
cried out, saying, Great is Diana of the
Ephesians. And the whole city was filled with
confusion:and rushed with one accord into the
theatre." (v. 29). Such is the way with
vulgar minds, any trivial occasion shall hurry
them away and inflame their passions. Therefore
it behooves to do (things) with (strict)
examination. But see how contemptible they
were, to be so exposed to all (excitements)!
"Having caught Gains and Aristarchus, men of
Macedonia, Paul's companions in travel, they
dragged them:" (here) again recklessly, just
as did the Jews in the case of Jason; and
everywhere they set upon them. "And when Paul
would have entered in unto the people, the
disciples suffered him not," (v. 30) so
far were they from all display and love of
glory. "And certain of the Asiarchs, which
were his friends, sent unto him, desiring him
that he would not adventure himself into the
theatre" (v. 31) to a disorderly populace
and tumult. And Paul complies for he was not
vaingloribly was confused." Such is the nature
of the multitude: it recklessly follows, like
fire when it has fallen upon fuel; and the more
part knew not wherefore they were come
together." (v. 32.) "And they drew
Alexander out of the multitude, the Jews
putting him forward." It was the Jews that
thrust him forward; but as providence ordered
it, this man did not speak. "And Alexander
beckoned with the hand, and would have made his
defence unto the people" (v. 33.) "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?" (v.
34.) A childish understanding indeed! as if
they were afraid, lest their worship should be
extinguished, they shouted without
intermission. For two years had Paul abode
there, and see how many heathen there were
still! "And when the town clerk had appeased
the people, he said, Y men of Ephesus, what
man is there that knoweth not how that the city
of the Ephesians is temple-keeper of the great
goddess Diana, and of the image which fell
thing were not palpable. With this saying first
he extinguished their wrath. "And of the
Diopetes." There was another sacred object
ieron that was so called. Either he means the
piece of burnt earth or her image. This a lie.
"Seeing then that these things cannot be spoken
against, ye ought to be quiet, and to do
nothing rashly. For ye have brought hither
these men, which are neither robbers of
churches, nor yet blasphemers of your
goddess." (v. 36, 37.) All this
however he says to the people; but in order that
those (workmen) also might become more
reasonable, he says: "Wherefore if
Demetrius, and the craftsman which are with
him, have a mater against any man, the law is
open, and there are deputies: let them implead
one another. But if ye enquire anything
concerning other matters, it shall be determined
in a lawful assembly. For we are in danger to
be called in question for this day's uproar,
there being no cause, for which (matter) we
shall not be able to give an account for this
concourse" v. 38-40.) "A lawful
assembly," he says, for there were three
assemblies according to law in each month; but
this one was contrary to law. Then he terrified
them also by saying, "We are in danger to be
called to account" for sedition. But let us
look again at the things said.
(Recapitulation.) "After these things were
ended," it says, "Paul purposed in the
Spirit, when he had passed through Macedonia
and Achaia to go to Jerusalem," saying,
"After I have been there, I must also see
Rome." (v. 21.) He no longer speaks
here after the manner of a man, or, He
purposed to pass through those regions, without
tarrying longer. Wherefore does he send away
Timothy and Erastus? Of this I suppose he
says, "Wherefore when we could no longer
forbear, we thought it good to be left at
Athens alone. He sent away," it says, "two
of those who ministered to him" (1 Thess.
iii. 1), both to announce his coming, and to
make them more eager. "But he himself tarried
awhile in Asia." (v. 22.) Most of alI
does he pass his time in Asia; and with
reason: there, namely, was the tyranny, of
the philosophers. (Afterwards) also he came
and discoursed to them again. "And the same
time" etc. (v. 23), for indeed the
superstition was excessive "Ye both see and
hear," so palpable was the result that was
taking place--" that not alone at Ephesus,
but almost throughout all Asia, this Paul by
persuading hath turned away," not by violence:
this is the way to persuade a city. Then, what
touched them closely, "that they be no gods
which are made with hands." (v. 26.) He
overturns, says he, our craft: "From this
work we have our wealth. Hath persuaded."
How did he persuade--he, a man of mean
consideration? How prevail over so great a
force of a man. Even this is enough, that he
said, it ought to have been condemned long ago:
if it was strong, it ought not to have been
overthrown so quickly. For, lest they should
that a human being should have such power as
this, and if a human being has power to effect
such things, why then one ought to be persuaded
by that man, he adds: "not only is this our
craft in danger to be set at naught, but
also," as if forsooth alleging a greater
consideration, "the temple of the great goddess
Diana," etc. "whom all with wrath, and
shouted, Great is Diana of the Ephesians!"
(v. 28.) For each city had its proper
gods. They thought to make their voice a
barrier against the Divine Spirit. Children
indeed, these Greeks! And their feeling was
as if by their voice they could reinstate the
worship of her, and undo what had taken place!
"And the whole city," etc. (v. 29.)
See a disorderly multitude! "And when
Paul," etc. (v. 30.) Paul then wished
to enter in that he might harangue them: for he
took his persecutions as occasions for
teaching:" but the disciples suffered him
not." Mark, how great forethought we always
find them taking for him. At the very first
they brought him out that they might not (in his
person) receive a mortal blow; and yet they had
heard him say "I must also see Rome." But
it was providential that he so predicts
beforehand, that they might not be confounded at
the event. But they would not that he should
even suffer any evil. "And certain of the
Asiarchs besought him that he would not enter
into the theatre." Knowing his eagerness,
they "besought him:" so much did all the
believers love him.--"And they drew
Alexander," etc.v. 33.) This
Alexander, why did he wish to plead? Was he
accused? No, but it was to find an
opportunity, and overturn the whole matter, and
inflame8) the anger of the people. "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."v. 34.) Do
you mark the inordinate rage? Well, and with
rebuke does the town clerk say, "What man is
there that knoweth not how that the city of the
Ephesians--" (v. 35) coming to the
point) which they were frightened about. Is it
this,4) says he, that ye do not worship her?
And he does not say, "That knoweth not"
Diana, but, "our city," that it always
worshipped her.5) "Seeing then that these
things cannot be spoken against."v. 36.)
Why then do ye make a question about them, as
if these things were not plain?b) Then he
quietly chides them, showing that they had come
together without reason. "And to do nothing
rashly" he says. Showing that they had acted
rashly.a) "For ye have brought hither"
etc.v. 37.) They wanted to make religion
thepretext for what concerned their own
money-making:c) and it was not fight on
account of private charges to hold a public
assembly. For he put them to a nonplus, and
left them not a word to say for themselves.6)
"There being no cause," he says, "for this
concourse, for which"matter) "we shall
not7) be able to give the account."v.
40.) See how prudently, how cleverly, the
unbelieversact). Thus he extinguished their
wrath. For as it is early kindled, so also is
it easily extinguished. "And when he had thus
spoken," it says, "he dismissed the
assembly."v. 41.)
Seest thou how God permits trials, and by them
stirs up and awakens the disciples, and makes
them more energetic? Then let us not sink down
under trials: for He Himself will "also make
the way of escape, that we may be able to bear
them."1 Con x. 13.) Nothing so makes
friends, and rivets them so firmly, as
affliction: nothing so fastens and compacts the
souls of believers: nothing is so seasonable for
us teachers in order that the things said by us
may be heard. For the hearer when he is in ease
is listless and indolent, and seems to suffer
annoyance from the speaker: but when he is in
affliction and distress, he falls into a great
longing for the hearing. For when distressed in
his soul, he seeks on all sides to find comfort
for his affliction: and the preaching brings no
small comfort. "What then," you will say,
"of the Jews? How was it that in consequence
of their weakheartedness, they did not hear?"
Why, they were Jews, those ever weak and
miserable creatures: and besides, the
affliction in their case was great, but we speak
of affliction in moderation. For observe: they
expected to be freed from the evils that
encompassed them, and they fell into numberless
greater evils: now this is no common distress to
the soul. Afflictions cut us off from the
sympathy we have for the present world as appears
in this, that we wish for death immediately,
and cease to be loving of the body: which very
thing is the greatest part of wisdom, to have no
hankering, no ties to the present life. The
soul which is afflicted does not wish to be
concerned about many things: repose and
stillness are all it desired, content for its
part to have done with the things present, even
though there be nothing else to follow. As the
body when wearied and distressed does not wish to
indulge in amours, or gormandizing, but only to
repose and lie down in quiet; so the soul,
harassed2) by numberless evils, is urgent to
be at rest and quit. The soul which is at ease
isapt to be) fluttered, alarmed, unsettled:
whereas in this there is no vacuity, no running
to waste: and the one is more manly, the other
more childish; the one has more water, is
tossed to and fro, just so is the soul that our
greatest faults arise out of overmuch pleasure,
any one may see. Come, if you will, let us
represent to ourselves two houses, the one where
people are marrying, the other where they are
mourning: let us enter in imagination into
each: let us see which is better than the
other. Why, that of the mourner will be found
full of seriousness filosofias; that of the
marrying person, full of indecency. For
look,here are) shameful words, unrestrained
laughter, more unrestrained motions, both dress
and gait full of indecency, words fraught with
mere nonsense and foolery: in short, all is
ridicule there, all ridiculous.2) I do not
say the marriage is this; God forbid; but the
accompaniments of the marriage. Then nature is
beside itself in excess of riot. Instead of
human beings, those present become brute
creatures, some neighing like horses, others
kicking like asses: such utter license, such
dissolute unrestraint: nothing serious, nothing
noble:it is) the devil's pomp, cymbals, and
pipes, and songs teeming with fornication and
adultery. But not so in that house where there
is mourning; all is well-ordered there: such
silence, such repose, such composure; nothing
disorderly, nothing extravagant: and if any one
does speak, every word he utters is fraught with
true philosophy: and then the wonderful
circumstance is, that at such times not men
only, but even servants and women speak like
philosophers--for such is. the nature of
sorrow--and while they seem to be consoling the
mourner, they in fact utter numberless truths
full of sound philosophy. Prayers are there to
begin with, that the affliction may stop there,
and go no further: many a one comforting the
sufferer, and recitals without number of the
many who have the like cause for mourning.
"For what is man?"they ask)and thereupon) a
serious examination of our nature--"aye,
then, what a remindingone another) of things to
come, of the Judgment.So from both these
scenes) each returns home: from the wedding,
grieved, because he himself is not in the
enjoyment of the like good fortune; from the
mourning, light-hearted, because he has not
himself undergone the like affliction, and
having all his inward fever quenched. But what
will you? Shall we take for another contrast
the prisons and the theatres? For the one is a
place of suffering, the other of where there is
sadness, there must needs be seriousness. He
who aforetime was rich, and inflated with his
own importance, now will even suffer any common
person to converse. with him, fear and sorrow,
like some mightier fire, having fallen on his
soul, and softening down his harshness: then he
becomes humble, then of a sad countenance, then
he feels the changes of life, then he bears up
manfully against everything. But in a theatre
all is the reverse of this--laughter,
ribaldry, devil's pomp, dissoluteness, waste
of time, useless spending of days, planning for
extravagant lust, adultery made a study of,
practical training to fornication, schooling in
intemperance, encouragement to filthiness,
matter for laughter, patterns for the practice
of indecency. Not so the prison: there you
will find humbleness of mind, exhoration
incentive to seriousness, contempt of worldly
things;these) are all trodden under foot and
spurned and, fear stands overthe man there),
as a schoolmaster over a child, controlling him
to all his duties. But if you will, let us
examine in a different way.1) I should like
you to meet a man on his return from a theatre,
and another coming out of prison; and while you
would see the soul of the one fluttered,
perturbed, actually tied and bound, that of the
other you would see enlarged, set free, buoyant
as on wings. For the one returns from the
theatre, enfettered by the sight of the women
there, bearing about chains harder than any
iron, the scenes, the words, the gestures,
that he saw there. But the other on his return
from the prison, released from allbounds),
will no longer his own case with that ofthose)
others.To think) that he is not in bonds will
make him thankful ever after; be will despise
human affairs, as seeing so many rich men there
in calamity, menonce) having power to do many
and great things, and now lying bound there:
and if he should suffer anything unjustly, he
will bear up against this also; for of this too
there were many examples there: he will be led
to reflect upon the Judgment to come and will
shudder, seeing here2) On the earthly
prison) how it will be there. For as it is
with one here shut up in prison, so in that
world also before the Judgment, before the Day
that is to come. Towards wife, children, and
servants, he will be more gentle. Not so he
that comes from the theatre: he will look upon
his wife with more dislike, he will be peevish
with his servants, bitter towards his children,
and savage towards all. Great are the evils
theatres cause to cities, great indeed, and we
do not even know that they are great. Shall we
examine other scenes of laughter also, I mean
the feasts, with their parasites, their
flatterers, and abundance of luxury, andcompare
with them) places where are the halt and blind?
As before, in the former is drunkenness,
luxury, and dissoluteness, in the latter the
reverse.-See also with regard to the body,
when it is hot-blooded, when it is in good
case, it undergoes the quickest change to
sickness: not so, when it has been kept low.
Then let me make my meaning clearer to
you:--let there be a body having plenty of
blood, plenty of flesh, plump With good
living: this body will be apt even from any
chance food to engender a fever, if it be simply
idle. But let there be another, struggling
rather with hunger and hardship: this is not
easily overcome, not easily wrestled down by
disease. Blood, though it may be healthy in
us, does often by its very quantity engender
disease: but if it be small in quantity, even
though it be not healthy, it can be easily
worked off. So too in the case of the soul,
that which leads an easy, luxurious life, has
its impulses quickly swayed to sin: for such a
soul is next neighbor to folly, to pleasure, to
vainglory also, and envy, and plottings, and
slanderings. Behold this great city of ours,
what a size it is! Whence arise the evils? is
it not from those who are rich? is it not from
those who are in enjoyment? Who are they that
"drag" men "before the tribunals?" Who,
that dissipate properties? Those who are
wretched and outcasts, or those who are inflated
with consequence, and in enjoyment? It is not
possible that any evil can happen from a soul
that is afflicted.James ii. 6.) Paul knew
the gain of this: therefore he says,
"Tribulation worketh patience, and patience
experience, and experience hope, and hope
maketh not ashamed."Rom. v. 3.) Then let
us not sink in our afflictions, but in all
things give thanks, that so we may get great
gain, that we may be well-pleasing to God,
who permits afflictions. A great good is
affliction: and we learn this from our own
children: for without afflictiona boy) would
learn nothing useful. But we more than they,
need affliction. For if there, when the
passionsas yet) are quiet,chastisement)
benefits them, how much more us, especially
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