(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.” 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”, both to announce his coming, and to make them more eager. “But he himself tarried awhile in Asia.” Most of all 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., for indeed the superstition was excessive. (a) “You 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 has 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.” He overturns, says he, our craft: (e) “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 habit? By doing what— by saying what? It is not for a Paul (to effect this), it is not for a man. Even this is enough, that he said, “They are no gods.” Now if the impiety (of the heathen religions) was so easy to detect, it ought to have been condemned long ago: if it was strong, it ought not to have been overthrown so quickly.
(b) For, lest they should consider within themselves (how strange), 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: (f) “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. (c) “whom all Asia and the world worships.” (g) “And when they heard, they were filled with wrath, and shouted, Great is Diana of the Ephesians!” For each city had its proper gods.
(d) They thought to make their voice a barrier against the Divine Spirit. Children indeed, these Greeks! (h) 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. See a disorderly multitude! “And when Paul,” etc. 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. 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 inflame 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.” Do you mark the inordinate rage? Well, and with rebuke does the town clerk say, “What man is there that knows not how that the city of the Ephesians—” (coming to the point) which they were frightened about. Is it this, says he, that you do not worship her?
And he does not say, “That knows not” Diana, but, “our city,” that it always worshipped her. “Seeing then that these things cannot be spoken against.” 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 you have brought hither,” etc. They wanted to make religion the pretext for what concerned their own money-making: (c) and it was not right 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. “There being no cause,” he says, “for this concourse, for which” (matter) “we shall not be able to give the account.” See how prudently, how cleverly, the unbelievers (act). Thus he extinguished their wrath. For as it is easily kindled, so also is it easily extinguished. “And when he had thus spoken,” it says, “he dismissed the assembly.”
Source: Homilies on Acts (New Advent)