The following discussion falls a little out of order (skipping over Acts 19:17-20 for the moment) so that we can cover the second incident of confrontation. It occurs in Ephesus, home to the Temple of Artemis (also known by the Roman name Diana). The Artemis cult in Ephesus was a powerful economic force in Asia Minor. Pilgrims streamed to the temple (a structure so grand that it was considered one of the seven wonders of the ancient world) in hopes of receiving from Artemis enhanced fertility in the hunt, in the field, or in the family. In this context, as with other tourism centers, many of the local industries were tied to the ongoing relevance of the attraction.[20]

A man named Demetrius, a silversmith who made silver shrines of Artemis, brought no little business to the artisans. These he gathered together, with the workers of the same trade, and said: “Men, you know that we get our wealth from this business. You also see and hear that not only in Ephesus but in almost the whole of Asia this Paul has persuaded and drawn away a considerable number of people by saying that gods made with hands are not gods. And there is danger not only that this trade of ours may come into disrepute, but also that the temple of the great goddess Artemis will be scorned, and she will be deprived of her majesty that brought all Asia and the world to worship her.” When they heard this, they were enraged and shouted: “Great is Artemis of the Ephesians!” The whole city was filled with confusion;  and people rushed together to the theater, dragging with them Gaius and Aristarchus, Macedonians who were Paul’s travel companions. (Acts 19:24-29)

As Demetrius recognizes, when people become followers of Jesus, they can be expected to change the way they use their money. Ceasing to buy items related to idol worship is merely the most obvious change. Christians might also be expected to spend less on luxury items for themselves and more on necessities for the benefit of others. Perhaps they will consume less and donate or invest more in general. There is nothing prohibiting Christians from buying silver items in general. But Demetrius is right to see that patterns of consumption will change if many people start believing in Jesus. This will always be threatening to those profiting most from the way things were before.

This prompts us to wonder which aspects of economic life in our own context might be incommensurate with the Christian gospel. For example, is it possible that, contrary to Demetrius’s fears, Christians have continued to buy goods and services incompatible with following Jesus? Have we become Christians, yet continued to buy the equivalent of silver shrines to Artemis? Certain “aspirational” branded items come to mind, which appeal to buyers’ desires to associate themselves with the social status, wealth, power, intelligence, beauty or other attributes implied by the items’ “brand promise.” If Christians claim that their standing comes solely from the unconditional love of God in Christ, does self-association with brands function as a kind of idolatry? Is buying a prestigious brand essentially similar to buying a silver shrine to Artemis? This incident in Ephesus warns us that following Jesus has economic consequences that may make us uncomfortable at times, to say the least.