Acts 19:17

Act 19:17-20. And this — Acknowledgment of the divine authority of Jesus and Paul, made in the absence of both; or this fact, concerning the possessed man, thus prevailing against the sons of Sceva; was known to all the Jews and Greeks dwelling in Ephesus — And became, doubtless, the common subject of conversation; and fear fell on them all — For in this instance they saw a striking proof of the malice of the devil, whom they served, and of the power of Christ, whom they opposed; and both were awful considerations. They saw that the name of Christ was not to be trifled with, or taken into their mouths rashly, nor his religion confounded with the pagan superstitions. Hence his name, by which his faithful servants cast out devils and cured diseases, without any resistance, was the more magnified — For now it appeared to be a name above every name. And many — Who had formerly been professors of unwarrantable arts, but who now believed — Being strongly impressed by what had happened, and struck with the power of the evil spirit over the sons of Sceva; came — To Paul, of their own accord; and confessed — That they had attempted to cure diseased persons by charms and other magical practices; and showed their deeds — The devices by which they had deceived the multitude; or made a public declaration of their unlawful practices. Many of them also, who used these curious arts — Magical arts, to which that soft appellation was given by those that practised them, now firmly believing the gospel; brought their books — In which the different forms of incantation for different diseases were prescribed, the method of making these incantations was showed, the herbs and other medicines to be used with these incantations were pointed out, and the seasons for using them were fixed. And burned them before all men — Who were present; and — A great many of them being judged of high value in that place; they counted the price of them, and found it fifty thousand pieces of silver — If these be taken for Jewish shekels, and valued at three shillings each, (which are the principles of Dr. Benson’s computation,) the sum will amount to seven thousand five hundred pounds sterling; or, setting it at two shillings and sixpence, to six thousand two hundred and fifty pounds. Nevertheless, the owners of them made a willing sacrifice of them to truth and piety; because the arts themselves being unlawful, it was not fit that the books which taught them should be in the possession of any person whatever. So mightily grew the word of God and prevailed — So remarkable was the triumph of the gospel over all considerations of honour or interest that could be opposed to it on this, or on any other occasion.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

19:17-19 The contrast between Paul and the Jewish exorcists was not lost on the people of Ephesus, Jews and Greeks alike. The resulting fear caused the inhabitants to honor and respect the name of the Lord Jesus. It led many to confess and forsake their sinful practices, including sorcery.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 19:17. Ἐμεγαλύντεο, was magnified) These exorcists were treated more severely than that person, who was casting out demons in Luk 9:49-50. But the same persons, though not forbidden by Paul, yet by the very disaster which they suffered were for the Christian cause (in spite of themselves). The contumely cast on those who act in a sinister manner is subservient to the Divine glory, and to the estimation of the servants of GOD endowed with real power.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_19:17-18. The first impression of this signal miscarriage of that application of the name of Jesus was in the case of the Ephesian multitude naturally fear, dread (see on Act_2:43) on account of its extraordinary nature (on ἐπέπεσε φόβος, comp. Luk_1:12); and then followed universal praise of that name (comp. Luk_7:16). And many who (through this event now) were believers (τῶν πεπιστ.[94]) came (to Paul) and confessed and made known (an exhaustive description) their deeds. This open confession (ἐξομολ., see on Mat_3:6) of their previous practices, which had been entirely alien and opposed to the faith in Christ, was the commencement of their new life of faith. In πολλοί and τὰς πράξ. αὐτ. the converted sorcerers and their evil tricks are meant to be included, but not they only (in opposition to Heinrichs and Olshausen); for it is not till Act_19:19 that these exclusively are treated of. As to πράξεις in a bad sense, comp. on Rom_8:13.

[94] This rendering of τῶν πεπιστ. is justified by ἐμεγαλύνετο κ.τ.λ., ver. 17. Others, as Baumgarten, understand those who had already previously been believers, but who had not yet arrived at such a confession. This, however, is not reconcilable with μετάνοια as the necessary moral condition of faith and baptism, which condition must have at an earlier period been fulfilled by those who had already at an earlier time become believers. Luther (see his gloss) has misunderstood the verse.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 19:17 . φόβος ἐπέπ .: characteristic phrase in St. Luke; see above on Luk 1:12 , and Friedrich, pp. 77, 78. καὶ ἐμεγαλύνετο : “continued to be magnified,” imperfect, as in Luk 7:16 , praise follows upon fear, Luk 23:47 ; cf. with Mat 27:54 , Friedrich, p. 78. τὸ ὄνομα Ἰ .: “jam cuncta illa nomina inania irritaque pro Iesu nomine putabantur” (Blass), see on Act 19:19 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 17. The name of the Lord Jesus was magnified.] They saw that there was a sovereign power in the name of Jesus, which could not be imitated by these lying exorcists: they therefore reverenced this name, and despised those pretenders.

Exorcisms or adjurations of evil spirits were very frequent in the primitive Church: the name of JESUS was that alone which was used. The primitive fathers speak strong and decisive words concerning the power of this name; and how demons were tormented and expelled by it, not only from individuals, but from the temples themselves. Exorcists formed a distinct class an the Church; hence we read of presbyters, deacons, exorcists, lectors, and door-keepers. The adjuration was commonly used over the catechumens, before they were admitted to baptism. Gregory of Nazianzen, and Cyril of Jerusalem speak much of this rite. See my Succession of Sacred Literature, under Cyril, and GREGORY Nazianzen; and see Suicer, under εξορκισμος.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

17. There came fear. The fruit of that vengeance which God brought upon those who did wickedly abuse the name of Christ is this, in that they were all touched with reverence, lest they should contemn that doctrine, whose revenger the Lord hath showed by an evident token and testimony he would be, and they were brought to reverence Christ. For, besides that God doth invite us by all his judgments to come thus far, that they may terrify us from sinning, in this example peculiarly was the majesty of Christ set forth, and the authority of the gospel established. Wherefore, there is more heavy and grievous punishment prepared for deceivers, who, with their enchantments, profane the name of Christ wittingly, lest they promise to themselves that they shall escape unpunished for such gross sacrilege. Whereas he saith that it was made known to all men, it signifieth as much as commonly or everywhere. For his meaning is, that the matter was much talked of among the people, to the end the name of Christ might be made known to more men.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(17) Fear fell on them all, and the name of the Lord Jesus was magnified.—The fact thus narrated had shown that the sacred Name stood on quite a different level from that of the other names which exorcists had employed. It was a perilous thing for men to use it rashly, without inward faith in all that the Name implied. Men thought more of it than they had done before, because they saw the punishment that fell on those who had profaned it.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

17. And this was known to all] It is better to render, with Rev. Ver., the verb literally, “became known.” It was no doubt a gradual spreading of the story. We may be sure that the “sons of Sceva” said little about it.

the Jews and Greeks also dwelling at Ephesus] Better, both Jews and Greeks, that dwelt at Ephesus. The A. V. does not shew “Jews and Greeks” to be an explanation of the preceding “all,” which it is in the original. Exorcists were plentiful enough at Ephesus, and the event would be looked on as a warning.

and fear … magnified] The “fear” was the first feeling and the most widely prevailing, for that would touch all who heard the history; the magnifying of the Lord Jesus was the later effect produced among those to whom Jesus was becoming known and worshipped.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Many also of them which used curious arts..... Magic arts, soothsaying, necromancy, conjuration, and the like, being convinced of the folly and wickedness of them:

brought their books together; by which they had learned these arts; Ephesus was famous for this sort of learning; here Apollonius Tyaneus, in the beginning of Nero's reign, opened a school and taught magic, and such like things: frequent mention is made of the Ephesian letters, which were no other than enchantments; and even Diana, the goddess of the Ephesians, is said to be a magician (k):

and burned them before all men; to show their detestation of them, and the truth and genuineness of their repentance for their former sins; and that these books might not be a snare to them for the future, nor be made use of by others:

and they counted the price of them, and found it fifty thousand pieces of silver; which is thought to answer to one thousand five hundred sixty two pounds and ten shillings of our money; reckoning a piece of silver, an Attic drachma; for such might be the silver pieces at Ephesus, a city of Greece, and which was of the value of our money seven pence halfpenny; but if Luke meant by pieces of silver, shekels, according to the Jewish way; see Gill on Mat 26:15 then the sum is much larger, for a shekel was about two shillings and six pence of our money; so that fifty thousand pieces of silver, amount to six thousand two hundred and fifty pounds; a large sum indeed for magic books! some manuscripts read "gold" instead of "silver", which must greatly increase the value.

(k) Tatian. contr. Graecos, p. 147.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

17 And this was known to all the Jews and Greeks also dwelling at Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified.

Ver. 17. And fear fell on them all] {See Trapp on "Act 5:5"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The name of the Lord Jesus was magnified - Acquired increasing honor. The transaction showed that the miracles performed in the name of the Lord Jesus by Paul were real, and were performed in attestation of the truth of the doctrine which he taught. Impostors could not work such miracles; and they who pretended to be able to do it only exposed themselves to the rage of evil spirits. It was thus shown that there was a real, vital difference between Paul and these impostors, and their failure only served to extend his reputation and the power of the gospel.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Fear fell on them all; they feared (after this example of God’s not holding them guiltless that had taken his name in vain) to profane the name of Christ, and much more to blaspheme or speak against it.

The name of the Lord Jesus was magnified; his authority, which the unclean spirit could not resist; and his doctrine and ministers, whose defence God had undertaken.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

17. Fear fell on them all—Terror lest they suffer the awful penalty of tampering with the Artemisian sorceries.

Name… Jesus… magnified—As superior to every other name, even that of Artemis, and as alone divine, and obeyed by the most terrible powers of hell. And this divine awe was universal, upon Jews and Greeks, so as to produce a deep impression upon Ephesus. (See notes on Act_13:12; Act_16:17.)

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Became for was, A.V.; both Jews and Greeks for the Jews and Greeks also, A.V.; that dwelt for dwelling, A.V.; upon for on, A.V. Fear fell upon them. Comp. Act_5:11-14, where the same effects are ascribed to the death of Ananias and Sapphire and the signs and wonders which were wrought by the apostles at that time. This fear produced by the putting forth of God"s power paralyzed for a time the enemies of the gospel, and enabled believers, as it were, to take possession of their new heritage, just as the miracles at the Red Sea and the destruction of Sihon and Og paralyzed the courage of the Canaanites and enabled the Israelites to take possession of their land. (Jos_2:9-11) With respect to theincident which caused this fear, it might at first seem inconsistent with our Lord"s saying to the apostles. (Luk_9:49, Luk_9:50) But the cases were very different. He who cast out devils in the name of Jesus, in the Gospel, does not seem to have had any hostility to the faith, for our Lord speaks of him as one who "is not against us." But these sons of Sceva were among the unbelieving Jews who were "hardened and disobedient;" and if their exorcisms had been permitted to succeed, they would have had power to withstand Paul, as Jannes and Jambres withstood Moses, and the very purpose for which miraculous power was given to St. Paul would have been frustrated. There- fore they were discomfited, and the subtle design of Satan to destroy, while seeming to magnify, the Name of Jesus was signally defeated. Comp. the somewhat similar incident at Philippi. (Act_16:16-18) Justin Martyr, in his "Diologue with Trypho," quoted by Alford on, Mat_12:27, speaks of the Jews as exorcising, sometimes in the name of kings (referring, doubtless, to Solomon) sometimes of just men, or of prophets, or of patriarchs. So these men took up the name of Jesus.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And the name of the Lord Jesus was magnified - So that even the malice of the devil wrought for the furtherance of the Gospel.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

17. The above mentioned tragedy gave great notoriety to the work.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

See notes on verse 13

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

17–20. This was known to all the Jews and Greeks. Ephesus was a great seat of magical arts. This event would have a powerful effect on those who dealt in charms, incantations, and magic, and of course would exalt the name of Christ.

Many that believed came. They had not been freed before from their old superstitions. If we are disposed to wonder at this, let us remember that there are Christians still who wear charms, watch signs, or go to fortune tellers.

Which used curious arts. Magical arts. Brought their books together, and burned them. There was real repentance, and they brought forth its fruits. These books, alluded to by ancient writers, were manuscript volumes of charms, incantations, recipes for love philtres, and other things of similar character. They counted the price of them. If the “piece of silver” is the Attic drachma or Roman denarius, as is probable (about sixteen cents), the whole value would be about $8,000. These “books” had considerable money value on account of their rarity.

So mightily grew the word of God. About this time the apostle wrote from Ephesus in the First Epistle to the Corinthians: “For a great and effectual door is opened unto me” (1 Cor. 16:9).

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

17. τοῦτο δὲ ἐγένετο γνωστόν, and this became known. The sentence refers to a gradual spreading of the story. We may be sure that ‘the sons of Sceva’ said as little about it as they could help.

πᾶσιν Ἰουδαίοις τε καὶ Ἕλλησιν τοῖς κατοικοῦσιν τὴν Ἔφεσον, to all both Jews and Greeks that dwelt at Ephesus. Exorcists were plentiful in Ephesus, and what had happened would be taken for a warning.

ἐπέπεσεν φόβος, fear fell on. This was the first and most prevalent. result. It touched every body that heard the history.

ἐμεγαλύνετο τὸ ὄνομα τ. κ. Ἰ., and the name of the Lord Jesus was magnified. This was the later and no doubt less widespread effect. It was produced among those by whom Jesus was becoming known and worshipped.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Was known [εγενετο γνωστον] . More correctly, became known.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.