Acts 19:8

Paul is here very busy at Ephesus to do good.

I. He begins, as usual, in the Jews' synagogue, and makes the first offer of the gospel to them, that he might gather in the lost sheep of the house of Israel, who were now scattered upon the mountains. Observe,

1. Where he preached to them: in their synagogue (Act 19:8), as Christ used to do. He went and joined them in their synagogue-worship, to take off their prejudices against him, and to ingratiate himself with them, while there was any hope of winning upon them. Thus he would bear his testimony to public worship on sabbath days. Where there were no Christian assemblies yet formed, he frequented the Jewish assemblies, while the Jews were not as yet wholly cast off. Paul went into the synagogue, because there he had them together, and had them, it might be hoped, in a good frame.

2. What he preached to them: The things concerning the kingdom of God among men, the great things which concerned God's dominion over all men and favour to them, and men's subjection to God and happiness in God. He showed them their obligations to God and interest in him, as the Creator, by which the kingdom of God was set up, - the violation of those obligations, and the forfeiture of that interest, by sin, by which the kingdom of God was pulled down, - and the renewing of those obligations and the restoration of man to that interest again, by the Redeemer, whereby the kingdom of God was again set up. Or, more particularly, the things concerning the kingdom of the Messiah, which the Jews were in expectation of, and promised themselves great matters from; he opened the scriptures which spoke concerning this, gave them a right notion of this kingdom, and showeth them their mistakes about it.

3. How he preached to them. (1.) He preached argumentatively: he disputed; gave reasons, scripture-reasons, for what he preached, and answered objections, for the convincing of men's judgments and consciences, that they might not only believe, but might see cause to believe. He preached dialegomenos - dialogue-wise; he put questions to them and received their answers, gave them leave to put questions to him and answered them. (2.) He preached affectionately: he persuaded; he used not only logical arguments, to enforce what he said upon their understandings, but rhetorical motives, to impress what he said upon their affections, showing them that the things he preached concerning the kingdom of God were things concerning themselves, which they were nearly concerned in, and therefore ought to concern themselves about, Co2 5:11, We persuade men. Paul was a moving preacher, and was a master of the art of persuasion. (3.) He preached undauntedly, and with a holy resolution: he spoke boldly, as one that had not the least doubt of the things he spoke of, nor the least distrust of him he spoke fRom. nor the least dread of those he spoke to.

4. How long he preached to them: For the space of three months, which was a competent time allowed them to consider of it; in that time among them that belonged to the election of grace were called in, and the rest were left inexcusable. Thus long Paul preached the gospel with much contention (Th1 2:2), yet he did not fail, nor was discouraged.

5. What success his preaching had among them. (1.) There were some that were persuaded to believe in Christ; some think this is intimated in the word persuading - he prevailed with them. But, (2.) Many continued in their infidelity, and were confirmed in their prejudices against Christianity. When Paul called on them before, and preached only some general things to them, they courted his stay among them (Act 18:20); but now that he settled among them, and his word came more closely to their consciences, they were soon weary of him. [1.] They had an invincible aversion to the gospel of Christ themselves: they were hardened, and believed not; they were resolved they would not believe, though the truth shone in their faces with ever such a convincing light and evidence. Therefore they believed not, because they were hardened. [2.] They did their utmost to raise and keep up in others an aversion to the gospel; they not only entered not into the kingdom of God themselves, but neither did they suffer those that were entering to go in; for they spoke evil of that way before the multitude, to prejudice them against it. Though they could not show any manner of evil in it, yet they said all manner of evil concerning it. These sinners, like the angels that sinned, became Satans, adversaries and devils, false accusers.

II. When he had carried the matter as far as it would go in the synagogue of the Jews, and found that their opposition grew more obstinate, he left the synagogue, because he could not safely, or rather because he could not comfortably and successfully, continue in communion with them. Though their worship was such as he could join in, and they had not silenced him, nor forbidden him to preach among them, yet they drove him from them by their railing at those things which he spoke concerning the kingdom of God: they hated to be reformed, hated to be instructed, and therefore he departed from them. Here we are sure there was a separation and no schism; for there was a just cause for it and a clear call to it. Now observe,

1. When Paul departed from the Jews he took the disciples with him, and separated them, to save them from that untoward generation (according to the charge Peter gave to his new converts, Act 2:40); lest they should be infected with the poisonous tongues of those blasphemers, he separated those who believed, to be the foundation of a Christian church, now that they were a competent number to be incorporated, that others might attend with them upon the preaching of the gospel, and might, upon their believing, be added to them. When Paul departed there needed no more to separate the disciples; let him go where he will, they will follow him.

2. When Paul separated from the synagogue he set up a meeting of his own, he disputed daily in the school of one Tyrannus. He left the synagogue of the Jews, that he might go on with the more freedom in his work; still he disputed for Christ and Christianity, and was ready to answer all opponents whatsoever in defence of them; and he had by this separation a double advantage. (1.) That now his opportunities were more frequent. In the synagogue he could only preach every sabbath day (Act 13:42), but now he disputed daily, he set up a lecture every day, and thus redeemed time: those whose business would not permit them to come one day might come another day; and those were welcome who watched daily at these gates of wisdom, and waited daily at the posts of her doors. (2.) That now they were more open. To the synagogue of the Jews none might come, nor could come, but Jews or proselytes; Gentiles were excluded; but, when he set up a meeting in the school of Tyrannus, both Jews and Greeks attended his ministry, v. 10. Thus, as he describes this gate of opportunity at Ephesus (Co1 16:8, Co1 16:9), a wide door and an effectual was opened to him, though there were many adversaries. Some think this school of Tyrannus was a divinity-school of the Jews, and such a one they commonly had in their great cities besides their synagogue; they called it Bethmidrash, the house of enquiry, or of repetition; and they went to that on the sabbath day, after they had been in the synagogue. They go from strength to strength, from the house of the sanctuary to the house of doctrine. If this was such a school, it shows that though Paul left the synagogue he left it gradually, and still kept as near it as he could, as he had done, Act 18:7. But others think it was a philosophy-school of the Gentiles, belonging to one Tyrannus, or a retiring place (for so the word scholē sometimes signifies) belonging to a principal man or governor of the city; some convenient place it was, which Paul and the disciples had the use of, either for love or money.

3. Here he continued his labours for two years, read his lectures and disputed daily. These two years commence from the end of the three months which he spent in the synagogue (Act 19:8); after they were ended, he continued for some time in the country about, preaching; therefore he might justly reckon it in all three years, as he does, Act 20:31.

4. The gospel hereby spread far and near (Act 19:10): All those that dwelt in Asia heard the word of the Lord Jesus; not only all that dwelt in Ephesus, but all that dwelt in that large province called Asia, of which Ephesus was the head city - Asia the Less it was called. There was great resort to Ephesus from all parts of the country, for law, traffic, religion, and education, which gave Paul an opportunity of sending the report of the gospel to all the towns and villages of that country. They all heard the word of the Lord Jesus. The gospel is Christ's word, it is a word concerning Christ. This they heard, or at least heard of it. Some of all sects, some out of all parts both in city and country, embraced this gospel, and entertained it, and by them it was communicated to others; and so they all heard the word of the Lord Jesus, or might have heard it. Probably Paul sometimes made excursions himself into the country, to preach the gospel, or sent his missionaries or assistants that attended him, and thus the word of the Lord was heard throughout that region. Now those that sat in darkness saw a great light.

III. God confirmed Paul's doctrine by miracles, which awakened people's enquiries after it, fixed their affection to it, and engaged their belief of it, Act 19:11, Act 19:12. I wonder we have not read of any miracle wrought by Paul since the casting of the evil spirit out of the damsel at Philippi; why did he not work miracles at Thessalonica, Berea, and Athens? Or, if he did, why are they not recorded? Was the success of the gospel, without miracles in the kingdom of nature, itself such a miracle in the kingdom of grace, and the divine power which went along with it such a proof of its divine original, that there needed no other? It is certain that at Corinth he wrought many miracles, though Luke has recorded none, for he tells them (Co2 12:12) that the signs of his apostleship were among them, in wonders and mighty deeds. But here at Ephesus we have a general account of the proofs of this kind which he gave his divine mission. 1. They were special miracles - Dunameis ou tuchousas. God exerted powers that were not according to the common course of nature: Virtutes non vulgares. Things were done which could by no means be ascribed either to chance or second causes. Or, they were not only (as all miracles are) out of the common road, but they were even uncommon miracles, such miracles as had not been wrought by the hands of any other of the apostles. The opposers of the gospel were so prejudiced that any miracles would not serve their turn; therefore God wrought virtutes non quaslibet (so they render it), something above the common road of miracles. 2. It was not Paul that wrought them (What is Paul, and what is Apollos?) but it was God that wrought them by the hand of Paul. He was but the instrument, God was the principal agent.

3. He not only cured the sick that were brought to him, or to whom he was brought, but from his body were brought to the sick handkerchiefs or aprons; they got Paul's handkerchiefs, or his aprons, that is, say some, the aprons he wore when he worked at his trade, and the application of them to the sick cured them immediately. Or, they brought the sick people's handkerchiefs, or their girdles, or caps, or head-dresses, and laid them for awhile to Paul's body, and then took them to the sick. The former is more probable. Now was fulfilled that word of Christ to his disciples, Greater works than these shall you do. We read of one that was cured by the touch of Christ's garment when it was upon him, and he perceived that virtue went out of him; but here were people cured by Paul's garments when they were taken from him. Christ gave his apostles power against unclean spirits and against all manner of sickness (Mat 10:1), and accordingly we find here that those to whom Paul sent relief had it in both those cases: for the diseases departed from them and the evil spirits went out of them, which were both significant of the great design and blessed effect of the gospel, and the healing of spiritual disease, and freeing the souls of men from the power and dominion of Satan.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Act_19:8-22

And he welt into the synagogue.

Pauls ministry at Ephesus

I. Wonderful preaching.

1. Manner of the preaching.

(1) It was bold (Act_4:31; 2Co_7:4; Php_1:14).

(2) It was logical (Act_18:19; Act_28:23; Jud_1:3).

2. Rejection of the preaching.

(1) Hard hearts (Exo_8:15; Mar_6:52; 2Ti_1:15).

(2) Evil speech (Act_28:22; 2Pe_2:2; Jud_1:10; Luk_2:34).

3. Extent of the preaching: Two years; so that all … in Asia heard.

4. Lessons:

(1) Be bold. Christs servants must always be reverent, but they should never flinch.

(2) Be logical. If the subject of the prayer meeting is home missions, dont speak fifteen minutes on the desirability of Christian contentment.

(3) Be earnest. Better than grace in speech, or eloquence, or polish, or anything else, or everything else, is a downright, unflinching earnestness.

(4) Be patient. Paul was contented to teach his Bible class every day for two years, and he would have kept at it till he died, even though no results appeared, if God had so willed it.

(5) Be hopeful. From the little mission school you have organised at Ephesus mighty Christianising influences may perchance steal out by ways unknown to you into the great outlying wicked Christless Asia.

(6) Be trustful. Speak the word; sow the seed; point the way. So surely as God is God, your work shall not be wasted.

II. Wonderful healing.

1. Righteous miracles performed.

(1) Removing diseases (Mat_8:15; Luk_9:1; Act_2:43; Act_5:16).

(2) Casting out evil spirits (Mat_12:22; Mar_6:13; Luk_10:17; Luk_8:29; Act_16:18).

2. Unrighteous miracles attempted.

(1) The would be agents (Deu_18:20; Mat_7:15; Mat_24:5; 2Co_11:13).

(2) The proposed means.

(3) The results.

3. Lessons: The Great Physician--

(1) Alike of worn-out bodies and of sin-sick souls, is God.

(2) Generally uses human instrumentalities when He would renew the life of soul or body.

(3) Does not countenance quackery in either bodily or spiritual healing.

(4) Blesses the work of those who truly and unselfishly labour in His name.

(5) Will terribly recompense those who borrow His name for unhallowed purposes of gain.

(6) Will heal you. Are you unwilling, or is there nothing wrong in your spiritual life?

(7) Is your only hope. Beware of the little physicians and the quacks.

III. Wonderful repenting.

1. Moved to repentance.

(1) Fearing (Jos_24:14; Psa_64:9; Luk_1:65; Act_5:11).

(2) Glorifying (Php_1:20; 2Th_1:12; Heb_2:9; Rev_5:12).

2. Repentance (Mat_3:6; Rom_10:10; 2Co_7:9; 1Jn_1:9).

3. Fruits of repentance.

(1) In purified lives (Gen_35:4; Exo_22:20; Deu_7:25; Luk_14:26; Heb_10:34).

(2) In the spread of the truth.

4. Lessons:

(1) When the wonders of Gods healing providence are revealed, well may the people be astonished.

(2) When the greatness of Gods might is made known, well may the people fear.

(3) When the fear of God has entered, then must the evil in the heart be confessed and driven out.

(4) When the fear of God has entered the heart, straightway cometh the love that casteth out fear.

(5) When the love of God has filled the heart, there is no room for old money-making rubbish to cumber up the precious space.

(6) When the love of God comes in, the hate of God goes out forever.

(7) When the love of God has filled one heart, it seeks to flow through that to others. Blessed they through whose hearts it flows unhindered! (S. S. Times.)

Pauls ministry at Ephesus

1. Preaching the truth (Act_19:8-10).

2. Proving the truth (Act_19:11-12).

3. Perverting the truth (Act_19:13-16).

4. Practising the truth (Act_19:17-20). (A. F. Schauffler.)

Pauls preaching at Ephesus

What this was we gather from the context, from the valedictory address at Miletus, and from the Epistle to the Ephesians. The apostle proclaimed--

I. The gospel as a true, Divine, and saving revelation (Eph_1:13).

1. It was not a new opinion or system; it was the word of truth. As such the apostle proclaimed it; not as its originator, but simply as its herald. He told it because he had been commissioned to tell it; and not in fragments or in shapes of growing clearness and symmetry, but at once in all its fulness and perfection. It is truth; therefore accept it, and live by it. If you refuse it, it is at the peril of your souls.

2. For it is not only truth, but gospel--good news, of which salvation is the theme. Men cannot know what the salvation is till they feel what the danger is; and that danger is beyond description--the guilt and misery of sin--guilt that man cannot expiate, and misery out of which he can by no effort or sorcery charm himself. Must it not, then, be good news to hear of deliverance?

II. Christ as the one theme in this word of truth and the one Agent in this salvation. The vagabond Jews used as their spell, Jesus, whom Paul preacheth. They characterised his preaching by this, and truly. He preached Jesus--no one but Jesus; the same in the school of Tyrannus as it had been in the synagogue, the same at his second visit as at his first.

1. As the one Saviour, able and willing to save.

2. As Master, presenting a perfect example, and giving ability to copy it.

3. As Judge.

4. As the Reconciler of Jew and Gentile, and of both to God (Eph_2:14-16).

5. As the chief Cornerstone which unites and sustains the Church (Eph_2:20-21).

III. Repentance towards God and faith towards our lord Jesus Christ (Act_20:21).

1. Repentance is that state of heart which every sinner ought to cherish before God, whose law he has broken, and whose sentence he has merited. To feel sin, to mourn over it, to confess it without reserve or apology, to hate it, to forsake it, and in Gods name and strength to follow after holiness. Evangelical contrition is very different from selfish despair, and from the sorrow of the world which worketh death, for it is the first pulsation of life.

2. Faith toward our Lord Jesus Christ--faith resting on Him as its one object; for Christ is not Saviour to anyone in reality till He be believed in. Faith is thus the cardinal or distinctive grace, and the want of it is fatal. Up till the first moment of faith no saving change is produced on the heart.

3. Repentance and faith were his twin doctrines--repentance towards God, as He it is who loved us, though we so heinously sinned against Him; and faith towards our Lord Jesus Christ, as He it is who, bearing the penalty, is the propitiation through faith in His blood. For repentance and faith are united closely--repentance conditioned by faith, and faith urged and necessitated by repentance.

IV. The necessity of holiness and its connection with heaven as the preparation for it (Eph_4:20-24; Eph_5:5). When among them he had insisted on purity of heart and life, on entire renovation, the putting off of the old man, renewal in the spirit of the mind, and the assumption of the new man. This purity is called learning Christ and obedience to the truth as the truth is in Jesus. And he says, Ye know it--ye know what holiness and unworldliness are incumbent upon you as expectants of glory. For Christ is Master as well as Saviour, the object of imitation as well as the object of faith. The design of His death is to bring man back to his primeval state--righteousness and true holiness. The sins which the apostle censures in the Ephesian Church are yet far from uncommon among us. Intemperance, for example--how many jocular and palliative names are given to it; and impurity--what neutral, nay, graceful terms have been coined to cover its baseness! But Christs authority interposes, and we dare not tamper with sin; the purity of heaven is before us, and we must be made meet for it. (Prof. Eadie.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Act 19:8-10. And he went into the synagogue — As he used to do in other places; and spake boldly — Greek, επαρρησιαζετο, he spake with freedom and confidence; for the space of three months, disputing — Greek, διαλεγομενος, reasoning, or discoursing; and persuading, &c. — That is, reasoning in proof of the things which concerned the gospel dispensation, and persuading the Jews to believe these things. But when divers were hardened, and believed not — But still continued in their infidelity and rebellion, perceiving, probably, the drift of his discourses to be, that men were justified by faith in Christ and his gospel, without obeying the law of Moses; and spake evil of that way — The Christian way of worshipping God; before the multitude — The people in the synagogue; representing it as utterly subversive of the revelation made by Moses and the prophets; he departed from them — Leaving them and their synagogue to themselves; and separated the disciples — From the Jews, whom he found to be incorrigible; and discoursing in the school of one Tyrannus — Who was either himself converted, or let his school to the apostle for hire to preach in. In this school, which we do not find was any otherwise consecrated than by preaching the gospel there, Paul discoursed daily, and not on the sabbaths only. And this continued — This was done by Paul, and was his daily practice, for the space of two years, so that all they which dwelt in the proconsular Asia — That is, all the inhabitants of the country who desired it; heard the word of the Lord — Though for some peculiar reason he had been forbidden to preach it there in his former journey, chap. Act 16:6; both Jews and Greeks — It seem, the fame of the apostle’s doctrine and miracles brought multitudes to Ephesus from distant parts; and these, by what they heard and saw, being converted, preached the gospel when they returned to their own cities, and founded those churches which the apostle tells the Colossians, (Col 2:1,) had not seen his face in the flesh.

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

CRITICAL REMARKS

Act_19:9. Believed not might also be rendered mere disobedient. The way.—See on Act_9:2. Tyrannus.—Otherwise unknown. Hardly the possessor of a private synagogue (Meyer); may have been a professor of philosophy or rhetoric, who rented his academy to Paul (Zimmermann), or, if converted, gave the use of it free. From the circumstance that the name occurs in the Columbarium of the household of Livia on the Appian Way, and as belonging to one who is described as a medicus, Plumptre thinks Tyrannus may have been a physician whom Luke knew, if not also a Jew who, like Aquila and Priscilla, had been expelled from Rome by Claudius’s decree, and who also shared their faith. It is uncertain whether Tyrannus may not have been dead, or at least removed from Ephesus (Overbeck), though his name still adhered to the building in which he had taught.

Act_19:10. All they who dwelt in Asia heard the word.—This might well be, considering that Ephesus constituted the commercial centre for the whole of Asia Minor.

Act_19:11. Special miracles.—Not to be met with every day (compare Act_28:2), uncommon, extraordinary: in which Paul acted as an instrument in God’s hand. On the ground that these miracles resembled those performed by Peter’s shadow (Act_5:15), their historical credibility has been assailed (Baur, Zeller, Holtzmann). But if Peter’s shadow worked a miracle, why should not Paul’s aprons have done the same? And if the Holy Spirit found occasion to use such uncommon methods with Peter, why not also with Paul? The special circumstances of Paul in a superstitious city, whose population believed in magic, called for special exhibitions of Divine power. (Compare on Act_5:15.)

Act_19:12. Handkerchiefs.—Lit., sweat-cloths (σουδάρια, a translation of the Latin sudaria)—i.e., cloths for wiping the sweat from the face; made of white linen or cotton, and used alike by kings and common people. Aprons (σμικίνθια, also formed from the Latin semicincta) were such linen garments as artizans and servants were accustomed to wear at work.

HOMILETICAL ANALYSIS.—Act_19:8-12

A Three Years’ Ministry in Ephesus; or, a Great Door opened for the Gospel (1Co_16:8-9)

I. Three months in the synagogue of the Jews.—

1. Paul’s unchanging theme. “The things concerning the kingdom of God.” “This one thing I do” (Php_3:13), constituted Paul’s motto in preaching. “Jesus Christ and Him crucified” formed his unvarying text, whether in Corinth or Ephesus.

(1) He knew none loftier to set before the human intellect, or

(2) better suited to his hearers’ wants, or

(3) more worthy of the consecration of all his powers to proclaim. Besides

(4), it had been assigned him by his exalted Master, and

(5) possessed for him exhaustless fulness of meaning as well as of perennial interest. The preacher or evangelist, minister or missionary, who substitutes for this any branch of secular science has both mistaken his calling and thrown away his best weapon for combating the ills of life and saving the souls of men.

2. Paul’s customary manner.

(1) Reasoning and persuading, addressing himself to the intellects and hearts of his hearers (compare Act_18:4).

(2) And doing so not apologetically, which is apt to degenerate into apologisingly, but boldly, as one who knew that what he spoke was true and understood that he had a secret ally in the bosom of every man and woman who listened to him (2Co_4:2).

3. Paul’s usual experience. “Divers were hardened and believed not, but spake evil of that [or the] way” (compare Act_17:5; Act_17:13, Act_18:6); which implies that some were subdued by the apostle’s preaching and led to believe. The same gospel that softens some hardens others. It is a savour either of life or of death to every man who hears.

II. Two years in the school of Tyrannus.—

1. The place here mentioned was the building or semicircle in which one Tyrannus, otherwise unknown, but probably a teacher of philosophy or rhetoric, or a physician (Plumptre)—perhaps one of Paul’s converts—was accustomed to instruct his pupils or cure his patients. Whether it was rented by the apostle and his friends, or freely opened to them by Tyrannus, as Justus’s house had been (Act_18:7), cannot be decided.

2. The work carried on in this school was the old business that had occupied the apostle in the synagogue—viz., preaching, “disputing,” or reasoning. Nor was it only on the Sabbaths, but on all the weekdays, that the apostle so laboured.

3. The result of his efforts was that, in spite of the exertions of his enemies to hinder the progress of the gospel, “all who dwelt in Asia heard the word of the Lord, both Jews and Greeks.” If all who heard were not converted, many were; and these in turn would help to bear the truth into regions beyond.

III. Three years with the people of the city.—For this item of information we are indebted to Paul’s subsequent address to the Ephesian elders (Act_20:31). His occupation during this period was varied.

1. Preaching in the synagogue on Sabbaths for a space of three months, as above stated.

2. Teaching in the school of Tyrannus for two years, as just mentioned.

3. For nine months more, or for three years in all, visiting from house to house, and testifying both to Jews and Greeks repentance toward God and faith toward our Lord Jesus Christ (20, 21).

4. Working, or God working through him, miracles of a special kind—i.e., greater than ordinary—lit., not such as may be met with any day (compare Act_28:2), because of the special circumstances in which he was placed, in the midst of a heathen population that trusted in “charms, amulets, and mystic letters.” Amongst these miracles were healings of diseased and demonised persons, which were effected by the apostle’s handkerchiefs or aprons (lit., sweat-cloths, for wiping the sweat from the brow or face, or girdles, such as artizans and servants were accustomed to wear when about their work) being seized upon and brought into contact with the bodies of the afflicted. These miracles were obviously like those wrought by the hem of Christ’s garment (Luk_8:43-46), and by Peter’s shadow (Act_5:15). (See “Critical Remarks”).

5. Writing an epistle to the Corinthians—probably a letter which is now lost (1Co_5:9), but certainly the first of the two letters which have been preserved.

6. Paying a brief visit to Corinth, of which Luke has handed down no account (see 2Co_12:14; 2Co_13:1).

7. Working at his trade. An additional item of information derived from the address at Miletus (Act_20:34). Compare Act_18:3.

Learn.—

1. That Christ’s people have in every age been evil spoken of.

2. That Christ’s ministers and people should not resist evil, but retire from before it.

3. That a faithfully preached gospel cannot be kept from spreading throughout the land.

4. That God can work miracles by any sort of means, and even, if need be, without means.

5. That Christ’s gospel is the most powerful remedial agency the world has ever seen.

HINTS AND SUGGESTIONS

Act_19:9. Speaking Evil of the Way.—A sin—

I. Common.—Christianity is slandered by every class of its opponents.

II. Old.—Christianity has been exposed to such treatment ever since it began its victorious career.

III. Foolish.—To tell lies about Christianity is not the way to prove it untrue; to call it bad names does not show it to be bad; to insinuate against it will not eventually hinder it.

IV. Mean.—Most of those who advance charges against Christianity know these charges to be groundless.

V. Heinous.—To speak evil of the way is to speak evil of Him whose way it is; and God will not hold him guiltless who slanders His son. “For this is an heinous crime; yea, it is an iniquity to be punished by the judges” (Job_31:11).

Act_19:9. Separation and Schism.

I. The separation of believers from unbelievers a duty.—

1. For a testimony against the unbelievers.

2. For the protection of believers, who might otherwise be both hindered in their work and tainted in their characters.

II. The separation of believers from each other a sin.—

1. Because they are commanded by Christ to remain together.

2. Because they need the countenance and help of each other.

3. Because by withdrawing into separate communities they mar the unity of the body and weaken each other’s hands.

Act_19:10. Hearing the Word of God.

I. A glorious privilege.

II. A solemn duty.

III. A high responsibility.

Two Years’ Work in Ephesus. “In these two successful years, when Paul taught in Ephesus, four Churches were collected in the province of Asia; besides the stem Church in Ephesus, the branch Churches of Colosse, planted by a helper of Paul in Ephesus (Act_19:22), the Colossian Epaphras Col_1:7; Col_4:12), Laodicea (Col_4:15-16), and Hierapolis (Col_4:13). Three times four Churches of apostolic planting have we therefore seen blooming forth (unnumbered the Churches in the upper lands), twelve trees to the praise of the Lord sprouted from the root of Jesse (Rom_15:12), four in Lycaonia and Pisidia, four in Macedonia and Greece, and four in the province of Asia” (Besser, Bibelstunden, ii., 343, 344).

Act_19:8-12. How Ministers should Preach.

I. Boldly.—Like men who fear God, know the truth and value of their message, and tremble not before their fellows.

II. Daily.—Embracing every opportunity, allowing no day to pass without telling the good news.

III. Intelligently.—Like leaders who understand their lesson.

IV. Persuasively.—Endeavouring not to coerce, but to win the judgment.

V. Persistently.—Not abandoning the sacred work after a short while, but continuing steadfast unto the end.

VI. Effectively.—So that their gospel may gain adherents, and spread.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

§ IV. Other labors of the Apostle, who taught, and wrought miracles, in Ephesus

Act_19:8-20

8And [But] he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God [boldly, and, during three months, discoursed concerning the kingdom of God, and sought to persuade]. 9But when divers [some, τινες] were hardened [hardened themselves], and believed not [and were unbelievers], but spake evil of that [and reviled the, τὴν] way before [in the presence of] the multitude, he departed from them, and separated the disciples, disputing daily [discoursing day by day] in the school [lecture-room] of one [of a certain]7 Tyrannus. 10And [But] this continued by the space of [during] two years; so that all they which dwelt in [all the inhabitants of] Asia heard the word of the Lord Jesus [om. Jesus8], both Jews and Greeks.11And God wrought special miracles [wrought not inconsiderable works] by the hands of Paul: 12So that from his body were brought unto the sick handkerchiefs or aprons [So that they laid9 handkerchiefs and aprons from his skin on the sick], and the diseases departed from them, and the evil spirits went out10 of them. 13Then [But, δὲ] certain of the vagabond Jews, [of the wandering Jewish] exorcists, took upon them [undertook] to call [name] over them which [who] had evil spirits the name of the Lord Jesus, saying, We adjure [I adjure11 ] you by [the, τὸν] Jesus whom Paul preacheth. 14And there were seven sons of one Sceva, a Jew, and chief of the priests, which did so [But there were several sons of Skeuas, a Jewish chief priest, seven of them, who did this, τοῦτο]. 15And [But] the evil spirit answered and said, Jesus I know [γινώσχω], and Paul I know [and of Paul I have knowledge, ἐπίσταμαι]; but [ye,] who are ye? 16And the man in whom the evil spirit was leaped on them, and overcame them [overpowered both12], and prevailed against them, so that they fled out of that house naked and wounded. 17And this was [became] known to all the Jews and Greeks also dwelling at Ephesus; and [a] fear fell on them all, and the name of the Lord Jesus was magnified. 18And many that believed [many of those who had become believers] came, and confessed, and shewed their deeds [declared that which they had done]. 19Many of them also which used curious arts [But many of them who had observed superstitious practices] brought their [the, τὰς] books together, and burned them before [in the presence of] all men: and they counted [computed] the price [purchase-money] of them, and found it fifty thousand pieces of silver [found that it was fifty thousand in money]. 20So mightily grew the word of God and prevailed [mightily the word of the Lord13 grew and prevailed].

EXEGETICAL AND CRITICAL

Act_19:8. And he went into the synagogue.—He continued to labor for three months. During this period neither the rulers nor individual members of the Jewish community offered any opposition to him; the apostle was enabled to speak with the utmost freedom and boldness concerning the kingdom of God, while he labored to win souls for it (πείθων). The conjecture that he spoke here with unusual gentleness (Baumgarten), is scarcely supported by the word ἐπαῤῥησιάζετο.

Act_19:9-10. a. But when divers were hardened [when some hardened themselves].—Nevertheless, a crisis now arrived. There were some who gradually became less willing to hear, and who more and more positively refused to accept the offers of grace in Christ. (The imperfect tense, ἐσκληρύνοντο καὶ ἠπείθουν, indicates that this state of their souls was gradually developed, and was then permanently established). At length they proceeded so far, as to revile Christianity publicly in the synagogue.—(Ἡ ὁδός is the way of salvation which God has chosen and opened to men; see Act_18:26). This conduct induced the apostle not only to renounce, on his own part, all fellowship with the synagogue (ἀποστάς), but also to withdraw the whole number of the Christians from it (ἀφώρισε). He then chose the lecture-room of a man named Tyrannus, who is otherwise unknown to us, as a place suited for the delivery of his discourses. The later Greeks gave the name of σχολαί to the places in which their philosophers taught. Now as the one which Paul selected, here receives this genuine Greek name, it would seem to be most natural to suppose that the owner himself was a Greek, and, perhaps, a public orator and a teacher of rhetoric. Indeed, Suidas speaks of a sophist who bore the name of Tyrannus, and who wrote a work entitled: περὶ στάσεως καὶ διαιρέσεως λόγοι, although he does not mention his abode, or the age in which he lived. The circumstance that Luke neither states in express terms that Paul now went to the Gentiles (as in Act_13:46; Act_18:6-7), nor describes Tyrannus as a proselyte (comp. Act_18:7), is not of itself sufficient to sustain the conjecture (of Meyer) that this man was a Jewish rabbi and the proprietor of a private synagogue, or house of instruction (called בֵית מִדְרָש by the Jews). That Tyrannus was a Greek, is indicated both by the word σχολή, and by his proper name, which is found, it is true, in Josephus (Ant. xvi. 10. 3; Bell. i. 26. 3, the same person being meant in both passages) and in 2Ma_4:40 (where the reading is doubtful); but even here it does not occur as the name of an Israelite.

b. Disputing daily … dwelt in Asia.—This lecture-room was open to Paul, not only on the sabbath, but also at all other times, and was used by him for two years (A. D. 55–57); this period is undoubtedly to be understood as exclusive of the three months mentioned in Act_19:8. [Τοῦτο, Act_19:10, specially refers to the time which succeeded the three months during which Paul preached in the synagogue; probably, too, the time in which the events occurred that are mentioned after Act_19:20, is also to be excluded. Then the expressions ἔτη δύο, Act_19:10, and τριετίαν in Act_20:31 (on which see the Exeg. note) coincide, as general designations of time. (Meyer; de Wette).—Tr.]. Ephesus was an important city, maintained a flourishing trade, and was the seat of the celebrated temple of Diana; Paul labored in it actively and uninterruptedly during a period of more than two years. In view of these facts, it may be easily conceived that this city became a centre for the evangelization of the entire province of Asia, in the narrower sense of the term [i.e., the Roman or proconsular province of Asia, of which Ephesus was the capital.—Tr.]. Thus the inhabitants of the western coast of Asia, far and wide, heard the word of the Lord. The expression πάντες οἱ κατοικ. obviously involves a hyperbole: still, the words ἀκοῦσαι τὸν λόγ. τοῦ κυρίου are not to be so understood as if all the people had heard Paul himself; they may also imply that many heard the word in a less direct manner, that is, from others. How many inhabitants of Asia Minor must have visited the temple of Artemis as pilgrims, or have travelled to Ephesus for business purposes during the several years of Paul’s residence in it! Now, while they were in the city, they may have gone to that lecture-room, which was open to all, and have heard Paul, whose preaching had already attracted public attention. On their return to their homes, they naturally related to others all that they had heard.

Act_19:11-16. a. And God wrought special miracles [wrought not inconsiderable works].—In addition to the instructions which Paul imparted, Luke mentions also the acts of the apostle, or the miracles of healing which God wrought through him (by means of the imposition of hands, διὰ τῶν χειρῶν).—Δυνάμεις - - οὐ τὰς τυχούσας, i.e., extraordinary works of power; ὁ τυχών means: the person or thing casually met; hence it also means ordinary, unimportant. Luke relates two facts in Act_19:12, as illustrations and evidences of the general proposition contained in Act_19:11. The first is, that Paul expelled evil spirits, or healed persons who were possessed by them (this fact is mentioned in the second place, as it is connected with the incident of which an account is immediately afterwards inserted by him). The second fact is, that cloths which Paul had used for wiping his face, and which had come in contact with his skin, sweat-cloths and half-girdles [“i.e., going only half round the body, covering the front of the person” (Alex.).—Tr.], had been laid on the sick, after being directly carried from his person, and that the result was, that the sick were healed (σουδάριον [translated napkin in Luk_19:20; Joh_11:44; Joh_20:7—Tr.], from the Latin sudor, sudarium; σιμικίνθιον, [also from the Latin] semicinctium.). It is here, however, to be carefully observed that Paul himself by no means adopted such a course, but, on the contrary, as Act_19:11 shows, healed by the imposition of hands. Other persons, however, who had confidence in him conceived the idea of employing such means, and yet, even in these cases, the sick were healed. [See the author’s Exeg. note on Act_5:12-16. c.—Tr.]

b. And the evil spirits went out of them. And … seven sons, etc.—The sons of a Jewish chief priest attempted to imitate the apostle, who healed demoniacs in the name of Jesus. Their father, Skeuas, who is not otherwise known to us, may have been related to the family of the highpriest, or he may have been the chief of one of the twenty-four courses of the priests [see 1 Chron. Acts 24]. At that time, many persons of Jewish origin wandered about in the Roman empire as exorcists, workers of miracles, and conjurers or jugglers (Act_19:13, and comp. Act_13:6 ff.). When the seven sons of Skeuas ascertained that the name of Jesus had acquired a certain degree of authority in Ephesus, and that Paul had healed demoniacs when he pronounced that name, they, too, attempted to employ the name of Jesus for the purpose of exorcising and expelling demons. Two of the seven brothers made such an attempt in a particular case, as we learn from the word ἀμφοτέρων, Act_19:16, which is the genuine reading [see note 6, appended to the text above.—Tr.]. The result was very unfortunate for themselves. The demon who possessed the man and spoke through him, addressed the exorcists in a contemptuous manner, as persons whom he did not know, and whose authority he did not recognize, as he did that of Jesus and of His apostle Paul; moreover, the possessed man himself, whom they had attempted to heal by means of their conjuration, attacked them with the utmost fury, and so roughly used them, that they fled from the house wounded and with garments torn, and, unquestionably, also covered with ridicule and disgrace. [“Naked, i. e., with their clothes torn partially or wholly off. The Greek word sometimes means imperfectly or badly clothed, e. g., Mat_25:36; Joh_21:7; Jam_2:15.” (Alex.).—Tr.]

Act_19:17-18. And this was [became, ἐγενετο] known.—This occurrence, which became known to the whole city, created a very great sensation, and, indeed, produced an indefinite fear of that mysterious power which was ascribed to the name of Jesus (φόβος); public opinion assigned a new and increased importance to that name (ἐμεγαλύετο). But in the case of those who were already converts, the effect of that occurrence was, that they came (ἥρχοντο) to the apostle, and openly confessed that which they had done (πράξεις). Those to whom the word πεπιστευκότες is applied, were certainly not persons who now only were converted, in consequence of the impression which that event had made on them (Meyer), but, as the perfect tense shows, who had been previously converted and had remained believers; see below, Doctr. and Eth. No. 4. The πράξεις which they set forth, were, unquestionably, not acts of faith which they had performed (Luther), for this interpretation is at variance not only with the New Testament sense of ἐξομολογ., which word regularly denotes the confession of sins [but not in Mat_11:25; Luk_10:21; Rev_3:5, nor in two quotations from the Sept., viz., Rom_14:11; Rom_15:9.—Tr.], but also with the connection of the passage. Still, πράξις cannot be taken in the restricted sense of sorceries, but must be understood, in a more comprehensive sense, of sinful deeds in general.

Act_19:19-20. Many of them also which used curious arts [superstitious practices].—Many who had practised magical arts or others of a similar nature, now brought their magical books (probably containing directions for soothsaying, and giving instructions in sorcery [or “magical formulæ, written amulets” (Alf.)]). Τὰ περίεργα πράξαντες, (res curiosæ,) is a mild expression, which, however, is often used in a special sense, to denote magical things. [The Engl. version: curious arts conforms to the Vulgate: qui fuerant curiosa sectati. Kuinoel says: Περίεργος proprie dicitur qui præter rem curiosus est et diligens, qui nimis sedulus est et curiosus in rebus sciscitandis et agendis, quæ ad ipsum non pertinent … . Hinc translatum vocabulum περίεργος ut Lat. curiosus ad eos qui magicarum artium studio tenentur, etc. See the references ad loc., e. g., Hor. Epod. xviii. 25, or, in some editions, xvii. 77.—Tr.]. It was precisely in Ephesus that magic, strictly so called, held its seat; it had originally been connected with the worship of Artemis. The Ἐφέσια γράμματα were especially celebrated; these were magical formulæ written on paper or parchment, which were either recited or carried as amulets for the purpose of protecting the owner from any possible danger, of escaping from any existing evil, or of securing his happiness. [“Eustathius says that the mysterious symbols called ‘Ephesian letters,’ were engraved on the crown, the girdle, and the feet of the goddess.” (Conyb. and H. II. 13).—Tr.].The owners themselves of these books [βίβλους, rolls, scrolls, etc. (Rob. Lex.)—Tr.] burned them publicly, as, at a former period, the work of Protagoras on the gods was burned by order of the government, and as the emperor Augustus directed books on soothsaying to be collected and burned. They then computed the value (τὰς τιμάς, the original cost), and found (εὖρον, found as the sum) that it amounted in money to 50,000. [Ἀργυρίου is here money, silver-money (Rob. Lex.) and δραχμή is omitted (Winer, § 64. 5).—Tr.]. The coin, in reference to which this calculation is made, was, without doubt, the drachma, the most common Greek silver coin, which circulated also among the Jews after the Captivity. Hence, as the drachma was equal to 7 Neugroschen or 24 Kreuzer, the whole amount may have been 11.000 or 12.000 Thaler, or about 20.000 Gulden. [Lechler here estimates the amount in German money only; the Neugroschen is equal to 21½ cents, the Gulden, to 40 cents, the Thaler, to 70 cents, in our money. Assuming the value of the drachma to have been at that time (for it varied considerably at different periods) equal to 15 cents (see Rob. Lex. art. ἀργύριον. 2.), the value of the books was about $7500. Alford estimates the amount in sterling money at 1770 pounds; Howson (Conyb. and H. II. 17) at 2000 pounds. Nothing more than an approximation can be furnished.—Tr.). Grotius and others, and quite recently, Tiele (Stud. u. Krit. 1858, p. 763 f.), suppose that the money was reckoned according to the Hebrew shekel, in which case the amount as stated above [in modern money], would be quadrupled [the shekel being equal to 56–62 cents, according to the estimates of different authorities.—Tr.]. But it is in the highest degree improbable that the owners, who were, without doubt, Greeks, should have estimated the value of the books in reference to a foreign coin, and not to one which circulated in their own country.

Act_19:20. [So mightily, etc., that is, with such power did the doctrine of the Lord grow (referring to its external diffusion), and such power did it exhibit (in producing great results). (Meyer).—Tr.]

DOCTRINAL AND ETHICAL

1. Christianity is not schismatic. That apostle who contended with the greatest earnestness for freedom from the law, and for the independence of the church of Christ, himself adhered to the synagogue as long as it was possible. It was solely in consequence of public blasphemies to which the truth was subjected, and from which the synagogue afforded him no protection, that he resolved to withdraw (ἀφορίζειν), and establish a perfectly independent congregation.

2. The healing of sick persons by means of linen cloths which had come in contact with the skin of the apostle, is certainly a circumstance that is in the highest degree surprising. Even if such a course was not advised and favored by him, as the narrative distinctly shows, he must, at least, have been aware of it, and have tolerated it. The circumstance itself cannot, indeed, (with Baur) be assigned to the category of relic-worship, since it is obvious that a healing and miraculous power was not supposed to reside in the cloths themselves, so that they could, on any subsequent occasion, be used as the means for healing the sick; the relief which they afforded, depended, on the contrary, on the living personality of the apostle, and it was a necessary condition of their efficacy as mediums of his miraculous power, that they should have been directly brought away from his person (ἀποφέρεσθαι ἀπὸ τοῦ χρωτὸς αὑτοῦ). It cannot be doubted that the faith of those sick persons was not only the condition on which their own susceptibility of being healed depended, but was also the principal motive which led to that course of action, during which it may readily be conceived that the name of Jesus was invoked in devout prayer. The fact, moreover, that a “magnetic rapport” may be established, might, possibly, be regarded as bearing a certain analogy to the use of those mediums of healing. Still, the impression cannot be effaced that this mode of affording relief constituted the extreme limit of the Christian miracles, and could not have been transcended without danger of going astray and actually resorting to magical rites. [“There was a special divine ordering, intended to communicate a healing influence to greater numbers and a greater distance, yet without allowing any doubt as to the source or channel of communication, such as might have arisen if the miracles had been performed by mere word of command, without actual proximity or contact, mediate or immediate, with the object.” (Alexander).—Tr.]

3. It is remarkable that the statement of the circumstances just mentioned, is immediately followed by the narrative of an actual magical abuse of the name of Jesus, apparently as if the latter were intended to serve as a warning. The Jewish conjurers attempted to use the name of Jesus in their superstitious and heathenish practices, but they utterly failed. They not only could not accomplish their design, but, besides, subjected themselves to personal ill treatment and to disgrace. Such a recompense was well deserved, for they had taken the holy name of the Redeemer in vain (Exo_20:7). They hoped, first of all, to gain filthy lucre, and for such a purpose they were willing to employ the name of Jesus; and, in the second place, they expected that the mere utterance of the name of Jesus, without the faith of the heart, and without a personal fellowship with Him, would produce the desired effect on the demoniac. Now this is precisely the magical element in such a transaction, when a lifeless formula usurps the place of a morally determined will and a holy disposition. The conjurers themselves confess that they stand in no personal relation whatever to Jesus, by speaking of him as “the Jesus [τὸν Ἰησ. ὅν] whom Paul preacheth.” But Paul preached Jesus, because he believed on him: “I believed, and therefore have I spoken.” [1Co_4:13; Psa_116:10]. On this account he could perform deeds which were impossible to others. This fact is, indeed, implied in the answer of the evil spirit. The latter knows Jesus as the Master and Conqueror even of the world of fallen spirits. He has a knowledge of Paul, who was endowed with power by Jesus Christ, because he was morally united with Him, in consequence of his genuine repentance and faith. The evil spirit, on the other hand, asks: “But who are ye?” In this case, their “inner man” had acquired no personality; the conjurers possessed neither intrinsic worth, nor that power which can be derived solely from a real and intimate union with the Redeemer.

4. The confession, Act_19:18. Many believers came, and declared that which they had done. It is a question of some importance, whether these persons had previously been converts, or whether they were converted only at this later point of time. It is the opinion of Meyer that they could not possibly have been converts of an earlier period, since a change of mind [or repentance, μετάνοια] was the [necessary] condition of faith [and baptism. (Meyer, 3d ed. note, p. 388.—Tr.]. But philological considerations [see the Exeg. note on Act_19:17-18.—Tr.] do not sanction any other interpretation than that converts of an earlier period are meant. They had, to a certain extent, retained their heathenish superstition; their repentance and conversion had not thoroughly influenced all their opinions, feelings, and actions. Even their views of the sinfulness of the superstitious customs of the times, as well as of other practices, may never have been as clear and distinct as they became when this late event occurred. It is well known that long established customs maintain their ground with great tenacity; and even when an improvement has been made, heathenism may secretly resume its influence to a certain extent, and mislead those who are no longer actually out of the pale of Christianity. There can be no doubt that those who confessed, had been believers for a considerable time. But now the power of the Spirit of God was, in consequence of that remarkable event, decisively and triumphantly exercised in the work of renewal and sanctification. The Spirit imparted to these confessing believers the knowledge of sin, and wrought in them a sincere repentance (passiva contritio, genuine sorrow for sin, according to the Smalcald Articles, Part III. art. 3, and not activa, that is, a factitious and mechanical sorrow). [The author here alludes to a decree adopted at the fourteenth session of the Council of Trent, in which (cap. III.) the following statement occurs: “Moreover, the acts of the penitent, namely, Confession, Contrition and Satisfaction, are the matter, as it were, of this sacrament (of Penance).”—Tr.]. These believers, in the next place confess their deeds (confessio); and, lastly, they act in accordance with that confession—they bring their magical books and publicly burn them. The whole procedure, however, was not according to the Law, but strictly according to the Gospel. For, in the first place, they voluntarily adopted this course, moved by the Spirit, who convinced them of sin; they were not constrained by any objective ordinance, any external command, nor even any consideration derived from social life. In the second place, their acts do not in the least degree assume the character of a satisfactio operis, as if they expected to atone for sin in this manner, or acquire a claim to forgiveness and eternal life. Their acts are, on the contrary, voluntarily performed, and are the indispensable result of a genuine and sincere repentance, which impels the offender to free himself completely from sin, and from every allurement and opportunity to commit it.

HOMILETICAL AND PRACTICAL

Act_19:8. And he went into the synagogue, and spake boldly.—Paul’s mode of dealing with the twelve men (Act_19:1-8), furnishes the pastor with a model for his own conduct in private life; we now receive information respecting his labors in public. (Rieger).—He did not, with those twelve men and the other few disciples, at the very beginning, creep into a corner, in order to seek edification for himself and them alone, as if no others existed; on the contrary, he regarded the rest of the Ephesians as also belonging to his pastoral district. For it is commanded that the Gospel should be preached on the house-tops. (Williger).

Act_19:9. But when some were hardened … he departed … and separated the disciples.—The words: “Neither cast ye your pearls before swine” [Mat_7:6], could be applied in the present case. Paul created no schism, for he separated the disciples not from the true, but from the false church. (Gossner).—Like a watchful shepherd, he discovered the mangy sheep, and separated the rest of the flock from them, so that the latter might not be infected. (Ap. Past.).

Act_19:10. And this continued by the space of two years.—How blessed is the country, or city, or village, in which God causes the light of his Gospel to shine! (Starke).—But what a judgment will come on men, for whom the light shineth in their darkness, while they neither comprehend nor keep it! Joh_1:5; Rev_2:5. (Leon, and Sp.).—So that all they which dwelt in Asia heard the word.—Men are accountable to God for every opportunity which has been offered to them to hear the Gospel, even if they have not actually heard it. (Starke).—It is not merely by accident that Paul specially treats the subject of fellowship with the church precisely in his Epistle to the Ephesians. The city of Ephesus was the connecting link of the congregations in the East and the West, and the central point of the church in the province of Asia. During those two years of successful labor which Paul spent in Ephesus, four congregations were gathered in that province—the original congregation in Ephesus, and three offshoots, one in Colosse (Col_1:7; Col_4:12), one in Laodicea (Col_4:15-16), and one in Hierapolis (Col_4:13). Thus have we thrice seen four congregations, planted by apostolic hands, which grew up before us—twelve trees, proceeding from the root of Jesse, and flourishing unto the praise of the Lord: four in Lycaonia and Pisidia, four in Macedonia and Greece, and four in the province of Asia. The day’s-work of the apostle was, therefore, completed already at noon, before he turned his face towards Rome, Act_19:21. (Besser).

Act_19:12. So that from his body were brought unto the sick handkerchiefs or aprons, etc.—These were, however, not relics of a dead man, but articles used by a living and wonder-working apostle, at whose death, when his work was performed, these miracles ceased. Nor were those articles preserved, so that similar miracles might be wrought by them at a future time; the power did not reside in them, but proceeded from God and Christ, Act_19:11. (Starke).—The handkerchiefs of Paul as little wrought miracles in Ephesus, as the shadow of Peter, at an earlier period, in Jerusalem (Acts 5-15). The healing power which was manifested, proceeded in both cases from the living Christ, whose strength was made perfect in the weakness of his instruments [2Co_12:9], so that rivers of living water flowed [Joh_7:38] alike from the body as from the spirit; and this power operated on the sick not by mere corporeal contact, but by the spiritual “rapport” of faith.—Why is the Romish worship of relics a dead, idolatrous worship? I. Because those who offer it expect salvation from a dead hand: from dry bones, and fragments of clothing and wood, but not from the hand of the living God, or of his servants who are filled with his Spirit; II. Because they receive salvation with a dead hand: depending on the dead works of pilgrimages and ceremonies, and not on a living faith as the internal medium.

Act_19:13. We [I] adjure thee by [the] Jesus, whom Paul preacheth.—It was a righteous judgment of God, that the people to whose care the true word of God had been previously intrusted, should now, when they forsook the truth, addict themselves to the most degrading magic arts.—There were many impostors who attempted to imitate the apostles. But what was their aim? Not to teach the truth, nor to aid in the work of converting men; such a thought never occurred to them. They attempted to imitate the miracles and deeds which had raised the apostles to so high an eminence, and thus acquire similar distinction. False teachers still adopt the same course. It is not their object to impart a knowledge of the truth to others, and lead them in the way of salvation, but, rather, to gain power and influence; hence they adopt the color and the plumes of the true servants of God.—These men had no personal knowledge whatever of Jesus; they knew him only from common fame as “the Jesus whom Paul preacheth.” How wretched is the condition of a teacher, who speaks, indeed, of Jesus, but who has not the least knowledge of him, derived from the experience of the heart! He learns to speak “the language of Canaan” [Isa_19:18], to repeat from memory the most emphatic expressions of the servants of God, and to talk of “the Jesus whom Paul preaches.” Is it a wonder that shame and disgrace should overtake him? (Ap. Past.).

Act_19:14. Seven sons of … chief of the priests.—We are here reminded of the many mournful instances in which Satan has acquired an influence specially over the sons of priests. Should not such instances arouse all preachers, and impel them to pray most earnestly to Jesus in behalf of their children, even when these are still mere infants? (Ap. Past.).

Act_19:15. Jesus I know, and Paul I know; but who are ye?—Even the evil spirit is compelled to admit and confess that Christ and his servants have no concord with Belial; he well understands the difference between the righteous and the ungodly.—He who ventures to commence a contest with Satan, when he has received no authority and possesses no faith, will necessarily be put to shame. (Starke).—Men who boast of the truth, without knowing it, or presume to be teachers, without having themselves any knowledge, or announce the covenant of God, while they detest all wholesome restraint, or pronounce the name of Jesus with their lips, while in their hearts and works they deny Him [Tit_1:16], must expect to encounter Satan in all their ways, and to be dismissed with the words: ‘Jesus I know, but who are ye?” Even if such an answer is not now publicly made, it is internally conveyed, through the accusations of an evil conscience. For he who preaches the truth, which he himself does not believe, and proclaims the name of Jesus, of whom he is still an enemy, must necessarily feel in his own heart the sting of the reproach and the contemptuous language which the evil spirit addresses to these impostors.—“Jesus I know, and Paul I know; but who are ye?”—are words addressed as a stern rebuke to false prophets and hypocritical disciples: for the purpose of, I. Exposing to them the falsehood of their hearts: they cannot deceive even Satan and the world, much less the God of truth, and the children of light; II. Convincing them of the total inefficiency of their arts; they cannot accomplish with these more than Gehazi with the staff of the prophet, 2Ki_4:29-31; III. Directing them to the true source, from which alone the power to do the works of God is derived: the Spirit of Jesus and of his faithful witnesses.

Act_19:16. Leaped on them, and overcame them … so that they fled, etc.—Satan rewards his most faithful servants with ingratitude. The one who serves him with the greatest zeal is at last subjected to his most severe torments. The flatteries of the beginning are ultimately changed into tortures. The only reward which his service affords is a “naked and wounded” soul. (Ap. Past.).

Act_19:17. And fear fell on them all, and the name of the Lord Jesus was magnified.—Even demons are compelled to glorify Jesus, when God so wills it. The power of the name of Jesus is manifested alike when apostles expel demons, and when exorcists fail to expel them in that name.—The holy name of Jesus glorified: I. In his servants, by their victories; II. In his enemies, by their defeat.

Act_19:18. And many … confessed, and shewed their deeds.—The power of sin lies in its secrecy; when silence is broken, its prop is likewise broken. (Pastor Blumhardt of Möttlingen, on the awakening of his congregation, caused by the confession of sins, 1844). It is true that a teacher cannot demand or compel such a confession of former abominations. But when it is voluntarily made, in consequence of the constraint of conscience and the impulse of the Spirit, the faithful teacher ought so to avail himself of it, as to conduct the troubled soul to true peace and deliverance. (Ap. Past.).—“We therefore teach what an admirable, precious and comforting privilege confession is, and we exhort men, that, in view of our great need, they should not despise such a rich blessing. Now if thou art a Christian, no compulsion, no command will be required, for thou wilt constrain thyself to confess. Hence when I exhort men to make a confession, I do nothing else than exhort every one to be a Christian.” (Luther: Brief Exhortation to Confession).

Act_19:19. Many … brought their books … and burned them before all men.—The pernicious books which continue to abound in the world, seem to be a judgment that has come upon it. Such a burning of books should more frequently be arranged. (Rieger).—Although many modern Christians of liberal minds, may censure that act as one dictated by excessive scrupulosity, and although antiquarians may lament the loss of those treasures, we will not cast one stone at those Ephesians, in whom the first love (Rev_2:4) was still burning, as little as we would at those earnest Christians of our own age who renounce, for the sake of the Gospel, not only all amusements, but also all gains which may be of a doubtful character. (Williger).—Booksellers and proprietors of circulating libraries should specially ponder this text. (Besser).

Act_19:20. So mightily grew the word of God, and prevailed.—This one word: “So” [οὕτω] is truly a divine Amen, a testimony coming from heaven: ‘This is my beloved congregation in which I am well pleased.’ Lord! Grant thy grace, so that thou mayest bear such testimony in favor of every congregation which confesses thy name; and that the earnest efforts of thy people to free themselves even from the most secret cursed thing (Deu_7:26) may be made manifest, so that the world may have no other reproach to make except this—that they zealously follow holiness, without which no man shall see the Lord [Heb_12:14]. (Williger).

(On Act_19:8-20). The power of evangelical preaching, as it was demonstrated in Ephesus: I. In the acts of Paul, Act_19:8-12; II. In the disgrace of the false workers of miracles, Act_19:13-17; Acts 18-20. (Lisco).—How victoriously the simple word of God disenchants the enchanted world [probably an allusion to the title of B. Becker’s celebrated work, published in Amsterdam, in 1691, and entitled: The enchanted world.—Tr.]: I. It destroys the influence which the magic arts of unprincipled impostors might attempt to acquire over the hearts of believers, Act_19:9; II. It breaks the magical bonds of Satanic possession by its vital and saving power; III. It exposes with unsparing earnestness the magical delusions of sanctimonious hypocrites, Act_19:13-17; IV. It bursts asunder, by the power of sincere repentance, the magical chains which the previous years spent in the service of sin, had fastened, Act_19:18; V. It consumes the magical books of a deceitful wisdom, in the fire of divine truth, ver; 19.—In what sense did Christ come into the world that he might destroy the works of the devil? [1Jn_3:8]. I. What are these works? II. How does he destroy them? (See above, on Act_19:12; Act_19:15; Act_19:17-18, for other sketches).—What is a right and true confession? That, of which, I. Faith is the root; II. Repentance, the vital power; III. A new obedience, the fruit, (Act_19:18-19).—The evangelical Christian at the confessional: I. What should conduct him to it? Not a mere outward custom, nor the command of a despotic church, but the inward impulse of a penitent heart that seeks salvation; II. What should he find there? Not a burden of penitential acts imposed on the conscience by men, nor a license to commit new sins, but the comfort which grace imparts, when God pardons sin, and a new impulse, derived from the Spirit, to obey with a grateful heart.—Would that pyre at Ephesus be appropriately rekindled in our day? Yes—but only, I. For the appropriate books. The books which it would be proper to burn, are (a) not instructive works on any science, nor those which contain genuine poetry, nor any that refer to human law, but (b) those pernicious leaves which convey only a frivolous and barren knowledge; those seductive, magical books belonging to an impure literature, which seeks only to amuse; and the arrogant decrees of an unchristian tyranny which fetters the conscience (such as Luther burned near the gate of Wittenberg [Dec. 10, 1520]); II. With appropriate fire. This is (a) not the lurid flame of a narrow-minded puritanism, nor the sullen fire of a censorious fanaticism, nor the incendiary torch of revolution, but (b) the holy fire of that repentance which reminds man first of all of his own defects and sins (Act_19:18)—of that love to the Lord, which joyfully sacrifices to him even the most precious objects (Act_19:19)—and of that zeal for the house of God, which has no other desire than that His kingdom may come, alike into congregations, families and hearts, and into the government, into art and science, (Act_19:20).—The burning of the books at Ephesus, or, The word of man, and the word of God, Act_19:19-20 : I. The word of man: (a) it deceives; (b) it perishes, Act_19:19; II. The word of God: (a) it saves; (b) it endures [1Pe_1:25] forever, Act_19:20.—[The burning of the books of magic at Ephesus, (Act_19:19): I. The historical facts; (a) magical and superstitious practices (origin—views of deceivers and deceived); (b) nature and pecuniary value of the “books” in question. II. Motives in burning them; (a) consciousness of the guilt of such practices; (b) enlightened Christian faith. III. Effect on the spectators; (a) to weaken the influence of the prevailing superstition; (b) to lead men to1 repentance. IV. Lessons which the fact teaches; (a) respecting divine Providence, which controls all (Luk_21:18); (b) respecting the duties which we owe to the almighty God.— Tr.]

Footnotes:

[7]Act_19:9. τινός after Tυρ. is wanting in several manuscripts, it is true [in A. B.; also Cod. Sin.], but it is quite probable that the word was dropped [by copyists. It is found in D. E. G. H. Vulg. It is omitted by Lach., Tisch., and Alf.—Tr.]

[8]Act_19:10. Ἰησοῦ after κυρίου is supported by only one uncial manuscript [by G., whereas it is omitted in A. B. D. E. H. Cod. Sin. Vulg.; hence it is dropped by recent editors generally.—Tr.]

[9]Act_19:12. a. ἀποφερ. is as fully sustained [by A. B. E. Cod. Sin.] as ἑπιφερ. [which is found in D. G. H.]; the former, moreover, could more easily have been changed into ἐπιφ. than the reverse, and is, therefore, to be regarded as the genuine reading. [ἀποφ. was probably changed to ἐπιφ. of text. rec., in order to suit ἐπὶ τ.ἀσθεν. (Meyer and Alf.); Lach. Tisch. and Alf. accordingly read ἀποφ; but Scholz and Born. retain ἐπιφ.—Tr.]

[10]Act_19:12 b. [For ἐξέρχεσθαι of text. rec. which is the “more usual word for the going out of evil spirits” (Alf., from Meyer), and which occurs in G. H., recent editors substitute ἐκπορεύεσθαι, from A. B. D. E. Cod. Sin.—Ἀπʼ αὐτῶν, inserted immediately after the verb in text. rec. from G. H., is omitted in A. B. D. E. Cod. Sin. Vulg., and is dropped by recent editors as a supplementary insertion.—Tr.]

[11]Act_19:13. ὁρκίζω is by far better supported [by A. D. E. (B. is doubtful); Cod. Sin. Vulg.] than the plural ὁρκίζομεν; the latter was substituted for the singular in order to correspond to ἐπεχείρησαν—λέγοντες. [The singular is adopted by recent editors generally.—Tr.]

[12]Act_19:16. ἀμφοτέρων before ἵσχυσεν is better sustained [namely, by A. B. D. Cod. Sin.] than αὐτε͂ν [of text. rec. from G. H. (Vulg. eos.). “The weight of MSS. evidence for this reading (ἀμφοτέρων) is even surpassed by its internal probability, etc.” (Alford).—Tr.]. Later copyists substituted αὐτῶν for ἀμφ., because the narrative does not elsewhere state that only two of the sons were connected with the transaction. If ἀμφ. had not been the original reading, it would undoubtedly never have been inserted. [ἀμφ. adopted by Lach., Tisch., Born., Alf., etc.—Tr.]

[13]Act_19:20. [The text. rec. exhibits κυρίου with A. B. Cod. Sin, etc., and this reading is retained by Lach., Tisch., and Alf.—D. E. exhibit θεοῦ in place of it. The Engl. version here deviates from the text. rec., and follows the ordinary text of the Vulg. (Dei); Cod. Amiatinus, however, exhibits Domini.—Tr.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Act 19:8. Διαλεγόμειος, discussing) A holy occupation: Act 19:9 [therefore, to avoid profaning what is holy, he separated the disciples].

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

Act_19:8. Πείθων] is not equivalent to διδάσκων, but contains the result of διαλεγ. He convinced (mens minds) concerning the kingdom of the Messiah. Comp. on πείθειν with the mere accusative of the object (Plat. Pol. p. 304 A; Soph. O. C. 1444), Valckenaer, ad Eur. Hipp. 1062.

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 19:8 . The Apostle follows his usual method to the Jew first, and also to the Greek. διαλεγ ., see above; cf. Act 17:2 , “reasoning,” R.V. (“discoursing,” Rendall).

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

he went into the synagogue and spake boldly for . . . three months, &c.--See on Act 17:2-3.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 8. Spake boldly - three months] We have often remarked that St. Paul, in every place, made his first offers of salvation to the Jews; and it was only when they rejected it, that he turned to the Gentiles; see Ac 18:6. And the same line of conduct he pursues here: he goes to the school of Tyrannus, at least a public place, to which all might resort, when they obstinately rejected the Gospel in the synagogue.

Disputing and persuading] Διαλεγομενος, και πειθων, Holding conversations with them, in order to persuade them of the truth of the doctrine of Christ.

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

8. Going into the synagogue. By this we gather that Paul began with the company of the godly, who had already given their names to Christ. Secondly, that he came into the synagogue, that he might gather together into one body of the Church the rest of the Jews who knew not Christ as yet, or at least who had not as yet received him. And he saith that Paul behaved himself boldly, that we may know that he was not therefore heard by the space of three months, because he did craftily cover the doctrine of the gospel, or did insinuate himself by certain dark crooks. Luke doth also by and by express some token of boldness, showing that he disputed and persuaded touching the kingdom of God. And we know that by this word is oftentimes noted that restoring which was promised to the fathers, and which was to be fulfilled by the coming of Christ. For seeing that without Christ there is an evil-favored and confused scattering abroad and ruin of all things, the prophets did attribute this not in vain to the Mesas who was to come, that it should come to pass that he should establish the kingdom of God in the world. And now, because this kingdom doth bring us back from falling and sliding back, unto the obedience of God, and maketh us sons of enemies; it consisteth — First in the free forgiveness of sins, whereby God doth reconcile us to himself, and doth adopt us to be his people: Secondly, in newness of life, whereby he fashioneth and maketh us like to his own image. He saith that he disputed and persuaded, meaning that Paul did so dispute, that he proved that with sound reasons which he did allege; that done, he used the pricks of godly exhortations, whereby he pricked forward his hearers. For no profound disputations shall make us obedient to God, unless we be moved with godly admonitions.

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.

(8) Spake boldly for the space of three months.—We pause for a moment to think of the amount of work of all kinds implied in this short record. The daily labour as a tent-maker went on as before (Act_20:34), probably still in partnership with Aquila and Priscilla. The Sabbaths saw him evening and morning in the synagogue preaching, as he had done elsewhere, that Jesus was the Christ, and setting forth the nature of His work and the laws of His kingdom.

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

8–20. Paul preaches to the Jews first and afterwards to the Gentiles. The Word of God prevails mightily

8. And he entered into the synagogue] As the incident of John’s disciples is mentioned before anything else, it seems likely that St Paul found them among the few Christian brethren in Ephesus, and began his teaching of them before he commenced his visits to the synagogue.

and spake boldly for the space of three months] Going there, that is, on all occasions of religious service, and so giving to his brethren of Israel a full opportunity of hearing all his reasoning, and inquiring whether what he taught was in accordance with the Scriptures. The abiding a longer time with them, which they had asked for (Act_18:20) on his previous visit, does not seem to have gained him more adherents among the Jews. Perhaps he had noticed when the request was made that it was not with great fervour. Otherwise, it is not like the Apostle to pass by an opened door.

disputing [Better, reasoning] and persuading the things concerning the kingdom of God] The Rev. Ver. has improved the translation in “reasoning,” but the italic “as to” before “the things” is needless. The first participle is the same word as in Act_17:2, and though “from the Scriptures” is not added here as there, we may surely understand it, and that the persuasion spoken of afterwards was no greater display of gentleness than the Apostle used at other times.

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.

But when divers were hardened and believed not,.... For though some were affected with and convinced by the arguments the apostle used, others were but the more hardened and remained incredulous: for the Gospel, while it is the savour of life unto life to some, it is the savour of death unto death, to others; as the sun melts the wax, and hardens the clay:

but spake evil of the way before the multitude; the Syriac version and Beza's ancient copy read, "before the multitude of the Gentiles": the unbelieving Jews not only contradicted the Gospel preached by the apostle, but blasphemed it, and said all the evil things of it they could, and loaded it with reproaches, and charged it with all the bad consequences they could think of; and that publicly, before all the people, in order to prejudice them against it; for by "the way", is meant the doctrine of the Gospel, which the Vulgate Latin here reads, "the way of the Lord"; and so some copies; and two of Stephens's copies read, "the way of God", as does also the Syriac version; and the Arabic version, "the way of faith"; and the Ethiopic version, "the doctrine"; the doctrine, which shows the way of God's salvation by Jesus Christ:

he departed from them; the hardened, unbelieving, and blaspheming Jews, as being unworthy of the means of grace; he went out of their synagogue, and no more entered there: and separated the disciples; from them, the twelve disciples he had laid his hands on, and others who in this space of time, the space of three months, had been converted under his ministry; these he formed into a separate Gospel church state, as well as engaged them to quit the company and conversation of these blasphemers, and no more attend with them in their synagogue, that so they might not be infected and corrupted by them; a separation from such who contradict and blaspheme the truths and ordinances of the Gospel, is justifiable:

disputing daily in the school of one Tyrannus: which was either built by him, and so went by his name, or which one of this name possessed, and made use of; for it seems to be the proper name of a man, and so the Syriac version renders it, "whose name was Tyrannus"; though by others it is taken to be an appellative, and to design some great person, who patronised the apostle, and in whose house he taught; the word "tyrant", being formerly used for a king, a prince, or nobleman; and so the Arabic version renders it, "in the dwelling house of one of the great men"; the chief of Asia, that were his friends, Act 19:31 and so the Ethiopic version, "and he taught daily before the court and the governors": some copies read "Tyrannius"; mention is made of a philosopher whose name was "Tyrannion", who was so called, because he vexed and disturbed those that were brought up in the same school with him (f); this man it seems was a schoolmaster; there was one of his name a bishop of Tyre, a martyr under Dioclesian; and another whose name was Tyrannus, bishop of Antioch (g); Beza's ancient copy, and one of Stephens's, add, "from the fifth hour to the tenth"; as if he spent five hours in public teaching every day, and rest in his trade and devotion.

(f) Hesychius de Philosophis, p. 64. (g) Euseb. Eccl. Hist. l. 7. c. 32. & l. 8. c. 13.

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

8 And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God.

Ver. 8. The things concerning the kingdom of God] The subject matter of his discourse were faith, righteousness, life eternal. Of these things he disputed, and so informed their judgments: and these things he persuaded, and so reduced all to practice. Lo, this is preaching. Every sound is not music; neither is every pulpit discourse, preaching.

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.

Persuading the things - Endeavoring to persuade them of the truth of what was affirmed respecting the kingdom of God.

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

The synagogue of the Jews at Ephesus. For in the greater cities the Jews had their synagogues, in which they had their prayers, read, and expounded the law; as also a school for teaching of their theology, in which they treated of hard questions, and more difficult matters; which might occasion the apostle’s frequenting that place.

The kingdom of God; the gospel; which is so called, Rom 14:17, because the kingdom of grace is by it set up in us here, and we are fitted by it for the kingdom of glory hereafter. But it might be also so called, because the Jews had dreamed of a political kingdom of the Messiah, and the Christians would own that Christ was indeed a King, but that his kingdom was a spiritual kingdom.

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

Preaching to Jews and Gentiles, confirmed by rare Miracles. 8-12.

8-12. When Paul paid his brief visit (Act_18:20-21) to Ephesus the Jews seemed to welcome him, and desired his stay. He now returns, and is heard by them for a period of three months. He declares the kingdom of God and Jesus its king, and a division takes place. The majority, hardened into the usual Jewish obstinacy, and the leaders proclaimed their hostility before the multitude; but, overawed by the spiritual power of Paul, already manifested, and being perhaps but a feeble minority in Ephesus, they did not, like the Jews of Corinth, appeal to the Roman magistracy, nor, like those of Philippi, attempt a mob.

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

Entered for went, A.V.; reasoning for disputing, A.V.; (dialegomenov, as ver. 9 and Act_17:2, 17 18:4, 19, etc.) as to the things for the things, A.V. This last is a needless change, since peiqein properly governs an accusative of the things persuaded or taught, and it is a right English use of "to persuade" to apply it to the thing inculcated. For the use of the phrase "the kingdom of God" as a compendious description of Christian doctrine, see Act_1:3 Act_8:12 Act_20:25 Act_28:23. St. Luke uses the phrase very frequently. (Luk_6:20 Luk_8:10 Luk_9:27, Luk_9:60, 62 10:11 11:20 13:20, 28 16:16 17:20 21:31, etc.)

Vers. 8-17. The spiritual, the supernatural, and the natural.

The faithful labors of Paul in the synagogue of the Jews and the room of Tyrannus, the unusually extensive employment of the miraculous, and the discomfiture of the exorcists suggest to us

I THAT THE SUPERNATURAL IS TO BE SUBORDINATED TO THE SPIRITUAL. (Vers. 8-12.) We remember how our Lord refused to gratify the unworthy craving for signs and wonders in his day: "There shall no sign be given to this generation"; (Mar_8:12) repeatedly he discouraged the demand for the miraculous, because it interfered with the teaching of truth, and so with the furtherance of his spiritual work. We find Paul making comparatively little of these great "gifts;" his chronicler does not enlarge on them, but disposes of them in very few words, no doubt reproducing and reflecting thus the mind of the apostle; he himself does not make a single allusion to them in his address to the eiders at Miletus; (Ac 20) he disparages rather than magnifies their importance in his Epistles. (2Co_13:14) We are led to feel that the "special miracles wrought by the hands of Paul" are of very secondary value, as compared (ver. 11) with his diligence in persuading the things concerning the kingdom of God" (ver. 8), and with his enterprise and zeal in so acting that "all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks" (ver. 10). We need not sigh for departed times when the gospel had some sanctions and supports which it has not now. All that is of first importance, all that is truly redemptive and Divine, abides with the Church of Christ, and will remain for ever.

1. The knowledge of the living and saving truth.

2. The love of it, and joy in it.

3. The privilege of making it known.

4. The accessibility of those heavenly influences which make it powerful and efficacious to our own hearts and to the souls of those whom we address.

II THAT THE NATURAL CANNOT DO THE SPECIAL WORK or THE SPIRITUAL. These exorcists (ver. 13) had probably been so far successful that they had induced their fellow-citizens to believe that in them resided a strange power over the insane or the possessed. But when they used the name of Jesus in order to effect their object, they failed signally and disgracefully. In this respect they are types of those who attempt to do God"s work without Divine weapons. Only the spiritual can do spiritual work. It is true that unspiritual men may

(1) understand much of the Divine thought;

(2) speak what they know with skill and force;

(3) assume a sacred tone and spirit, and may affect men by that assumption;

(4) maintain for years a reputation for devotion and usefulness.

But it is also true that

(1) if any spiritual result should follow, it will be through the overruling power of God, it will not be their work, in any true sense;

(2) no considerable or permanent results will follow, such unreal conditions will not stand the test of time;

(3) there will come exposure and humiliation, either here or hereafter. Wherefore let us honor the spiritual as that which is the one true, abiding Divine power.

Let us:

(1) Welcome to our heart the first teachings and leadings of the Divine Spirit.

(2) Establish our whole life on the basis of the spiritual; live and walk "in the Spirit," as those who realize that outward shows are as nothing to the great spiritual realities.

(3) Do the work of God with spiritual weapons; not attempting to build up the kingdom of God by bodily benefits, political economies, or human philosophies. These have their place and their work, as handmaids and auxiliaries, and are by no means to be despised. But the Christian minister must make men "hear the words of the Lord Jesus," must speak of those things which distinctively "concern the kingdom of God;" he must utter specially Christian doctrine, and look for positively Divine influence. C.

Vers. 8-20. Work of Paul at Ephesus.

Here we have the victory of the Divine Word over the power of falsehood and evil in the minds of men. Such episodes show on a small scale what the effect of the evangelical leaven is in the world on a large scale.

I THE POWER OF THE GOSPEL SEEN IN THE ACTIVITY OF PAUL. It becomes a two-edged sword in his hand against all the powers of darkness. Three months" continuous preaching of great evangelical truths may lay the foundation of spiritual building for the lifetime of many souls. In three relations this influence of the gospel is felt:

(1) upon the hard and unbelieving hearts (vers. 8-10);

(2) upon forms of sickness;

(3) upon the dark works of godless magic.

1. With reference to the first, he refused to throw pearls before swine. Or, like a faithful shepherd, he separated the untainted sheep from the rest of the flock, that they might not be injured. To attempt in act or thought to separate or excommunicate individuals from the true Church is a usurpation of Divine authority; a violent plucking of the supposed tares from the wheat. It is a different thing to go apart one"s self from those believed to be in error. This is an exercise of personal liberty; the former an encroachment on the rights of others.

2. With reference to the second, it appears to have been the vital health of the inspired apostle which opposed and conquered bodily sickness. Not relics of a dead man, but clothes of a living man, were the instruments of the cure. The means are of slight importance when the Divine power is present. It was not Peter"s shadow at Jerusalem, (Act_5:15) nor here at Ephesus Paul"s handkerchief, which wrought the cures, but the living spiritual force in the will, that is, the faith of the worker. The Roman relic-worshipper expects life from dead things, salvation from that which in the nature of things has no healing power. Nor is the expectation of life and spiritual health from rites and ceremonies more reasonable. The service of dead works is placed in the room of the inward organ of a living faith.

3. The third mode of St. Paul"s activity: the people placed in trust of God"s Word had fallen into the practice of the most foolish magic arts. The impostors" mode imitate the apostle"s. Not in teaching the truth nor in converting souls, but in aping the wondrous deeds of the apostle, so seeking to secure a like credit. "Tis the way of all false teachers and spurious imitators; they can mimic the gesture, cannot catch the spirit. The counterfeit is all but the original; but an immense chasm lies in that all but! Jesus whom Paul preaches." The faith of very many is but a faith in the faith of some one else a dependence on hearsay, like that of these teachers. And this is weakness itself. The "seven sons of the high priest" may remind us of the old commonplace that external association with sacred things is not always favorable to piety. On the contrary, the old proverb says, "The nearer the church, the further from God." This is an extreme way of stating a patent truth. But the evil spirit defies the feeble imitator, will not yield to his spells, knows the difference between the man filled with and the man empty of God. If we advance to the combat without a call and without an inspiration, we shall incur humiliation. We cannot create an inspiration, nor call ourselves. "Paint a fire; it will not therefore burn." Mock enthusiasm will be found out. "Jesus and Paul I know; but who are ye?" Try to preach without believing your own doctrine, speak of Jesus as a Friend while the heart is averse from him; the mocking voice of the fiend will be heard within, and efforts to convince others will be as the blows of one that fighteth the air. The lie of the heart will paralyze the mightiest eloquence; but the simple truth of the conscience will be a power made manifest in weakness. The false teachers are impotent in the presence and before the attack of the passionate evil spirit; they are overpowered, and flee naked and wounded out of the house. The devil is a thankless master, and puts to shame his most zealous servants. "Tis a condensed tragedy, this scene. A naked and a wounded soul is all that we may expect to carry from the service of falsehood.

II THE POWER OF THE GOSPEL IN THE AWAKENED CONSCIENCE,

1. Fear fell on all. Falsehood bows before the majesty of truth. The devils give witness to Jesus. His Name is glorified by the triumph of his servants and the subjection of his foes. Silence was broken, guilty reserve vanished. Probably both converted and unconverted had sin to confess. Fear is in the soul what the earthquake and the tempest are in the physical world. It breaks up the hard crust of habit, lets the pent-up lava-floods break forth, brings purification and health in its train.

2. Confession is freely made. We have no right to force the secrets of the heart. Happy is it when they are volunteered, and when the soul brought to itself thus of its own accord "gives glory to God.

3. Practical results. We need not debate the question of the confessional." More important is it to recognize that genuine confession is followed by a renouncement of the sin. Here those who had seen the error of their superstition promptly undid it. They brought their books and burned them in public. It seems a pity that we should thus have lost valuable information. They might have renounced the teaching of the books and spared the books themselves. The records of human aberration are equally useful to us with the records of sound philosophy. Experiments that have failed will not readily be tried again. But in the fervor of a first love all is excusable. Where great corruption has prevailed, there will be presently a reaction, and extreme Puritanism will set in. Where pleasure has run to license legitimate pleasure will presently be looked upon with suspicion. The example of the Ephesians is not to be followed literally, but in spirit. Evil, like good, is everywhere present. Burn bad books, they will be read the more. Denounce spiritualism," etc., and people"s curiosity wilt be inflamed about it. Sophistry is hydra-headed: directly we seem to make little way against it. The best counsel is Let alone what you know is injurious to you. Let the understanding be strengthened and the affections purified, and superstition will fall from the mind as an eruption disappears from the skin when the body is restored to health. Thus mightily grew the Word of God." Live for the truth; sow it, plant it out in all minds, and let there be no room for the ill weeds to grow. J.

Vers. 8-20 (or ver. 20). Triumphs of the gospel at Ephesus.

Asiatic character of the superstitions prevalent Dark. degraded mysterious Amulets and charms. Magical words. Exorcism. Not merely among the lower classes, but throughout the city. A dead man said to have spoken from the funeral pile. A wrestler with magic scroll round his body always victorious. Magic an elaborate, abstruse, difficult science, contained in learned books, studied for many years. Notice, therefore

I THE PECULIAR GRACIOUSNESS of the miracles wrought at Ephesus, as speaking so loudly against the prevalent superstitions.

1. As showing forth a greater power than was dreamed of amongst men.

2. As connecting the working of signs with the messages of mercy. Paul disclaimed all power of his own, and simply invited faith in the Lord Jesus Christ.

3. As rebuking and dis honor ing the falsehoods and presumptions of those who were enslaving the people.

4. As revealing the benevolence and philanthropy of the gospel in distinction from the selfish and sordid practices of those who used sorcery for their own profit.

II THE MARVELLOUS SPIRITUAL POWER PUT FORTH. The whole neighborhood ringing with the fame of the miracles and with the story of the gospel.

1. The special difficulty of effecting a change in such men. Their interests involved. Their pride wounded. Their ignorance and self-deception binding them fast.

2. The vastness of the change wrought. The burning of the books, their very means of livelihood. The value great two thousand pounds stealing. The publicity of the act made it irrevocable.

3. The widespread influence of such a testimony, more than words, more than personal confession. It would preach the gospel to all Asia.

4. The beneficent effect on the future of the people in delivering them from the entanglement of magical superstitions, and so leaving them open to the preaching of the gospel. Fear fell upon them all, and the Name of the Lord Jesus was magnified (of the similar event at Florence under the preaching of Savonarola). R.

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

The success of the Gospel:

v. 8. And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God.

v. 9. But when divers were hardened and believed not, but spake evil of that way before the multitude, he departed from them, and separated the disciples, disputing daily in the school of one Tyrannus.

v. 10. And this continued by the space of two years, so that all they which dwelt in Asia heard the Word of the Lord Jesus, both Jews and Greeks.

v. 11. And God wrought special miracles by the hands of Paul,

v. 12. so that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them.

Also in Ephesus Paul followed his usual method of going into the synagogue of the Jews first and making a sincere attempt to win them for the kingdom of God. He spoke boldly, without reserve, in an altogether fearless manner. For three months he pursued this course of bringing the soundest arguments, the most persuasive points in regard to the kingdom of God. He preached that Kingdom, the fact that God wanted all men to enter into it by faith; he exerted all his strength to win souls for the Lord. But in spite of all his efforts some of the hearers hardened themselves; gradually, from day to day, they became more obstinate, more positive in their refusal to accept the message of the Gospel, 2Co 2:16. Finally they openly avowed their disbelief and Revelation led the way of the Lord, the doctrine and practice of Christianity, before the entire assembly that gathered in the synagogue for worship. See Act 18:6. This ungrateful and blasphemous behavior at length induced Paul to do two things. For himself, he renounced all fellowship with the synagogue, and he separated all the disciples from the members of the Jewish congregation, with whom they had till now worshiped. And now, instead of meeting with the believers only once, or at the most three times a week, Paul could hold daily services. For he made arrangements to have the use of a lecture-hall belonging to one Tyrannus, very likely a public teacher of philosophy or rhetoric. The time of services could easily be fixed so that all were able to attend and to bring many others to the preaching of the Gospel. And so satisfactory did this plan prove to be that it was followed, in an uninterrupted manner, for the space of two years. The results of such intensive work, under the leadership of such an energetic worker, were proportionately gratifying. Not only the city of Ephesus itself, but all the inhabitants of Proconsular Asia, of the entire province, both Jews and Greeks (speaking generally), heard the Word of the Lord. Either they personally came to Ephesus to hear the great preacher of Christianity, or they heard the Word from the many disciples that went out from the city. Owing to this great missionary effort, we later have seven churches of Asia, Rev 1:4, all within the territory of Ephesus. The effect of Paul’s preaching was greatly enhanced by the fact that the Lord testified to it by special manifestations of His power. He performed extraordinary miracles through the hands of Paul, signs that were unusual even in those days of astonishing deeds. When the apostle could not come in person, people took his sudaries, or handkerchiefs, and his little aprons, such as he girded about him as a sort of girdle, garments that had come in contact with his skin, and brought them to the sick, the result being that the sicknesses left, and that the evil spirits went forth, a graphic way of describing the complete healing of all manner of afflictions. All of these people put their faith in the Lord, whose servant Paul was, and therefore received this evidence of the Lord’s power. Note that Luke also here makes a distinction between sickness and demon possession.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

St. Paul being now come to Ephesus with a design to stay there for some considerable time; as the manner was, he enters into the synagogue, and preaches the gospel first to the Jews, and this for the space of three months; but when, instead of embracing of the gospel, they opposed it, blaspheming Christ the author, and the apostle the dispenser of it, and vehemently contending with him for preaching the gospel, (which some conceive he calls his fighting with beasts at Ephesus, 1Co 15:32) he left the Jews and their synagogue, separating the Christians that were in Ephesus from them, whom he daily instructed in a certain place, called the school of Tyrannus.

Here note, 1. The vehemency of St. Paul’s affection to his own countrymen the people of the Jews, notwithstanding all the opposition they made against his doctrine, and the virulent reproaches which they cast upon his person: he continues to preach the gospel first to the Jews, and, upon their rejection of it, to tender the word of life unto the Gentiles.

Note, 2. As great an apostle and as faithful a minister as St. Paul was, yet he wanted to see the success of his labours. Many of his hearers at Ephesus believed not his word, but were hardened under it. The same sun that softens the wax, hardens the clay: the same doctrine of the gospel becomes the savour of death unto some, which is the savour of life unto others. Woe be unto that people, who by their habitual hardness, through their actual resisting the impressions of God’s word, do provoke the Almighty to superadd judicial hardness of heart unto them, making their sin to become their punishment.

Note, 3. How upon this opposition, which St. Paul met with in the Jewish synagogue, he leaves it, and retires to a more private place, the school of Tyrannus, where he had more freedom, and less opposition.

Learn hence, That such places of public worship, where nothing but contradiction to the pure Christian doctrine can be met with, may be lawfully withdrawn from. The apostle separates himself and the disciples from the Jews’ synagogue, where he had preached three months, meeting only with contradiction to his doctrine, and blasphemy against his dear Redeemer.

Note, 4. How it pleased God Go confirm St. Paul’s ministry at Ephesus by his working miracles: and the miracles he wrought were special, that is, very extraordinary, insomuch that even handkerchiefs or aprons having but touched St. Paul’s body, and being brought unto the diseased, became a miraculous means both to cure diseases and to cast out devils.

Thus, according to our Saviour’s promise, his apostles did greater miracles than himself, Joh 14:12 not greater in regard of the manner, but in regard of the matter of them: Christ wrought his miracles in his own name, and by his own power; but the apostles wrought theirs in the name and by the power of Christ; yet it ought to be observed and considered, that although it pleased God, at the first plantation of the gospel by the apostles, to confirm Christianity by many special miracles, (as new-set plants are well watered till they have taken fast rooting,) yet that church which wants miracles may be a true church: because,

1. There is no promise made in the scriptures to the church for her perpetual enjoying the gift of miracles. That promise, Mar 16:17 These signs shall follow them that believe, &c. was only a temporary promise.

2. We are forbidden to expect miracles, Joh 4:48 and forbidden to trust to miracles without scripture, or to regard such miracles as are wrought to confirm any doctrine that is contrary to scripture, Deu 13:3 because the miracles of the last times are declared to be the signs of Antichrist, 2Th 3:9-10.

From all which it follows, that miracles are no infallible note of the true church, as the Papists would make it; who also produce St. Paul’s handkerchiefs here, and St. Peter’s shadow, Act 5:15 as a warrant for their superstitious relics; but the text assures us, it was God that wrought the special miracles, not St. Paul, nor his handkerchiefs, but God by his hand. The miracles in the church of Rome, pretended to be wrought by the relics of saints and martyrs, are no better than lying wonders.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

8. A modern wiseacre would say, “Paul, there are five hundred thousand sinners going to hell in Ephesus; you had better preach straight to sinners to get them converted, and not waste your time preaching on sanctification.” Paul, under the inspiration of the Holy Ghost, thought differently. So he started a holiness meeting, preaching and working constantly on the line of the second work of grace, until he got his little band (only twelve)

gloriously sanctified and filled with the Holy Ghost, enjoying the wonderful availability of the extraordinary gifts of the Spirit, thus turning all his members into preachers to help him press the battle in a two years’ protracted meeting, rolling out a mighty inundating wave of gospel grace, not only over that great heathen metropolis, but throughout all Asia,

“speaking and persuading the things concerning the kingdom of God.” Paul was powerful in the kingdom, which was predicted by the old prophets, proclaimed by John the Baptist, preached by the Savior and His apostles and their faithful successors still peregrinating the globe, heralding the kingdom to all nations, calling out the elect (as no others will have it) and getting them ready to welcome our glorious coming King to all the thrones of earth.

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

8-12. It is worthy of note that Paul commenced his labors in Ephesus by rectifying what he found wrong in the few disciples already there, before he undertook to add to their number. It is an example worthy of imitation to the full extent that may be found practicable. When he had accomplished this, he was prepared to grapple with the Jewish and pagan errors which pervaded the community. (8) " Then he went into the synagogue, and spoke boldly for about three months, discussing and persuading the things concerning the kingdom of God. (9) But when some were hardened and unbelieving, and spoke evil of the way before the multitude, he departed from them and separated the disciples, discussing daily in the school of one Tyrannus. (10) This continued for two years, so that all who dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks. (11) And God worked unusual miracles by the hands of Paul, (12) so that handkerchiefs or aprons were carried from his person to the sick, and the diseases departed from them, and the wicked spirits went out of them. " This scene in the Jewish synagogue is quite uniform in its details, with other which we have noticed. Here is the same earnest argument and persuasion upon the one invariable theme; the same increasing obstinacy and evil speaking on the part of the unbelieving Jews, and the same final separation of Paul and the few who believed, from the synagogue and the majority who controlled it. As the private house of Justus had been his retreat in Corinth, the school-house of Tyrannus was his resort in Ephesus. Such incidents have their counterpart in the history of all men who have attempted, from that day to this, to correct the religious teachings of their cotemporaries. All such attempts are regarded by prevailing religious parties as troublesome innovations, and the houses erected for public worship are often closed against them. But such petty annoyances are not sufficient now, as they were not then, to suppress the truth. Paul, in the school-house of Tyrannus, had access to the ears of many who would never have entered a synagogue, and who were conciliated by the very fact that it was the Jews who persecuted him. The circumstances gained him a favorable hearing from the Greeks, while the unusual miracles wrought gave overwhelming attestation to the words he spoke.

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.

8. He went into the synagogue. Once before he had spoken in it, on his former missionary journey (18:19, 20). Now for three months of the three years spent in Ephesus he occupies the same pulpit. These three years were comparatively quiet, but among the most successful of Paul's missionary career. About seventeen years of busy toil had now passed since his conversion.

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.

Paul went into the synagogue and spoke boldly for three months

"Paul regularly attended the synagogue meetings for three months and spoke there boldly"

reasoning and persuading them

"convincing people with convincing arguments and with clear teaching"

about the kingdom of God

Here "kingdom" stands for God's rule as king. AT: "about God's rule as king" or "about how God would show himself as king" (See: Metonymy)

some Jews were hardened and disobedient

To stubbornly refuse to believe is spoken of as though the people were becoming hard and unable to move. AT: "some Jews were stubborn and did not believe" or "some Jews stubbornly refused to accept and obey the message" (See: Metaphor)

to speak evil of the Way before the crowd

What Christ wants people to believe is spoken of as though it were a road that a person travels. The phrase, "the Way," seems to have been a title for Christianity at the time. AT: "to speak evil about Christianity to the crowd" or "to speak to the crowd evil things about those who follow Christ and who obey his teaching about God" (See: Metaphor and Acts 9:2)

to speak evil of

"to speak bad things about"

in the lecture hall of Tyrannus

"in the large room where Tyrannus had taught people"

Tyrannus

This is the name of a man. (See: How to Translate Names)

all who lived in Asia heard

Possible meanings are 1) Paul shared the gospel with many people throughout all of Asia or 2) Paul's message went out to all of Asia from Ephesus by the Ephesians as well as people who visited Ephesus and came from all over Asia.

the word of the Lord

Here "word" stands for a message. AT: "the message about the Lord" (See: Metonymy)

translationWords

synagogue

bold

month

kingdom of God

Jew

disobey

evil

Christ

believe

year

Asia

word of God

Greek

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

8–20. PAUL PREACHES TO THE JEWS FIRST AND AFTERWARDS TO THE GENTILES. THE WORD OF GOD PREVAILS MIGHTILY

8. εἰσελθὼν δὲ εἰς τήν συναγωγήν, and having entered into the synagogue. As the incident of John’s disciples is mentioned before anything else, it seems likely that St Paul found them among the few Christian brethren in Ephesus, and began his teaching of them before he commenced his visits to the synagogue.

ἐπὶ μῆνας τρεῖς, for three months. Going there, that is, on all occasions of religious service, and so giving to his brethren of Israel a full opportunity of hearing all his reasoning, and of inquiring whether what he taught was in accordance with the Scriptures. The abiding a longer time with them, which they had asked for (Act 18:20) on his previous visit, does not seem to have gained him more adherents among the Jews. Perhaps he had noticed when the request was made that it was not with great fervour. Otherwise, it is not like the Apostle to pass by an opened door.

διαλεγόμενος, reasoning. The word is the same as in Act 17:2. There ἀπὸ τῶν γραφῶν is added. The same sense is no doubt intended here. It must be from their Scriptures that the congregation of the synagogue would be convinced.

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.