Exegetical and Hermeneutical Commentary of Acts 19:8
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.
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.
Fuente: The Cambridge Bible for Schools and Colleges
Persuading the things – Endeavoring to persuade them of the truth of what was affirmed respecting the kingdom of God.
Fuente: Albert Barnes’ Notes on the Bible
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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
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] , , Holding conversations with them, in order to persuade them of the truth of the doctrine of Christ.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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 apostles 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8-10. he went into the synagogue andspake boldly for . . . three months, &c.See on Ac17:2, 3.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And he went into the synagogue,…. Of the Jews at Ephesus, for it seems to have been a private house, where he had met with the twelve baptized disciples, and had laid his hands on them; and these being Jews, as it seems most likely, by their having been baptized into John’s baptism, the apostle went along with them to the synagogue on the sabbath day, as was his usual custom; having a very great desire, and an affectionate concern, for the welfare of his countrymen the Jews:
and spake boldly for the space of three months; that is, he used great freedom of speech, and showed much courage and intrepidity of mind, in preaching the Gospel at the synagogue every sabbath day as it returned, during this space of time; some manuscripts read, “three days”:
disputing and persuading the things concerning the kingdom of God; the kingdom of the Messiah, the Gospel dispensation, the doctrines and ordinances of the Gospel, and the Gospel church state, often signified by the kingdom of God, and of heaven, in Scripture; and concerning the glory of a future state, the way and right unto it, and meetness for it; and these things he reasoned upon in such a strong and nervous manner, and made use of such powerful arguments, in proof and demonstration of them, as were very persuasive, and engaged many to believe them, and give their assent unto them.
Fuente: John Gill’s Exposition of the Entire Bible
| Paul at Ephesus. |
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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. 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. 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. 11 And God wrought special miracles by the hands of Paul: 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.
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 (v. 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, 2 Cor. v. 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 (1 Thess. ii. 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 (ch. xviii. 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, ch. ii. 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 (ch. xiii. 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 (1Co 16:8; 1Co 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, ch. xviii. 7. But others think it was a philosophy-school of the Gentiles, belonging to one Tyrannus, or a retiring place (for so the word schole 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 (v. 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, ch. xx. 31.
4. The gospel hereby spread far and near (v. 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 (2 Cor. xii. 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—Dynameis ou tychousas. 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 (Matt. x. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Spake boldly (). Imperfect middle, kept on at it for three months. Cf. same word in 18:26.
Persuading (). Present active conative participle of , trying to persuade (28:23). Paul’s idea of the Kingdom of God was the church of God which he (Jesus, God’s Son) had purchased with his own blood (Ac 20:28, calling Christ God). Nowhere else had Paul apparently been able to speak so long in the synagogue without interruption unless it was so at Corinth. These Jews were already interested (18:30).
Fuente: Robertson’s Word Pictures in the New Testament
PAUL – – THE LECTURER, TWO YEARS AND THREE MONTHS IN EPHESUS V. 8-10
1) “And he went into the synagogue,” (eiselthon de eis ten sunagogen) “Then he entered into the synagogue,” of Ephesus in Asia Minor, as his custom was, because there he found people interested at least who thought they were interested, in the word of God, Act 13:5; Act 14:1; Act 6:1-4; Act 17:10-12; Act 17:17; Act 18:4.
2) “And spake boldly for the space of three months,” (eparresiazeto epi menas treis) “He spoke boldly over a period of three months,” with holy boldness, openly, courageously, though in the minority regarding his faith in Jesus Christ as the Messiah, the risen Lord of whom the Old Testament had prophesied, and as Apollos had done, Act 18:26; Act 4:13; Act 4:29; Act 4:31; 2Co 7:14.
3) “Disputing and persuading,” (dialegomenos kai peithon) “Lecturing and persuading,” accompanied by encounters and disputations, regarding subject matter, contextual setting, and the evident or particular, specific, and/or necessary meaning of the Scriptures, which the Jews claimed to believe, Mar 7:1-13; Joh 5:39-40; Joh 8:24; Joh 8:32.
4) “The things concerning the kingdom of God.” (pere tes basileias) “Concerning the kingdom of God. The term of God,” is not in the better manuscripts, yet the contextual setting infers of necessity that they had interest in the redeemer, savior, Lord, and King of whom their Scriptures spoke. Paul reasoned wherever he went that the Savior had come and fulfilled His first earthly mission, as Savior and founder of His church, ascended into heaven, and empowered that church to preach the gospel, until his return to earth, and His coming millennial kingdom work, 1Ti 3:15-16; 1Co 15:20-29; Mar 1:14-15; Gal 4:4-5; Act 13:38-39; Act 17:30-32.
Fuente: Garner-Howes Baptist Commentary
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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. − (362) For no profound disputations − (363) shall make us obedient to God, unless we be moved with godly admonitions. −
(362) −
“
Ut januam regno Dei aperirent,” that they might open a dour for the gospel,
(363) −
“
Argutiae,” subtle reasonings.
Fuente: Calvin’s Complete Commentary
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 Claudiuss 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 Gods hand. On the ground that these miracles resembled those performed by Peters shadow (Act. 5:15), their historical credibility has been assailed (Baur, Zeller, Holtzmann). But if Peters shadow worked a miracle, why should not Pauls 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 (, 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 (, 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. Pauls unchanging theme. The things concerning the kingdom of God. This one thing I do (Php. 3:13), constituted Pauls 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. Pauls 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. Pauls 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 apostles 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 Pauls convertswas 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 Justuss 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 synagogueviz., 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 Pauls 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 kindi.e., greater than ordinarylit., 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 apostles 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 Christs garment (Luk. 8:43-46), and by Peters shadow (Act. 5:15). (See Critical Remarks).
5. Writing an epistle to the Corinthiansprobably 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 Christs people have in every age been evil spoken of.
2. That Christs 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 Christs 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 others 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.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And he entered into the synagogue, and spoke boldly for the space of three months, reasoning and persuading as to the things concerning the Kingly Rule of God.’
Encouraged by this experience Paul entered the synagogue and for three months boldly ‘reasoned and persuaded’ about the ‘things concerning the Kingly Rule of God’. For ‘reasoned’ compare Act 17:2; Act 17:17; Act 18:4; Act 18:19 where it is always in the synagogue or with the Jews. However in Act 19:9 he also ‘reasons’ daily in the school of Tyrannus in the new group that he has formed, which marks a new beginning. For ‘persuaded’ as used of seeking to win men for Christ see Act 13:43; Act 17:4; Act 18:4; Act 28:23-24.
‘Concerning the Kingly Rule of God.’ Acts commences with (Act 1:3) and ends with (Act 28:31) the proclaiming of the Kingly Rule of God. See also Act 8:12; Act 14:22; Act 20:25; Act 28:23. It is the equivalent of proclaiming ‘the Gospel’. The call is for men to come under the Kingly Rule of God in order that in the end they may enjoy the everlasting Kingdom.
In this he parallels Jesus who also went out to the Jews proclaiming the Kingly Rule of God. He too found that ‘the Jews’ (the unresponsive ones) hardened their hearts against His Message.
‘‘And he entered into the synagogue.’ The singular probably signifies ‘the sphere of the synagogue’. There would be a number of synagogues in Ephesus and he probably visited a number of them.
Fuente: Commentary Series on the Bible by Peter Pett
Paul’s Continuing Ministry in Ephesus (19:8-20).
Meanwhile we are reminded that Paul’s’ ministry continues in Ephesus in the proclamation of the Kingly Rule of God (compare Act 1:3; Act 8:12; Act 14:22; Act 20:25; Act 28:23; Act 28:31). Like the working of the Holy Spirit, and the expansion of ‘the word’ this idea of the proclamation of the Kingly Rule of God lies at the root of the book all the way through. And now, having ensured the giving of the Holy Spirit in the same way as at Pentecost, he reveals Pentecostal power in his ministry and in signs and wonders and in the disorientation of the world of evil spirits and destruction of the books used in the occult by burning in fire. God inundates ‘in the Holy Spirit’ and ‘by fire’ (Luk 3:16). The Spirit of Pentecost is still active.
Fuente: Commentary Series on the Bible by Peter Pett
Paul Turns to the Gentiles in Ephesus Act 19:8-10 records how many of the Jews in Ephesus became hardened in their hearts towards the Gospel of Jesus Christ and how Paul turned to the Gentiles.
Act 19:9 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.
Act 19:10
Fuente: Everett’s Study Notes on the Holy Scriptures
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.
Fuente: The Popular Commentary on the Bible by Kretzmann
Act 19:8-9. Hespake boldly for the space of three months, Lord Barrington supposes, that after St. Paul had been some time at Ephesus, he visited the neighbouring towns of Asia, and then returned to Ephesus again; and it seems not improbable, that the foundation of some others of the seven churches in Asia, so particularly favoured by the epistles of our Lord, might now be laid. Comp. Act 19:10, St. Paul frequented the synagogue of the Jews for three months; but, when several of the leading men among them were hardened beyond all conviction, and not only refused to believe themselves, but even cast wicked and injurious reflections upon the Christian religion before the multitude, and did all that they could to deter others from believing;the apostle left the synagogue, and taking with him the converts whom through divine grace he had made, he went and taught daily in the school of one Tyrannus, or Turnus; who probably was a converted Jew; and his school, perhaps, what the Jews call Bethmidrash, or a divinity school; in which they used to handle intricate questions and difficult doctrines. There St. Paul kept his assembly for two years together; and, according to two ancient manuscripts he taught five hours a day; that is to say, fromeleven o’clock in the morning to four in the after-noon. By his indefatigable diligence for so long a time, Christianity spread very much; for all the inhabitants of proconsular Asia, whether Jews or Gentiles, had thereby an opportunity to learn the true Christian doctrine, and to see it confirmed by mighty and convincing attestations. See Act 19:11.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 19:8 . ] is not equivalent to , but contains the result of . He convinced (men’s minds) concerning the kingdom of the Messiah. Comp. on with the mere accusative of the object (Plat. Pol . p. 304 A; Soph. O. C . 1444), Valckenaer, ad Eur. Hipp . 1062.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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, ] were hardened [hardened themselves], and believed not [and were unbelievers], but spake evil of that [and reviled the, ] 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, ] 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, ] 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, ]. 15And [But] the evil spirit answered and said, Jesus I know [], and Paul I know [and of Paul I have knowledge, ]; 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, ] 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 (). The conjecture that he spoke here with unusual gentleness (Baumgarten), is scarcely supported by the word .
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, , 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.( 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 (), but also to withdraw the whole number of the Christians from it (). 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 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: , 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 by the Jews). That Tyrannus was a Greek, is indicated both by the word , 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. 5557); this period is undoubtedly to be understood as exclusive of the three months mentioned in Act 19:8. [, 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 , Act 19:10, and 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 . obviously involves a hyperbole: still, the words . 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 Pauls 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, ). – – , i.e., extraordinary works of power; 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 ( [translated napkin in Luk 19:20; Joh 11:44; Joh 20:7Tr.], from the Latin sudor, sudarium; , [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 authors 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 , 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, ] 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 (); public opinion assigned a new and increased importance to that name (). But in the case of those who were already converts, the effect of that occurrence was, that they came () to the apostle, and openly confessed that which they had done (). Those to whom the word 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 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 ., 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, 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 formul, written amulets (Alf.)]). , (res curios,) 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: proprie dicitur qui prter rem curiosus est et diligens, qui nimis sedulus est et curiosus in rebus sciscitandis et agendis, qu ad ipsum non pertinent . Hinc translatum vocabulum 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 were especially celebrated; these were magical formul 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 [, 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 ( , the original cost), and found (, found as the sum) that it amounted in money to 50,000. [ is here money, silver-money (Rob. Lex.) and 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 21 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. . 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 5662 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 (), 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 (). 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 [ . ] 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, ] 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 confessionthey 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.Pauls 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 provincethe 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 ustwelve 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 days-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 Mttlingen, 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 [] 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 thisthat 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. Beckers 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? Yesbut 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 (originviews 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. after T. 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. after 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. . is as fully sustained [by A. B. E. Cod. Sin.] as . [which is found in D. G. H.]; the former, moreover, could more easily have been changed into . than the reverse, and is, therefore, to be regarded as the genuine reading. [. was probably changed to . of text. rec., in order to suit .. (Meyer and Alf.); Lach. Tisch. and Alf. accordingly read ; but Scholz and Born. retain .Tr.]
[10]Act 19:12 b. [For 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 , from A. B. D. E. Cod. Sin. , 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. is by far better supported [by A. D. E. (B. is doubtful); Cod. Sin. Vulg.] than the plural ; the latter was substituted for the singular in order to correspond to . [The singular is adopted by recent editors generally.Tr.]
[12]Act 19:16. before is better sustained [namely, by A. B. D. Cod. Sin.] than [of text. rec. from G. H. (Vulg. eos.). The weight of MSS. evidence for this reading () is even surpassed by its internal probability, etc. (Alford).Tr.]. Later copyists substituted for ., because the narrative does not elsewhere state that only two of the sons were connected with the transaction. If . had not been the original reading, it would undoubtedly never have been inserted. [. adopted by Lach., Tisch., Born., Alf., etc.Tr.]
[13]Act 19:20. [The text. rec. exhibits with A. B. Cod. Sin, etc., and this reading is retained by Lach., Tisch., and Alf.D. E. exhibit 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.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
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. (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. (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. (11) And God wrought special miracles by the hands of Paul: (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. (13) Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits the name of the Lord Jesus, saying, We adjure you by Jesus whom Paul preacheth. (14) And there were seven sons of one Sceva, a Jew, and chief of the priests, which did so. (15) And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye? (16) And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded. (17) And this was known to all the Jews and Greeks also dwelling at Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified. (18) And many that believed came, and confessed, and showed their deeds. (19) Many of them also which used curious arts brought their books together, and burned them before all men: and they counted the price of them, and found it fifty thousand pieces of silver. (20) So mightily grew the word of God and prevailed.
I beg the Reader to remark with me, how uniformly, through the whole history of the Church, may we trace the different effects which the Lord the Holy Ghost hath declared should follow the ministration of his word. Let the Bible be opened at any part whatever, this line appears as luminous and shining as though drawn with a sun beam. To one class of hearers, it becomes the savor of death unto death. To the other, of life unto life, 2Co 2:16 . And the same is equally visible in every congregation in the present hour, wheresoever the truth, as it is in Jesus, is faithfully dispensed. We may behold some melting under the word, awakened, interested, and not unfrequently alarmingly concerned, in enquiries for the one thing needful. While others, under the same word, as insensible, and, as it is here said, hardened, and believing not; yea, speaking evil of this way before the multitude. Can the word of God’s grace make a more decided appeal than when scripture truths so uniformly concur, from age to age, with common experience?
I do not think it necessary in a work of this kind, to enter into the minutia of the several things in the historical, part of the subject. The opposition Paul met with from those Jews, and the Lord’s success upon his labors to confirm the word, are beautifully blended, to shew how unavailing the contest was, when the Lord is gathering out his people. The seven wretched sons of this Sceva, stand forth an awful monument in the history of the Church, what awful delusions the human mind is capable of falling under. But the Lord hath shewn in all such instances, that no weapon formed against Christ and his Church, can prosper. Every tongue that shall rise in judgment against the Lord and his people, must be condemned, Isa 54:17 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
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.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Act 19:8 . The Apostle follows his usual method to the Jew first, and also to the Greek. ., see above; cf. Act 17:2 , “reasoning,” R.V. (“discoursing,” Rendall).
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Act 19:8-10
8And he entered the synagogue and continued speaking out boldly for three months, reasoning and persuading them about the kingdom of God. 9But when some were becoming hardened and disobedient, speaking evil of the Way before the people, he withdrew from them and took away the disciples, reasoning daily in the school of Tyrannus. 10This took place for two years, so that all who lived in Asia heard the word of the Lord, both Jews and Greeks.
Act 19:8 “he entered the synagogue” This was his standard pattern (cf. Act 9:20; Act 13:5; Act 13:14; Act 14:1; Act 17:2; Act 17:10; Act 18:4; Act 18:19; Act 18:26).
“speaking out boldly” This is a perfect middle indicative. It was one of the results of being “Spirit filled” (cf. Act 4:13; Act 4:29; Act 4:31; Act 9:28-29; Act 14:3; Act 18:26). Paul prays for this very thing in Eph 6:19.
“three months” This synagogue at Ephesus apparently allowed Paul to preach, teach, and reason with them for many Sabbaths. This in itself shows a degree of openness to the gospel and is a tribute to Paul’s God-given abilities.
“the kingdom of God” This is the central theme of Jesus’ preaching. It refers to the reign of God in human lives now that will one day will be consummated over all the earth, as it is in heaven (cf. Mat 6:10). See Special Topic at Act 1:3.
Act 19:9 “some were becoming hardened and disobedient” All who hear the gospel have a choice (cf. Act 17:32; Act 17:34). This reflects the parable of the sower (cf. Matthew 13; Mark 4). It is the mystery of the iniquity (cf. 2Co 4:4).
The term “hardened” (sklrun) is an imperfect passive indicative (disobedient is an Imperfect active indicative), which implies the beginning of an action or a repeated action in past time. This is the very word used in Rom 9:18 to describe God’s hardening of Israel’s heart and also the repeated verb in Hebrews 3, 4 (cf. Act 3:8; Act 3:13; Act 3:15; Act 4:7) dealing with Israel’s hardness of heart during the Wilderness Wandering Period. God does not actively harden the hearts of humans whom He loves and are made in His image, but He does allow human rebellion to manifest itself (cf. Rom 1:24; Rom 1:26; Rom 1:28) and personal evil to influence His created ones (cf. Eph 2:1-3; Eph 4:14; Eph 6:10-18).
“speaking evil of the Way before the people” The gospel is so radically different from the exclusivism and performance-oriented mind set of Judaism that there was no common ground possible if the basic tenets of the gospel were rejected.
Luke’s recurrent pattern of aggressive Jewish opposition to the gospel continues (cf. Act 13:46-48; Act 18:5-7; Act 19:8-10; Act 28:23-28).
“the Way” See the notes at Act 18:25; Act 19:23.
“the school of Tyrannus” The codex Bezae, D, from the fifth century, adds that Paul taught from 11:00 a.m. to 4:00 p.m., when most of the city had a rest period and the building was available. This may be an item of oral tradition. Paul would work at his trade during regular business hours and then teach during the rest period (cf. Act 20:34).
There have been several theories as to the identification of Tyrannus.
1. He was a sophist mentioned by Suidas. Suidas wrote in the tenth century, but used reputable sources back to classical times. His literary work is like an encyclopedia of political, literary, and ecclesiastical persons.
2. He was a Jewish rabbi (Meyer) who operated a private school for teaching the law of Moses, but there is no textual evidence for this position.
3. This was a building which was originally a gymnasium but later a lecture hall owned by or named after Tyrannus.
Paul had to leave the synagogue and apparently there were too many converts to use a house, so he rented a lecture hall. This allowed him some contact with the population of Ephesus.
Act 19:10 “two years” In Act 20:31 Paul states the length of his entire time in the province (three years).
“all who lived in Asia heard” This is an obvious hyperbole. Jesus often spoke in overstatements. It is simply part of the idiomatic nature of eastern literature.
SPECIAL TOPIC: EASTERN LITERATURE
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
into. Greek. eis. App-104.
synagogue. App-120.
spake boldly. Greek. parrhesiazomai. See note on Act 9:27.
for the space of = for. Greek. epi. App-104.
three months. Sept. to Dec. A.D. 54.
disputing = reasoning. Greek. dialegomai. See Act 17:2.
persuading. Greek. peitho. App-150.
concerning. Greek. peri. App-104.
kingdom of God. App-114.
Fuente: Companion Bible Notes, Appendices and Graphics
Act 19:8. , discussing) A holy occupation: Act 19:9 [therefore, to avoid profaning what is holy, he separated the disciples].
Fuente: Gnomon of the New Testament
went: Act 13:14, Act 13:46, Act 14:1, Act 26:22, Act 26:23
disputing: Act 19:9, Act 1:3, Act 9:20-22, Act 17:1-3, Act 17:17, Act 18:4, Act 18:19, Act 28:23, Jud 1:3
Reciprocal: Exo 35:35 – the cunning Jer 15:10 – a man Luk 16:31 – be persuaded Act 4:29 – that Act 9:29 – disputed Act 13:5 – in the Act 13:43 – persuaded Act 17:2 – went Act 20:31 – by Act 28:24 – General 1Co 16:9 – a great Eph 6:19 – that I 1Th 2:2 – much
Fuente: The Treasury of Scripture Knowledge
IN THE SYNAGOGUE
He went into the synagogue and spake boldly.
Act 19:8
St. Paul did not turn from the Jews until they had persistently rejected his testimony concerning Christ.
I. The earnestness of his effort.He continued it for three months, attempting by argument and persuasion to lead them into the Kingdom of God. And he did this fearless of all consequences to himself. Knowing how the Jews had treated him elsewhere, he yet spake boldly. May not clergy and others to-day learn the lesson?
II. The result.The statement concerning some is a very solemn one. They were hardened, became less impressible, until their hearts were as adamant. This resulted from their not believing. One of these results must follow in those who hear the Word. No one can resist a good impression without being injured by it. And this led to something worse. They denounced that way (see Joh 14:6) as evil; not because the way was wrong, but because they were resolved not to tread in it. Yet, in contrast with these, some became true disciples, who not only believed, but separated themselves.
Every Christian worker may look for these results.
Fuente: Church Pulpit Commentary
8
Act 19:8. Disputing is from the same word as “reasoned” in chapter 17:2. By reasoning on the subject, Paul was able to persuade some in favor of the kingdom of God.
Fuente: Combined Bible Commentary
Pauls Work during the Three Years Residence at Ephesus, 8-41.
Act 19:8. And he went into the synagogue, and spake boldly for the space of three months. Very short is the account which the writer of the Acts gives us of the long residence of Paul at Ephesus, nearly three years altogether. It was, perhaps, the most successful period of the busy stirring career. It was a comparatively quiet time. Before it and after it were long missionary journeys, alternating with periods of comparative rest, but none for so long as this. Some seventeen years had passed since the event on the Damascus journey, and the name of Paul was known and his influence acknowledged in Jerusalem and Syrian Antioch, in the highlands of Asia Minor, in well-nigh all the great merchant cities of the Grecian and Asiatic coasts of the Mediterranean Sea. In these three quiet eventful years, not only were the foundations of the great Ephesian Church laid by Paul and his chosen companion, but also the early stories of those famous Christian congregations known as the churches of Asia as well as the churches of the Lycus, Coloss, Laodica, and Hierapolis. These names we are well acquainted with, but no doubt the restless activity of Paul was not confined even to these. The synagogue where he first taught was doubtless the same Jewish congregation which (Act 18:20) had before his Third Missionary Journey prayed him to tarry with them. Josephus tells us that there were not only numerous Jews at Ephesus, but that many of them were Roman citizens.
Disputing and persuading the things concerning the kingdom of God. We can form some idea of these disputes and arguments from the well-known dialogue of Justin Martyr with the Jew Trypho, the scene of which was laid at Ephesus only a few years after Pauls work in that city.
Fuente: A Popular Commentary on the New Testament
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.
Fuente: Expository Notes with Practical Observations on the New Testament
Teaching in the School of Tyrannus
Paul next entered into the synagogue to boldly teach the Jews about the gospel. It should be remembered that the apostle had already taught in the synagogue in Ephesus and had been urged to teach further. He had left for the feast in Jerusalem, all the while promising to return and teach some more ( Act 18:19-21 ). On this return visit, he reasoned with them for three months and persuaded them about matters concerning the kingdom of God.
When some of the Jews became hard hearted and against the way of salvation, or life, Paul withdrew with the disciples to continue teaching in the school of Tyrannus. He continued to instruct all who would listen over the space of some two years. The effects radiated out throughout all of Asia. So, the apostle who had previously been forbidden to preach in Asia now got to see much fruit born for God in that region. In fact, many believe his teaching helped to establish the seven churches to whom Christ wrote in the book of Revelation ( Act 19:8-10 ; Rev 2:1-29 ; Rev 3:1-22 ).
Fuente: Gary Hampton Commentary on Selected Books
Act 19:8-10. And he went into the synagogue As he used to do in other places; and spake boldly Greek, , he spake with freedom and confidence; for the space of three months, disputing Greek, , 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 apostles 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
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.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
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.
Fuente: William Godbey’s Commentary on the New Testament
Act 19:8-10. Paul at Ephesus.After three months in the synagogue (Act 18:19-21, Act 18:26) Paul finds it necessary, as in other places, to leave it, and takes his followers to the lecture room of Tyrannus, where he preaches to them. D and other authorities add, from the fifth to the tenth hour, which corresponds to the time after the conclusion of business.
Fuente: Peake’s Commentary on the Bible
Paul’s general approach to ministry in Ephesus 19:8-12
"The further one proceeds in Acts 19, the clearer it becomes that Luke intends the material in this chapter and the next to depict the climax of Paul’s ministry and missionary work as a free man. It is here in Ephesus that he has the longest stable period of ministry without trial or expulsion, here that he most fully carries out his commission to be a witness to all persons, both Jew and Gentile (see Act 22:15)." [Note: Witherington, p. 572.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Paul followed his standard procedure of preaching to the Jews in the synagogue at Ephesus as long as possible. Here the Jews were more tolerant than they had been in some other towns that Paul had evangelized, and he was able to continue speaking there for three months. As usual, Paul reasoned and persuaded (Gr. dialegomenos kai peithon) there, meaning he reasoned persuasively. This is probably a hendiadys, a figure of speech in which the writer expresses a single complex idea by joining two substantives with "and" rather than by using an adjective and a substantive. Paul’s general subject was "the kingdom of God" (cf. Act 1:3; Act 1:6; Act 8:12; Act 14:22; Act 20:25; Act 28:23; Act 28:31). This phrase is often a shorthand expression for the whole message about Jesus Christ in Acts, namely, the gospel.
"Three months in a synagogue without a riot was something of a record for Paul. Perhaps the cosmopolitan nature of Ephesus caused the Jews there to be more tolerant." [Note: Toussaint, "Acts," p. 410.]