Exegetical and Hermeneutical Commentary of Acts 19:15
And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye?
15. And the evil spirit answered and said ] The most ancient texts add unto them. They had taken upon them to use the name of Jesus, but the result was far contrary to their wishes and intentions. “Evil spirit” is used for the man in whom the spirit was. Cp. Mar 3:11.
Jesus I know, and Paul I know ] The verbs are not the same, though it is hardly possible in a translation to mark the difference. In the first there seems to be intended a recognition and admission of power, in the other a recognition of an appointed ministry thereof. The spirit speaking through the man would intimate: I recognise that Jesus has power over evil spirits, and I know that Paul is a true servant of Jesus, through whom Jesus manifests His power.
but who are ye? ] Who are not followers of Jesus, and so are mere pretenders in the use of His name.
Fuente: The Cambridge Bible for Schools and Colleges
Jesus I know – His power to cast out devils I know. Compare Mat 8:29.
Paul I know – Pauls power to cast out devils, Acts . Act 19:12.
But who are ye? – What power have you over evil spirits? By what right do you attempt to expel them? The meaning is, You belong neither to Jesus nor Paul, and you have no right or authority to at tempt to work miracles in the name of either.
Fuente: Albert Barnes’ Notes on the Bible
Act 19:15
And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye?
A devils estimate of character
I. Christs character is studied by evil spirits. Jesus I know.
1. Their attention would be excited by the prophecies respecting an illustrious One destined to put their forces to the rout.
2. They soon identified Christ as the predicted conqueror.
3. They knew Him by the reverses they suffered through His passion.
II. Virtue is respectable and vice despicable, even in hell. Jesus I know, etc.
III. Artifice cannot charm the devil out of humanity.
1. Satanic power yields only to Omnipotence.
2. Satan scorns exorcists, of whatever arts.
IV. God employs devils to humble the arrogance of wickedness. (J. A. Macdonald.)
A devils confession
The work of these vagabond Jews was apparently sheer imposture. Only God, or those commissioned by Him, could cast out devils; and it is quite evident that the sons of Sceva had no such commission. No doubt, by the use of some occult means, they had been successful in allaying some of the symptoms of demoniacal possession; but that their work was a comparative failure in their own estimation is shown by their desire to imitate the success of Paul. And while they were prosecuting their task, the devil was content to leave them alone, inasmuch as they were doing his work as the deluder of men. But as soon as they seriously attempted to do the real thing by the use of a name which on other lips was potent, and thus to make inroads on the devils kingdom, the devil felt it was time to interfere. Their folly lay in the supposition that they could cast out Satan by Satan, and that he would allow them to do so. The devil, on whom the experiment was made, confessed–
I. Acknowledgment of Christ. Jesus I acknowledge. The word implies the knowledge which produces emotion. What this was it is easy to say.
1. Fear. This was produced–
(1) By what he knew of Christ in the past eternity, when He beheld Satan as lightning fall from heaven.
(2) By what he felt of Christs power in his lifetime, as come to destroy the works of the devil.
(3) By what he anticipated at His hands when the final judgment should arrive (Jam 2:19).
2. Reverence and subjection (Mat 8:29; Mar 1:24; Mar 5:7; Luk 6:41; Luk 8:28). He knew too well the might of that terrible name not to respect it, and not to feel that he was impotent against its spell.
II. Acquaintance with Paul. Paul I am acquainted with. He had full reason to be.
1. Paul was once possessed with a devil himself, and did the devils work well. And past experience of the efforts of so valuable a servant led Satan to strive to enslave him again (2Co 12:7 was written soon after this, and may refer to his Ephesian experience).
2. Paul was the devils most powerful and victorious opponent. It was his success that led to the change of tactics on the part of Satans own emissaries.
III. Contempt for them. Who are ye? This has now passed into a current phrase for expressing the utmost scorn. Who are you? is sufficient to cover a man with confusion. Who are ye that ye should dare to work without our authority and against our dominion, and purely for your own ends. This estimate of hell and its own devotees is not without significance. Conclusion: In view of all this–
1. Let the Christian–
(1) Be encouraged. The devil acknowledges Christ, who is more than equal to Satans efforts in heathenism, worldliness, infidelity, dee.
(2) Be on his guard. The devil is acquainted with him, knows his worth, and will entangle him again in his toils if he can.
(3) Be tranquil. Satans servants may appear very grand and powerful; but what does their own master think of them?
2. Let the impostor learn–
(1) The folly of imposture. It can deceive neither God nor the devil.
(2) The limits of imposture. It may proceed just as far as the devil will permit.
(3) The punishment of imposture. Contempt and punishment at the devils own hands. (J. W. Burn.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 15. Jesus I know, and Paul I know] In the answer of the demoniac, the verb in varied: , () . I acknowledge Jesus, and am acquainted with Paul; but of whom are ye? Ye belong to neither; ye have no authority. And he soon gave them full proof of this. This distinction is observed in my old MS. Bible: I have knowe Jesu, and I wote Poule; forsothe who ben yee.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I acknowledge that Jesus hath power to command me to go hence; and I know that Paul, as his minister, hath authority over me; but what pretensions have ye to command me now? Though the devil is a liar, and the father of lies, yet none lie to their own disadvantage, but rather to their advantage, as they take it; and Satan may therefore be believed in what he here says, because it is to his disgrace, that, will he, nill he, he is under the command of God, though but signified to him by the least of his ministers or servants.
Fuente: English Annotations on the Holy Bible by Matthew Poole
15. the evil spirit answered, JesusI know“recognize.”
and Paul I know“knowintimately,” in contrast to them, whom he altogether disowns.
but who are ye?
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the evil spirit answered and said,…. The Alexandrian copy, the Vulgate Latin, Syriac, and Ethiopic versions, add, “to them”; to the seven sons of Sceva:
Jesus I know; to be the Son of God and Messiah, and own that he has power of dispossessing spirits, of which there were many instances in the days of his flesh:
and Paul I know; and own to be a servant of the most high God, by whom miracles of this kind have been wrought:
but who are ye? you are not the disciples of Jesus, nor the servants of God, but the children of the devil, and have no power over us, but on the other hand are subject to us.
Fuente: John Gill’s Exposition of the Entire Bible
Jesus I know ( ). “The (whom you mention) Jesus I recognize ()” and “the (whom you mentioned) Paul I am acquainted with ( ).” Clear distinction between and .
But who are ye? ( ?). But you, who are you? Emphatic prolepsis.
Fuente: Robertson’s Word Pictures in the New Testament
I know – I know [ – ] . There is a purpose in using two different words to denote the demon ‘s recognition of the Divine Master and of the human agent, though it is not easy to convey the difference in a translation. It is the difference between an instinctive perception or recognition of a supreme power and the more intimate knowledge of a human agent. A divine mystery would invest Jesus, which the demon would feel, though he could not penetrate it. His knowledge of a man would be greater, in his own estimation at least. The difference may be given roughly, thus : “Jesus I recognize, and Paul I am acquainted with.”
Overcame them [] . The best texts read both of them, which would imply that only two of the seven were concerned in the exorcism. Rev, better, mastered, thus giving the force of kuriov, master, in the composition of the verb.
Fuente: Vincent’s Word Studies in the New Testament
1) “And the evil spirit answered and said,” (apokrithen de to pneuma to ponerou eipen autois) “Then replying or responding the wicked spirit said to them,” to the seven sons of Sceva, who had attempted to call the name of Jesus upon them, to drive them out of the demon possessed man.
2) “Jesus I know,” (ton men lesoun ginosko) “The Jesus I indeed (surely) know,” as all demons know and fear Him, because their destiny has been sealed and their judgement fixed, 2Pe 2:1-4; Jud 1:6. They now await their final suffering, with their wicked dupes, following the Great White Throne Judgement, Luk 8:27-28; Mar 1:23-24; Jas 2:19.
3) “And Paul I know; (kai ton Paulon epistamai) “And Paul I recognize or understand,” even demon spirits know who the saved are, who is indwelt by the spirit of God, those who arethe children of God, Rom 8:14-16; Job 1:1-10; Joh 4:13; Act 16:16-18 clearly indicates that the demon spirit possessing the damsel at Philippi gave testimony that he knew Paul, Silas, and the servants of God there.
4) But who are ye?” (humeis de tines este) “But who are you all?” who are you seven masquerading, meandering, covetous, fake healing mimics? The evil spirit even showed contempt for these deceivers who had his own nature. Even religious dishonesty, in false prophets, is known by the demons of hell who must dance with glee at keeping them under the slave-damning hold, until the hour of judgement, Gal 6:7-8; Num 32:23; 2Pe 2:1-4; Jud 1:6. Demons know when religious men piously claim to do things “in the name” or by the authority of Jesus, when He has not authorized them to do such. Today many religious persons claim to have authority to work miracles, to baptize, to personally receive tithes, to give the Lord’s Supper wherever and to whoever they choose, without the authority of Jesus Christ or His church as an executive at all. They lie, deceive, and masquerade as angels of light, but are in fact servants of the devil in such behavior, Mat 7:22-23; 2Co 11:13-15; Such authority was given to His church only, Mat 28:18-20; Joh 20:21; Act 1:8.
Fuente: Garner-Howes Baptist Commentary
(15) Jesus I know, and Paul I know . . .Better, Jesus I acknowledge. The two verbs are different in the Greek, the one implying recognition of authority, the latter, as colloquially used, though originally it had a stronger meaning, a more familiar acquaintance. The possessed man, identifying himself, as the Gadarene did, with the demon, stood in awe of the Name of Jesus, when uttered by a man like St. Paul; but who were these seven pretenders, that they should usurp authority over him?
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
15. Evil spirit answered Speaking from within the man and using his organs. (See note on Mar 5:1.)
Who are ye? The divine purpose is to enable Ephesus to realize that Jesus is divine, and supreme even over the great goddess. To this end: 1. Her jugglers are reduced to use his name as having been proved by Paul’s miracles to be mightier than any spell of their own. 2. The demon is compelled, in disobedience to the sorcerers, audibly to declare the supremacy of Jesus. 3. The Divine Power uses him as an instrument in punishing the sorcerers for their presumption in appropriating the name of Jesus. 4. In so doing the demon so reveals the utter hellishness of his own nature as to till the minds of the spectators with horror. (See notes on Mar 1:24; Mar 5:7.)
Fuente: Whedon’s Commentary on the Old and New Testaments
Act 19:15. And the evil spirit answered Not to insist on the demonstration arising from thepresent history, that this demoniac was not merely a lunatic, we may observe that the evil spirit, under whose operation this man was, seems either to have been compelled by a superior power to bear an unwilling testimony to Jesus, or craftily to have intended it, to bring St. Paul under a suspicion, as acting in confederacy with himself; and if the latter of these was the case, God, as in other instances, over-ruled this artifice of Satan to the destruction of his own cause and kingdom.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 19:15 . But how entirely did that fail of success in the very first instance of its application! Bengel well remarks on Act 19:13 : “Si semel successisset, saepius ausuri fuerant.”
] the demon , who had taken possession of the individual consciousness in the man.
By he recognises the power of Jesus and of the apostle over him; by ( what sort of men! ) he shows his contempt for the presumption of his powerless (not empowered by Jesus and Paul) opponents. is with depreciating emphasis placed first.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1794
THE POWER OF CHRIST AND HIS GOSPEL
Act 19:15. And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye?
GREAT effects are wrought by the Gospel, wherever it is preached with faithfulness and zeal: churches are filled, sinners are awakened, saints are edified, and the name of the Lord Jesus is magnified. But, in those who feel not its influence, there is an universal proneness to ascribe these effects to other causes than those from which they really proceed. Some consider them as arising from the manner in which the preacher addresses his audience; from the loudness of his voice, for instance, or from the earnestness of his gestures: others ascribe them to the enthusiastic sentiments with which his discourses are filled, or perhaps to the terribleness of his denunciations. Any reason, however absurd, will be resorted to by them, rather than they will acknowledge the hand of God in these things. Thus it was in the days of old: when our blessed Lord cast out devils from people who were possessed, the spectators ascribed his works to a confederacy with Satan, rather than to the agency of the Spirit of God. In like manner, when his Apostles cast out devils in his name, many supposed that they wrought their miracles by means of magical incantations. Hence some, and, in particular, seven sons of a Jewish priest, thought by the use of the name of Jesus to produce the same effects. But Satan soon shewed them their mistake; infusing a more than human strength and courage into the man whom he possessed, and falling upon the seven exorcists with such irresistible fury, as to convince all, that he could be vanquished only by an almighty arm. His address of defiance, which we have just read, will lead me to set before you,
I.
The power of Christ and his Gospel
When Satan had prevailed over our first parents, a promise was given that the Son of God should become incarnate, and bruise the head of that serpent that had beguiled them [Note: Gen 3:15.]. Accordingly, Christ came in due season to effect for men the promised deliverance: and he accomplished it,
1.
Personally
[The first encounter which he had with our great adversary was in the wilderness, just previous to his entering upon his public labours; and there, after withstanding his repeated assaults, he drove him, as it were, from the field of battle, saying, Get thee behind me, Satan. During the course of his ministry, he exerted an irresistible power over this wicked fiend, expelling him from multitudes whom he had possessed, and constraining him to confess himself a vanquished enemy [Note: Mar 1:27.]. Towards the close of his life he experienced the yet fiercer assaults of Satan, attended by all the hosts of hell: This, says our Lord to the Jews, is your hour, and the power of darkness: but he triumphed over them, agreeably to that word, Now shall the prince of this world be cast out; now shall the prince of this world be judged [Note: Joh 12:31; Joh 16:11.]. Upon the cross indeed he appeared to suffer a defeat: but there, and there chiefly, he gained the victory: through death he overcame him that had the power of death, that is, the devil [Note: Heb 2:14.]; yea, upon the cross, he spoiled principalities and powers, and made a show of them openly, triumphing over them in it [Note: Col 2:15.]. In his resurrection and ascension he completed his triumphs, leading captivity captive [Note: Eph 4:8.], and putting all his enemies under his feet [Note: Psa 110:1.].]
2.
By the ministry of others
[When first our blessed Lord sent forth his twelve Apostles, he gave them a commission, not to preach only, but to cast out devils [Note: Mar 3:14-15.]: and to such an extent did they execute this, that they were quite surprised, and said with wonder, Lord, even the devils are subject to us through thy name: to which our Lord replied, I beheld Satan as lightning fall from heaven [Note: Luk 10:17-18.]. We have lately seen that St. Paul cast out a spirit of divination [Note: Act 16:18.]; and in the chapter from whence our text is taken, we are told, that handkerchiefs or aprons were carried from the body of Paul, and were made effectual by the power of God to the casting out of many evil spirits [Note: ver. 12.]. In ejecting them from the souls of men he was more honoured than any other of the Apostles. When first he received a commission to preach the Gospel, it was said to him by our Lord, I send thee to turn men from darkness unto light, and from the power of Satan unto God [Note: Act 26:18.]: and how successful he was in destroying Satans empire, and in enlarging the kingdom of Christ upon earth, his history, as recorded in the New Testament, together with his different epistles, abundantly testify. For many hundreds of years, it must be confessed, this great adversary of God and man has re-established his dominion almost over the whole world, as well where Christ is named, as in those regions where the light of his Gospel has never shined. But still the Lord Jesus has not left himself without witness, that he has vanquished Satan, and can render the weakest of his people victorious over him: his word is yet quick and powerful, and sharper than a two-edged sword; and it is still as mighty as ever to pull down the strong-holds of sin, and to cast down every high thing that exalts itself against the knowledge of Christ [Note: 2Co 10:4-5.]. Indeed at this very hour the Lord Jesus is riding on in the chariot of the everlasting Gospel, conquering and to conquer; so that Satan must still repeat his former acknowledgment, Jesus I know, and Paul I know: yes, he does know, that Christ is Lord of lords and King of kings, and that his Gospel is still the power of God unto the salvation of men.]
But though Christ and his Gospel are so powerful, experience proves,
II.
The insufficiency of all created power to eject Satan
None but that stronger man, the Lord Jesus, has ever been able to prevail against the strong man armed: Till attacked by the Lord Jesus, Satan keepeth his goods in peace: He defies,
1.
All false religions
[Go back to the days of old; What was effected by any of the philosophers of Greece or Rome? They did not even themselves experience a sanctifying efficacy from their own doctrines: and much less did they prevail to destroy the power of Satan in the hearts of their disciples. Look at the votaries of Pagan idolatry, or Mahometan delusion: What evidence do they shew that their principles have made them victorious over Satan? We may safely affirm, that the very means which they use for obtaining the Divine favour, serve only to rivet on them more forcibly those chains of Satan wherewith they are bound ]
2.
A nominal profession of the true religion
[The Lord Jesus did, for wise and gracious purposes, suffer many to cast out devils in his name, whom yet he will banish from his presence in the day of judgment, and exclude for ever from his heavenly kingdom [Note: Mat 7:22-23.]. But never did any person cast out Satan from his heart by merely naming the name of Christ. We need only look on the Christian world, and we shall see how little a mere profession of Christianity can effect. The generality of Christians are in reality little better than baptized heathens. There are some few points of morality in which they may differ from the heathen; but in all the more common sins, of pride, lewdness, covetousness, together with the whole band of spiritual and fleshly lusts, they are as much enslaved by them as any heathen can be. In proof of this, we need not cast our eyes on others: we need only inspect the workings of our own hearts, and we shall have abundant evidence of this melancholy truth ]
3.
All self-righteousness or self-confident exertions
[To these men generally resort in the first instance, when they desire to overcome this wicked fiend. But he derides their efforts as weak and vain: he well knows that human power, however strenuously exerted, will prove only like Elishas staff, which could not re-animate the breathless corpse on which it was laid [Note: 2Ki 4:31.]. To all such efforts he says in his heart, Jesus I know, and Paul I know; but who are ye? It should seem indeed, that men, feeling the authority of Gods law, and the terrors of his wrath, should be able to effect any thing: but our arm is paralysed, and we cannot stretch it forth, unless the Lord Jesus Christ himself enable us. Hence we are told, that what the law could not do, in that it was weak through the flesh, God sent his own Son to effect, namely, to condemn sin in the flesh, and to cause that the righteousness of the law might be fulfilled in us [Note: Rom 8:3.]. We need only call to mind the case of Peter, to convince us, that our strongest resolutions are only as tow before the fire, when we are under the influence of any violent temptation; and that, unless the Lord Jesus strengthen our faith, Satan will sift us as wheat, and manifest us to be light as chaff.]
Application
In this subject all are interested: for though the states of men are widely different from each other, we all have to do with this great enemy, as captivated by him, or conflicting with him, or victorious over him. We will address ourselves therefore to these different classes: to,
1.
The captivated
[But where shall we find any of this description? We read indeed in the Scriptures, of some who are taken in the snare of the devil, and are led captive by him at his will [Note: 2Ti 2:26.]: but are there any such in our day? The idea of Satanic influence is almost expunged from modern creeds: but if we believe the Bible, we must believe that this influence still operates on the minds of men. Would we know whether it is exerted over us? it will be no difficult matter to determine this. Are we disobedient, wilfully and habitually disobedient, to any one command of God? it is Satan that instigates us to that rebellion [Note: Eph 2:2.]. Are we ignorant of the Gospel as our one source of life, and peace, and holiness? it is Satan that blinds our eyes, and keeps us from beholding the light of the knowledge of the glory of Christ [Note: 2Co 4:4.]. Consult then the experience of your souls on these points: inquire into the liveliness of your faith, and the conformity of your practice to the word of God; and, unless you have been truly converted by the grace of Christ, you will be constrained to acknowledge, that you are under the power of that cruel adversary. View then your state, and see how deplorable it is: the condition of that poor demoniac mentioned by St. Mark, is a melancholy picture of yours, who are breaking through all the restraints of Gods holy law, and inflicting the most deadly wounds upon your own souls [Note: Mar 5:2-5.]. O beg of God to shew you what a miserable state you are in, and to interpose with his almighty power for your speedy deliverance.]
2.
The conflicting
[To those amongst us who have commenced a warfare against sin and Satan, we would particularly say, Remember where your strength is: it is not in yourselves: you have not in yourselves a sufficiency even to think a good thought: your sufficiency is altogether in God, and in the Lord Jesus Christ, without whom you can do nothing [Note: 2Co 3:5. Joh 15:5.]. Hear the voice of God to you on this subject; Not by might, nor by power, but by my Spirit, saith the Lord of Hosts [Note: Zec 4:6.]. Be on your guard then, lest ye lean to your own understanding, or trust, even in the smallest degree, in an arm of flesh. You are indeed to be strong; but it must be in the Lord, and in the power of his might [Note: Eph 6:10.]. You are to go forth armed; but not in armour framed by human skill; that would be to you as useless as Sauls armour was to David: there is a whole suit of armour provided for you by God; and in that you must be clothed [Note: Eph 6:11-17.]: arrayed in that, and especially taking with you the shield of faith, and the sword of the Spirit, you need not fear: Satan well knows the power of soldiers thus arrayed; and he will flee from those who thus resist him [Note: Jam 4:7.]. Inquire of those who are now triumphant in heaven; and ask them, how they gained the victory. The answer from every one of them will be, We overcame him by the blood of the Lamb [Note: Rev 12:11.]: we trusted to that blood, to obtain mercy for us, and grace to help us in every time of need: and we were not disappointed of our hope: we fought; we gained the victory; and Satan was in due time bruised under our feet.]
3.
The victorious
[It may seem presumptuous to speak of such in this present world; but such there are, and such, we trust, amongst us [Note: 1Jn 2:14; 1Jn 5:18.]. We do not indeed imagine that there are any, against whom Satan does not sometimes gain advantage; but we are persuaded that there are some amongst us who maintain a good, and a successful warfare. To such then we say, If God has made you to differ from others, give glory to that adorable Saviour, who has strengthened you by his Spirit, and enabled you to withstand so potent an enemy. To this you are called by the history before us. The failure of these presumptuous exorcists served to illustrate more fully the success of the Apostle, in and by whom the Lord Jesus wrought: and you are told, The name of the Lord Jesus was magnified [Note: ver. 17.]. Magnify then your Saviour for every victory you gain, and say, Not unto us, not unto us, but unto thy name be the praise. And, if you see others victorious around you, be not envious of them, because they are not of your sect or party,-as the Apostles once were [Note: Luk 9:49-50.]; but rejoice with them, and glorify God in their behalf.
But, however victorious you are, remember that you are still on the field of battle, and may, if off your guard, receive the most deadly wounds. We read of those, whose hearts, once delivered from an evil spirit, were again occupied by seven other spirits more wicked than he; and whose last end was therefore worse than their beginning [Note: Luk 11:24-26.]. O beware, lest at last it prove thus with you! Be ever on the watch, guarding against the wiles and devices of your subtle enemy, and crying mightily to God to protect you from him.
Learn from the people who beheld the miracles of Paul: they did not put their impious books upon a shelf, but burned them, and that publicly too, without any regard to their great value; determining that they should never more prove a snare to themselves, or to any other persons [Note: ver. 18, 19.]. Deal ye thus with your besetting sins: spare not one of them, no, not for an hour; but cut off the offending hand, and pluck out the offending eye. Then shall you have daily fresh cause for praise and thanksgiving [Note: Rom 7:24-25.], and ere long obtain that crown of righteousness, which God has promised to all his faithful and victorious servants [Note: 2Ti 4:8. Rev 3:21.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
15 And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye?
Ver. 15. Jesus I know, and Paul ] Jesus had destroyed his works, and Paul had felt his fingers, 2Co 12:7 , and yet thrown him out of his trenches, 2Co 10:4 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
15. ] The narrative, from describing the nature of the attempt, passes to a single case in which it was tried, and in which (see below) two only of the brothers were apparently concerned.
No difference between and must be pressed: the two verbs are apparently used as separating Jesus and Paul, so that they do not stand together in the same category: as in E. V., Jesus I know, and Paul I know : the One being God in heaven, the other man on earth.
Fuente: Henry Alford’s Greek Testament
Act 19:15 . : “I know,” R.V. for both verbs, but for the former “I recognise,” margin, as a distinction is drawn between Paul and Jesus in the formula of adjuration, it is natural to expect a distinction in the reply; . probably denotes a more personal knowledge, ., I know as of a fact. “Jesus I know and about Paul I know,” Rendall; Lightfoot would render “Jesus I acknowledge and Paul I know”: On a Fresh Revision of N. T. , p. 60. Wordsworth also, in loco , holds that . denotes knowledge of a lower degree such as acquaintance with a fact , and compares the distinction between the two verbs in Jud 1:10 . . is only once used in the Gospels, Mar 14:68 . But see also Page, in loco , as to the difficulty in making any precise distinction. placed first here in a depreciatory sense, indicating contempt.
Fuente: The Expositors Greek Testament by Robertson
Acts
WOULD-BE EXORCISTS
Act 19:15
These exorcists had no personal union with Jesus. To them He was only ‘Jesus whom Paul preached.’ They spoke His name tentatively, as an experiment, and imitatively. To command ‘in the name of Jesus’ was an appeal to Jesus to glorify His name and exert His power, and so when the speaker had no real faith in the name or the power, there was no answer, because there was really no appeal.
I. The only power which can cast out the evil spirits is the name of Jesus.
It is not narrowness or hostility to non-Christian efforts to cast out the demons from humanity, but only the declaration of a truth which is taught by the consideration of what is the difference between all other such efforts and Christianity, and is confirmed by experience, if we maintain that, whatever good results may follow from these other influences, it is the powers lodged in the Name of Jesus, and these alone which can, radically and completely, conquer and eject the demons from a single soul, and emancipate society from their tyranny.
For consider that the Gospel which proclaims Jesus as the Saviour is the only thing which deals with the deepest fact in our natures, the fact of sin; gives a personal Deliverer from its power; communicates a new life of which the very essence is righteousness, and which brings with it new motives, new impulses, and new powers.
Contrast with this the inadequate diagnosis of the disease and the consequent imperfection of the remedy which other physicians of the world’s sickness present. Most of them only aim at repressing outward acts. None of them touch more than a part of the whole dreadful circumference of the dark orb of evil. Law restrains actions. Ethics proclaims principles which it has no power to realise. It shows men a shining height, but leaves them lame and grovelling in the mire. Education casts out the demon of ignorance, and makes the demons whom it does not cast out more polite and perilous. It brings its own evils in its train. Every kind of crop has weeds which spring with it. The social and political changes, which are eagerly preached now, will do much; but one thing, which is the all-important thing, they will not do, they will not change the nature of the individuals who make up the community. And till that nature is changed any form of society will produce its own growth of evils. A Christless democracy will be as bad as, if not worse than, a Christless monarchy or aristocracy. If the bricks remain the same, it does not much matter into what shape you build them.
These would-be exorcists but irritated the demons by their vain attempts at ejecting them, and it is sometimes the case that efforts to cure social diseases only result in exacerbating them. If one hole in a Dutch dyke is stopped up, more pressure is thrown on another weak point and a leak will soon appear there. There is but one Name that casts a spell over all the ills that flesh is heir to. There is but one Saviour of society-Jesus who saves from sin through His death, and by participation in His life delivers men from that life of self which is the parent of all the evils from which society vainly strives to be delivered by any power but His.
II. That Name must be spoken by believing men if it is to put forth its full power.
In all regions, and especially in the matter of art or literature, imitators are poor creatures, and men are quick to detect the difference between the original and the copy. The copyists generally imitate the weak points, and seldom get nearer than the imitation of external and trivial peculiarities. It is more feasible to reproduce the ‘contortions of the Sibyl’ than to catch her ‘inspiration.’
This absence or feebleness of personal faith is the explanation of much failure in so-called Christian work. No doubt there may be other causes for the want of success, but after all allowance is made for these, it still remains true that the chief reason why the Gospel message is often proclaimed without casting out demons is that it is proclaimed with faltering faith, tentatively and without assured confidence in its power, or imitatively, with but little, if any, inward experience of the magic of its spell. The demons have ears quick to discriminate between Paul’s fiery accents and the cold repetition of them. Incomparably the most powerful agency which any man can employ in producing conviction in others is the utterance of his own intense conviction. ‘If you wish me to weep, your own tears must flow,’ said the Roman poet. Other factors may powerfully aid the exorcising power of the word spoken by faith, and no wise man will disparage these, but they are powerless without faith and it is powerful without them.
Consider the effect of that personal faith on the speaker-in bringing all his force to bear on his words; in endowing him for a time with many of the subsidiary qualities which make our words winged and weighty; in lifting to a height of self-oblivion, which itself is magnetic.
Consider its effect on the hearers-how it bows hearts as trees are bent before a rushing wind.
Consider its effect in bringing into action God’s own power. Of the man, all aflame with Christian convictions and speaking them with the confidence and urgency which become them and him, it may truly be said, ‘It is not ye that speak, but the Spirit of your Father that speaketh in you.’
Here then we have laid bare the secret of success and a cause of failure, in Christian enterprise. Here we see, as in a concrete example, the truth exemplified, which all who long for the emancipation of demon-ridden humanity would be wise to lay to heart, and thereby to be saved from much eager travelling on a road that leads nowhither, and much futile expenditure of effort and sympathy, and many disappointments. It is as true to-day as it was long ago in Ephesus, that the evil spirits ‘feel the Infant’s hand from far Judea’s land,’ and are forced to confess, ‘Jesus we know and Paul we know’; but to other would-be exorcists their answer is, ‘Who are ye?’ ‘When a strong man armed keepeth his house, his goods are in peace.’ There is but ‘One stronger than he who can come upon him, and having overcome him, can take from him all his armour wherein he trusted and divide the spoils,’ and that is the Christ, at whose name, faithfully spoken, ‘the devils fear and fly.’
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
answered and said. App-122.
know. Greek. ginosko. App-132.
know. Greek. epistamai. App-132. In the English there is the Figure of speech Epistrophe., App-6, but not in the Greek
Fuente: Companion Bible Notes, Appendices and Graphics
15.] The narrative, from describing the nature of the attempt, passes to a single case in which it was tried, and in which (see below) two only of the brothers were apparently concerned.
No difference between and must be pressed:-the two verbs are apparently used as separating Jesus and Paul, so that they do not stand together in the same category:-as in E. V., Jesus I know, and Paul I know: the One being God in heaven, the other man on earth.
Fuente: The Greek Testament
Act 19:15. , who) This indicates contempt. [What has it profited thee, if thou knowest so as to be able to relate many things concerning Jesus, or even concerning His true members, if thou thyself art notwithstanding destitute of (saving) power? Who art thou?-V. g.]
Fuente: Gnomon of the New Testament
Act 16:17, Act 16:18, Gen 3:1-5, 1Ki 22:21-23, Mat 8:29-31, Mar 1:24, Mar 1:34, Mar 5:9-13, Luk 4:33-35, Luk 8:28-32
Reciprocal: 1Sa 4:4 – Hophni 1Sa 16:14 – evil spirit Job 22:30 – pureness Mal 1:9 – will he Mat 7:5 – first Mat 8:33 – General Mat 10:1 – he gave Mat 17:16 – and they 2Ti 3:9 – their Jam 2:19 – the
Fuente: The Treasury of Scripture Knowledge
5
Act 19:15. Jesus I know. This evil spirit was telling the truth, for the devils were originally in heaven and had been cast out because of sin (2Pe 2:4), and it was there that they had their acquaintance with Jesus. That accounts for the statements in Mar 1:24 Mar 1:34. Since these men were frauds the spirit did not recognize them.
Fuente: Combined Bible Commentary
Act 19:15. And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye? The possessed man, like the Gadarene demoniac of the Gospel, identifying himself with the evil spirits, replied: Jesus, whom ye invoke, I know: I know Him well, and His authority, and His power; and Paul too, the servant of the Highest, I am acquainted with; but who are ye? The question was not one of ignorance, but of censure, because they arrogated to themselves what belonged not to them, and of contempt, because they considered not their own and their opponents strength, but with rashness dared to contend with one more powerful, to whom it was mere play to overcome them (Raphelius, quoted by Gloag).
The whole question of demoniacal possession, which comes before us on several occasions in the Gospel narrative, and again, though not so frequently, in the Acts, is surrounded with difficulties. The main difficulty may, however, be summarised as follows: (1) Was that demoniacal possession alluded to by the New Testament writers something peculiar to that period of the worlds history, and has it since disappeared from the face of the earth? or (2) Was this terrible state, into which certain human beings had fallen, merely what is now termed dumbness, blindness, epilepsy, and the many and varied forms of insanity?
If we accept (2), as some expositors would seem to press, we should be much perplexed when we read the very positive words on this subject spoken in the Gospel and Acts by the Saviour and His disciples. They certainly treated the unhappy ones as positively possessed by evil spirits; and on more than one occasion a dialogue was held between the Saviour and the lost spirit. On many grounds we must reject (2).
As regards (1), it does seem as though the first age of Christianity was a timeconsidering its extreme sensuality (never equalled in the worlds history in any period), considering, too, the general absence of all religious belief, and consequently of all moral restraintin which a more direct influence over the souls and bodies of men and women, on the part of the powers of evil, would probably exist. That there was, indeed, some such unholy influence then, we have not only the witness of the New Testament writers, but also that of Josephus, Plutarch, and other Greek authors. In no other age do we possess such varied and ample testimony to these strange and unholy influences. Gloag well remarks, after calling attention to the fact that madness seemed to have been an inseparable accompaniment of possession, that we are not at all sure that it has entirely ceased in our days; at least, cases occur which bear a close resemblance to the descriptions of demoniacal possession given in the New Testament. For all that we know, such possessions may occur in our days. If we had the power of discerning spirits, it might be discovered that such cases were not unknown. . . . We live in a spiritual world; there are powers and agencies around us and within us; and in the case of mental disease especially, it is impossible to say whether the mere derangement of the physical organs or some spiritual disorder is the cause of the disease.
Fuente: A Popular Commentary on the New Testament
See notes on verse 13
Fuente: McGarvey and Pendleton Commentaries (New Testament)
15. The evil spirit responding said to them: Jesus I know and I am acquainted with Paul; but who are you?
Fuente: William Godbey’s Commentary on the New Testament
Verse 15
And the evil spirit answered and said. They who suppose that the cases of demoniacal possession were cases of common insanity, understand that this maniac had heard of Paul and Jesus through the long-continued preaching of the former in that community. The form of expression, however, certainly indicates that Luke considered an evil spirit as the real actor.