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John MacArthur · Citado em PreceptAustin
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MacArthur - Those who insist they were already Christians use this passage as a proof text for their view that receiving the Holy Spirit is a subsequent, post-salvation, or ‘second blessing,’ experience. Such an interpretation, however, is untenable. First, it commits the methodological error of failing to consider the transitional nature of Acts, which means that the experiences and phenomena described in Acts are not normative for today. Second, this is a faulty interpretation because it commits the comparative scriptural error. Other texts make obvious that this passage cannot be used to teach that some Christians today may not have the Holy Spirit. That would declare unequivocally that ever Christian receives the Spirit at salvation, and define those without the Spirit as unsaved. (Acts Commentary) CITY OF EPHESUS - ILLUSTRATION OF THE SUBTLE CORRUPTING EFFECT OF SIN: What happened to the great city of Ephesus? Often mentioned in the New Testament, it was one of the cultural and commercial centers of its day. Located at the mouth of the Cayster River, it was noted for its bustling harbors, its broad avenues, its gymnasiums, its baths, its huge amphitheater, and especially its magnificent Temple of Diana. What happened to bring about its gradual decline until its harbor was no longer crowded with ships and the city was no longer a flourishing metropolis? Was it smitten by plagues, destroyed by enemies, or demolished by earthquakes? No, silt was the reason for its downfall—silent and non-violent silt. Over the years, fine sedimentary particles slowly filled up the harbor, separating the city from the economic life of the sea traders. Little evil practices, little acts of disobedience may seem harmless. (Song 2:15) But let the silt of sin gradually accumulate, and we will find ourselves far from God. Life will become a spiritual ruin. In the book of Hebrews we are warned of the danger of “the deceitfulness of sin” (Heb 3:13+). James said that the attractive pleasures of sin are really a mask covering death (Jas 1:15+).God forbid that we let the "silt of sin" accumulate in our lives! Christian, walk carefully, danger is near! On in your journey with trembling and fear; Snares from without and temptations within Seek to entice you once more into sin. --Anon. Little sins add up to big trouble. Longenecker has an additional note on the harbor at Ephesus - Ephesus relied upon two important assets for its wealth and vitality. The first was its position as a center of trade, linking the Greco-Roman world with the rich hinterland of western Asia Minor. But because of excessive lumbering, charcoal burning, and overgrazing the land, topsoils slipped into streams, streams were turned into marshes, and storm waters raced to the sea laden with silt that choked the river's mouth. The Pergamum kings promoted the maintenance of the harbor facilities at Ephesus, and Rome followed suit. But it was a losing battle against the unchecked erosion of the hinterland. In Paul's day, the zenith of Ephesus's commercial power was long since past. Deepening economic decline had cast a shadow over the city. Efforts were repeatedly made to improve the harbor (in A.D. 65 a large-scale attempt was undertaken), but they either failed or provided only temporary relief. Domitian at the end of the first century A.D. was the last ruler to attempt to repair the harbor's facilities and enlarge its dwindling capacities. Today the mouth of the Cayster River is so choked with silt that the ancient harbor works of Ephesus sit back behind a swamp, some seven miles from the sea. (Expositor's Bible Commentary – Volume 9: John and Acts) (See note on reconstruction of the ancient harbor - article in 2017) Charles Swindoll gives us some excellent background on the city of Ephesus - EPHESUS, THE MOTHER OF COMMERCE IN ASIA Ephesus was a city built of marble. Marble paved the streets, lined the foundations, supported the monuments, and channeled rainwater to the sea. Even the public toilets were constructed from polished marble. The city gleamed with white iridescence, as if to say to the world, “This city will shine forever.” And of all the cities in the Roman Empire, Ephesus would have been one of the most difficult places in which to establish an orderly church. The city of Corinth struggled with rampant immorality, and that enemy was easy to spot. But a church in Ephesus also had to be on guard against two insidious killers of congregations: enticing prosperity and distracting philosophy. This port city sat alongside the Aegean Sea at the mouth of the Cayster River and near the intersection of two important mountain passes. Ephesus, therefore, commanded a strategic position offering access in all directions from the sea, making the city an unusually busy and affluent economic hub for the Roman province of Asia. Materials and knowledge flowed into the city from all over the world, feeding its voracious appetite for more wealth and new ideas. Ephesus was renowned for its paganism—as many as fifty different gods and goddesses were worshiped there. None, however, challenged the economic and mystical power of the towering temple of Artemis, one of the seven wonders of the ancient world. Worship of the “earth mother” had become a huge attraction, combining tourism and sensual idolatry with such success that it fueled the city’s core economy, even without its already burgeoning import/export trade. City officials set aside one month of every year to honor the goddess with a grand celebration, during which all work ceased. The stadium hosted athletic games, the theater produced plays, the odeum held concerts, and people flocked from every corner of Asia and beyond to make offerings in the sacred grove, the mythical birthplace of Artemis. Worship of the goddess brought such enormous sums of money into the temple that it became an important banking institution, perhaps the first of its kind in Asia. Moreover, the city of Ephesus became a sanctuary for debtors, a place of refuge for anyone seeking to avoid a creditor’s demands. If the lure of money and magic didn’t create enough chaos, the city of Ephesus also attracted schools of philosophy. Around 500 BC, Heraclitus, a Greek noble of Ephesus, taught that the universe operates according to a unified ordering principle, which he called the logos, that is, “the word.” Later philosophers built upon this theory, claiming that all the laws of physics, mathematics, reason, and even morality can be traced back to an impersonal divine mind. By the time of Paul, Ephesus had become a veritable cauldron of competing philosophies and a celebrated repository of texts on Greek philosophy. Despite all its temptations and challenges, Ephesus was a perfect location for Paul’s base of operations in Asia because “roads from Ephesus radiated in every direction along the coast and through the interior of the province.” To ensure that the church would remain morally clean, doctrinally pure, and spiritually vibrant, Paul spent more time in Ephesus than in any other Gentile city. Moreover, he nurtured the congregation from afar, sending envoys to check on its members’ well-being, writing at least one letter, and—perhaps most significant of all—placing them in the hands of his beloved disciple Timothy. (Swindoll's Living Insights New Testament Commentary – Acts) Acts 19:2 He said to them, "Did you receive the Holy Spirit when you believed?" And they said to him, "No, we have not even heard whether there is a Holy Spirit." NET Acts 19:2 and said to them, "Did you receive the Holy Spirit when you believed?" They replied, "No, we have not even heard that there is a Holy Spirit." GNT Acts 19:2 εἶπέν τε πρὸς αὐτούς, Εἰ πνεῦμα ἅγιον ἐλάβετε πιστεύσαντες; οἱ δὲ πρὸς αὐτόν, Ἀλλ᾽ οὐδ᾽ εἰ πνεῦμα ἅγιον ἔστιν ἠκούσαμεν. NLT Acts 19:2 "Did you receive the Holy Spirit when you believed?" he asked them."No," they replied, "we haven't even heard that there is a Holy Spirit." KJV Acts 19:2 He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. ESV Acts 19:2 And he said to them, "Did you receive the Holy Spirit when you believed?" And they said, "No, we have not even heard that there is a Holy Spirit." ASV Acts 19:2 and he said unto them, Did ye receive the Holy Spirit when ye believed? And they said unto him, Nay, we did not so much as hear whether the Holy Spirit was given. CSB Acts 19:2 and asked them, "Did you receive the Holy Spirit when you believed?" "No," they told him, "we haven't even heard that there is a Holy Spirit." NIV Acts 19:2 and asked them, "Did you receive the Holy Spirit when you believed?" They answered, "No, we have not even heard that there is a Holy Spirit." Did you receive: Ac 19:5 2:17,38,39 8:15-17 10:44 11:15-17 Ro 1:11 We have not: 1Sa 3:7 Joh 7:39 1Co 6:19 12:1-11 Ga 3:5 Acts 19 Resources - Multiple Sermons and Commentaries At the outset the reader needs to understand that this account is very difficult to interpret and commentators disagree as discussed below so it is best to avoid dogmatism. One major point of disagreement is whether these "disciples" were genuine believers. Some like Lenski (Guzik, Pelikan-Brazos Commentary) would say "yes," but others like MacArthur (Steven Cole) would say "No." Ajith Fernando writes that "The debate will continue as to whether or not they were true believers. (On the affirmative, see Arrington, Acts, 191; Stronstad, Charismatic Theology of St. Luke, 68–69. On the negative, see Longenecker, “Acts,” 493; Stott, Acts, 304). What is significant is that Paul specifically asked them whether they received the Holy Spirit when they believed (19:2). This suggests that people can really know when they receive the Holy Spirit." (NIVAC-Acts) He said to them, "Did you receive the Holy Spirit when you believed?" - This question is somewhat enigmatic, given that we know Acts is a transitional book. However, based on Paul's statement in Romans it is difficult to say that these individuals were truly born again. Paul wrote However, you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he does not belong to Him. (Ro 8:9+) COMMENT - To be sure Paul wrote this after the book of Acts, but it certainly would seem to support the premise that these "disciples" were not yet genuine believers.
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MacArthur says below a few of those that received John's baptism for repentance were in fact true believers in the Messian. Darrell Bock helps us understand John's baptism of repentance for the forgiveness of sins - The final characteristic mentioned about this baptism is its goal. It is directed toward, (eis, for), the forgiveness of sins. This statement could be read to suggest that some type of total forgiveness and efficacy is found in John’s baptism that makes the experience one of “becoming saved.” However, this understanding reads back more into the event than the time of the event and the presentation of Luke will allow. John is a preparatory figure (Lk 1:17+ ="It is he who will go as a forerunner before Him in the spirit and power of Elijah, TO TURN THE HEARTS OF THE FATHERS BACK TO THE CHILDREN, and the disobedient to the attitude of the righteous, so as to make ready a people prepared for the Lord.”, Luke 1:76–77+; Schürmann 1969: 154–57). He prepares a people for God. Most importantly, John says that his baptism is nothing compared to the baptism that the Mightier One brings (Lk 3:16+). So John’s baptism is a prophetic eschatological washing; that is, it is a baptism of promise that looks to the greater baptism of the Spirit (Schürmann 1969: 158–60). It points forward to the cleansing that comes to those who respond to Messiah’s offer with faith. This association of Spirit and cleansing was mentioned in the OT (Ezek. 36:25–27+; Zech. 13:1+). The washing in the Jordan adds symbolism, picturing either repentance (Isa. 1:16–17+; Jer. 4:14) or divine cleansing (Ps. 51:7–9+; Isa. 4:2–6+; Ezek. 37:23+; Jer. 33:8-note) or, perhaps, both (Nolland 1989: 141). If there be any doubt that Luke understands John in this prophetic and eschatological fashion, a glance at Acts 19:1–10+ ends any such uncertainty. Disciples who know only of John are to accept immediately the baptism tied to Jesus. Acts 19:4+ makes it clear that John’s baptism is not complete in itself, but points to faith in Jesus (also Acts 13:24+). Thus, John’s baptism represented for its precross Israelite audience a commitment to a new approach to God resulting in a life of fruitfulness for God and expectation of the eschaton....In short, John’s baptism was a step on the way to the Promised One’s forgiveness. The repentance in view here will not only make one alter the way one lives, but also will cause one to see “the Mightier One to come” as the promise of God. To submit to this baptism is to confess one’s commitment to this perspective. This is the essence of John’s baptism of repentance for the forgiveness of sins. (Baker Exegetical Commentary-Luke) John MacArthur adds that "while there were various ceremonial washings in Judaism (cf. Heb. 6:2+), there was no baptism of Jews. But while there was no baptism of Jews in Judaism, the Jews did baptize Gentile converts to Judaism (Gentile proselytes). Thus, those who “were being baptized by [John] in the Jordan River, as they confessed their sins” (Mt. 3:6), were publicly acknowledging that they were no better than the Gentiles. Their sins had separated them from the true and living God (cf. Isa 59:2) and cut them off from covenant blessings. For Jewish people to place themselves on the same level as the despised Gentiles was astonishing, and demonstrates the power of John’s preaching. Unfortunately, few being baptized by John were truly repentant. The nation would later reject Jesus when He failed to meet their expectations of a political Messiah, who would deliver them from the Romans. Others were superficial from the start....But those few (Mt 7:13–14+) who acknowledged their sinful condition and alienation from God and turned to Him in repentant faith were saved. (Luke Commentary) What was John the Baptist promising his followers when he baptized them? John the Baptist was the forerunner of our Lord. As the last and greatest of the Old Testament prophets, he was announcing that the Messiah promised in the Old Testament was soon coming (Mt 3:2). Until Jesus’ baptism, he did not know for certain that, indeed, Jesus was this Messiah. John’s baptism was a baptism of repentance, an acknowledgement of sin, and of the need for the forgiveness of sins which Messiah (the “Lamb of God”) would bring about. The baptism was the symbol of their acknowledgement of sin, and of their need for a Savior. It was a preparatory baptism, but (as we see in Acts 19) it did not preclude the need for “believer’s baptism,” once they had come to faith in Jesus as that promised Messiah. This is why the church baptized new believers, and why believers today should be baptized as well. (Bible.org) John Martin - John’s baptism was associated with repentance, that is, it outwardly pictured an inner change of heart. The word “for” (eis) refers back to the whole “baptism of repentance.” The baptism did not save anyone, as is clear from what follows (Lk 3:7–14+). Repentance was “unto” (literal rendering of eis) or resulted in sins forgiven. Since John’s function was to be Christ’s forerunner, so also his baptism prefigured a different baptism (Luke 3:16+) (Bible Knowledge Commentary - Luke) Acts 19:5 When they heard this, they were baptized in the name of the Lord Jesus NET Acts 19:5 When they heard this, they were baptized in the name of the Lord Jesus, GNT Acts 19:5 ἀκούσαντες δὲ ἐβαπτίσθησαν εἰς τὸ ὄνομα τοῦ κυρίου Ἰησοῦ, NLT Acts 19:5 As soon as they heard this, they were baptized in the name of the Lord Jesus. KJV Acts 19:5 When they heard this, they were baptized in the name of the Lord Jesus. ESV Acts 19:5 On hearing this, they were baptized in the name of the Lord Jesus. ASV Acts 19:5 And when they heard this, they were baptized into the name of the Lord Jesus. CSB Acts 19:5 When they heard this, they were baptized in the name of the Lord Jesus. NIV Acts 19:5 On hearing this, they were baptized into the name of the Lord Jesus. NKJ Acts 19:5 When they heard this, they were baptized in the name of the Lord Jesus. NRS Acts 19:5 On hearing this, they were baptized in the name of the Lord Jesus. YLT Acts 19:5 and they, having heard, were baptized -- to the name of the Lord Jesus, they: Ac 2:38 8:12,16 Ro 6:3,4 1Co 1:13-15 10:2 Acts 19 Resources - Multiple Sermons and Commentaries IMMEDIATE OBEDIENCE Their obedience begs the question if you are a genuine believer and have not been baptized, then "WHY NOT?" It is your opportunity to testify to the saving grace of Jesus in your life and it may spur some unbelievers to seek the Savior! When they heard this, they were baptized in the name of the Lord Jesus - Notice that Paul did not tell them how to receive the Holy Spirit. Their baptism recalls Peter's first charge to the Jews at Pentecost to "Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit." It also parallels the account of the Samaritans "when they (Samaritans) believed Philip preaching the good news about the kingdom of God and the name of Jesus Christ, they were being baptized, men and women alike." (Acts 8:12) And as described in Acts 19:6 these 12 had a similar experience with the Holy Spirit, giving tangible evidence that they had indeed received the Spirit, just as MacArthur says that "had these twelve already believed in Jesus Christ, they would have been baptized into His name." (Ibid) Toussaint - This is the only place in the New Testament that refers to anyone being rebaptized. Quite clearly, John's ministry was anticipatory; Christ is the fulfillment of all things. (Bible Knowledge Commentary) Robertson on in the name of the Lord Jesus - Proper understanding of "Jesus" involved all the rest including the Trinity (Father, Son, and Holy Spirit). Luke does not give a formula, but simply explains that now these men had a proper object of faith (Jesus) and were now really baptized. Acts 19:6 And when Paul had laid his hands upon them, the Holy Spirit came on them, and they began speaking with tongues and prophesying NET Acts 19:6 and when Paul placed his hands on them, the Holy Spirit came upon them, and they began to speak in tongues and to prophesy. GNT Acts 19:6 καὶ ἐπιθέντος αὐτοῖς τοῦ Παύλου [τὰς] χεῖρας ἦλθε τὸ πνεῦμα τὸ ἅγιον ἐπ᾽ αὐτούς, ἐλάλουν τε γλώσσαις καὶ ἐπροφήτευον. NLT Acts 19:6 Then when Paul laid his hands on them, the Holy Spirit came on them, and they spoke in other tongues and prophesied. KJV Acts 19:6 And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied. ESV Acts 19:6 And when Paul had laid his hands on them, the Holy Spirit came on them, and they began speaking in tongues and prophesying. ASV Acts 19:6 And when Paul had laid his hands upon them, the Holy Spirit came on them; and they spake with tongues, and prophesied. CSB Acts 19:6 And when Paul had laid his hands on them, the Holy Spirit came on them, and they began to speak in other languages and to prophesy. NIV Acts 19:6 When Paul placed his hands on them, the Holy Spirit came on them, and they spoke in tongues and prophesied. NKJ Acts 19:6 And when Paul had laid hands on them, the Holy Spirit came upon them, and they spoke with tongues and prophesied. NRS Acts 19:6 When Paul had laid his hands on them, the Holy Spirit came upon them, and they spoke in tongues and prophesied-- YLT Acts 19:6 and Paul having laid on them his hands, the Holy Spirit came upon them, they were speaking also with tongues, and prophesying, laid: Ac 6:6 8:17-19 9:17 1Ti 5:22 2Ti 1:6 the Holy Spirit: Ac 2:4 10:45,46 13:2 1Co 12:8-11,28-30 and prophesied: 1Co 14:1-25 Acts 19 Resources - Multiple Sermons and Commentaries And when Paul had laid his hands upon them, the Holy Spirit came on them - Compare the similar evidence of reception of the Holy Spirit when (1) the Samaritans believed (read Acts 8:15-17+, especially "Then they began laying their hands on them, and they were receiving the Holy Spirit.") and (2) when the Gentiles in Cornelius' household believed (read Acts 11:15-18+) There were also spiritual results associated with Ananias laying his hands on Saul (Paul) at his conversion... So Ananias departed and entered the house, and after laying his hands on him said, “Brother Saul, the Lord Jesus, who appeared to you on the road by which you were coming, has sent me so that you may regain your sight and be filled with the Holy Spirit.” And immediately there fell from his eyes something like scales, and he regained his sight, and he got up and was baptized; (Acts 9:17-18+) Marshall on laid hands upon - It seems more likely that the laying on of hands should be understood as a special act of fellowship, incorporating the people concerned into the fellowship of the church. This was necessary in the case of the Samaritan converts in chapter 8 to make it quite clear that they were accepted fully into the Jewish church centred on Jerusalem; and it was necessary in the present instance to make it clear to these members of a semi-Christian group that they were now becoming part of the universal church. The fact that the story demonstrates that Paul had the same authority as Peter and John to convey the gift of the Spirit is probably merely a secondary motif. The effect of the baptism w as to produce ‘charismatic’ manifestations of the Spirit (Acts 2:4, 17f+.; Acts 10.46+). It is clear from the other stories of conversion in Acts that such manifestations took place spasmodically and were not the general rule (Acts 8:17+; Acts 8:39+; Acts 13:52+; Acts 16:34+); in the present case some unusual gift was perhaps needed to convince this group of ‘semi-Christians’ that they were now fully members of Christ’s church. (Tyndale New Testament Commentaries – Acts) And they began speaking with tongues and prophesying - This was verification that they had received the Holy Spirit. A T
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MacArthur comments that "These twelve men, like Paul and Apollos before them, illustrate the transitional nature of Acts. The church, which had embraced Jews, Gentiles, and Samaritans, now gathered in the last group: Old Testament saints. And the same miraculous gifts were present, so that all would know what was said of the Gentiles in Acts 11:17-18. So all the groups were gathered in. And in each case apostles were present to verify that all received the same Holy Spirit in the same way. That having been completed, Paul could write to the Ephesians, "There is one body and one Spirit, just as also you were called in one hope of your calling; one Lord, one faith, one baptism" (Eph. 4:4-5). From then on, the Holy Spirit would come to every heart at salvation, as the epistles teach. Acts 19:8 And he entered the synagogue and continued speaking out boldly for three months, reasoning and persuading them about the kingdom of God NET Acts 19:8 So Paul entered the synagogue and spoke out fearlessly for three months, addressing and convincing them about the kingdom of God. GNT Acts 19:8 Εἰσελθὼν δὲ εἰς τὴν συναγωγὴν ἐπαρρησιάζετο ἐπὶ μῆνας τρεῖς διαλεγόμενος καὶ πείθων [τὰ] περὶ τῆς βασιλείας τοῦ θεοῦ. NLT Acts 19:8 Then Paul went to the synagogue and preached boldly for the next three months, arguing persuasively about the Kingdom of God. KJV 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. ESV Acts 19:8 And he entered the synagogue and for three months spoke boldly, reasoning and persuading them about the kingdom of God. ASV Acts 19:8 And he entered into the synagogue, and spake boldly for the space of three months, reasoning and persuading as to the things concerning the kingdom of God. CSB Acts 19:8 Then he entered the synagogue and spoke boldly over a period of three months, engaging in discussion and trying to persuade them about the things of the kingdom of God. NIV Acts 19:8 Paul entered the synagogue and spoke boldly there for three months, arguing persuasively about the kingdom of God. NKJ Acts 19:8 And he went into the synagogue and spoke boldly for three months, reasoning and persuading concerning the things of the kingdom of God. NRS Acts 19:8 He entered the synagogue and for three months spoke out boldly, and argued persuasively about the kingdom of God. YLT Acts 19:8 And having gone into the synagogue, he was speaking boldly for three months, reasoning and persuading the things concerning the reign of God, And he entered the synagogue and continued speaking out boldly- Ac 13:14,46 14:1 26:22,23 Reasoning and persuading them: Ac 19:9 1:3 9:20-22 17:1-3,17 18:4,19 28:23 Jude 1:3 Acts 19 Resources - Multiple Sermons and Commentaries PAUL'S FEARLESS PRESENTATION OF THE GOSPEL OF THE KINGDOM Every kingdom has a king, so ultimately Paul was proclaiming Jesus the King of the Jews (Mt 2:2, Mt 27:11, 37, Lk 23:38+). And he entered the synagogue (sunagoge) - Paul's pattern for proclamation of Christ crucified was to the Jew first (Ro 1:16). It is interesting in view of subsequent antagonism (Acts 19:9), that this was presumably the same synagogue in which he had reasoned (dialegomai) with the Jews in Acts 18:19+, the Jews asking him "to stay for a longer time." So to some degree, they were "open" given the fact that Paul stayed 3 months. Now it looks like many in the synagogue feel that 3 months is long enough! And continued speaking out boldly for three months - Speaking out boldly is a clear indication that Paul continued to be filled with Holy Spirit (at his conversion Acts 9:17, cf Acts 4:31+, cf Acts 4:13+ where confidence = parrhesia and to the very end - Acts 28:31+). The imperfect tense pictures Paul speaking out boldly this over and over, again and again. He was not shy about the Gospel! And three months in a synagogue without a riot is something of a record for Paul! Speaking out boldly (3955)(parrhesiazomai from parrhesia = freedom or frankness in speaking or confident in spirit and demeanor <> pas = all + rhesis = speech) means literally all speech and conveys the idea idea of freedom to say all and thus to speak freely, openly, boldly, fearlessly, without constraint. The Greeks used this word for speaking in a democratic assembly. It means to be bold and courageous in one's speech reflecting an attitude of openness that comes from freedom and lack of fear even in the face of opposition (see next verse!) The same verb is used in Acts 18:26+ describing Apollos "he began to speak out boldly in the synagogue," which I find fascinating as Apollos did not yet understand that the Spirit of Christ had come. Reasoning and persuading them about the kingdom of God - Both verbs in the present tense indicating he was continually reasoning and persuading the Jews about the Kingdom of God, as Jesus had done declaring "The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel." (Mk 1:15). And of course Jesus' classic words to the Jewish teacher Nicodemus about how to enter the Kingdom... Jesus answered and said to him, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” 4 Nicodemus said to Him, “How can a man be born when he is old? He cannot enter a second time into his mother’s womb and be born, can he?” 5 Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit he cannot enter into the kingdom of God.(John 3:3-5) Reasoning (discussing, dialoguing) (1256)(dialegomai from diá = denoting transition or separation + légo = speak; English = dialogue; noun derived = dialektos = speaking a specific language of a country) means to engage in an interchange of speech. It means to think different things with oneself, to mingle thought with thought and so to ponder or revolve in one's mind. To reason as one might do using thoughtful arguments to persuade another. To carry on a reasoned discussion as Paul did with the Jews (interestingly each time in the synagogue) in Thessalonica (Acts 17:2), in Athens (Acts 17:17), In Corinth (Acts 18:4) and in Ephesus (Acts 18:19). Some sources even consider dialegomai to be a technical term for Paul's teaching in the synagogues. Dialegomai is used repeatedly to describe Paul's "modus operandi" in presenting the Gospel - Acts 17:2; Acts 17:17; Acts 18:4; Acts 18:19; Acts 19:8; Acts 19:9; Acts 20:7; Acts 20:9; Acts 24:12; Acts 24:25 Persuade (present tense - continually)(3982)(peitho) in this context conveys the sense that Paul was seeking to bring his Jewish audience to come to a settled persuasion concerning the fact that Jesus was the Messiah Who had brought full and final atonement for the sins of any of his hearers who would believe in His death, burial and resurrection. Paul was seeking to convince them to put their confidence in Jesus. Peitho in Acts -Acts 5:36; Acts 5:37; Acts 5:40; Acts 12:20; Acts 13:43; Acts 14:19; Acts 17:4; Acts 18:4; Acts 19:8; Acts 19:26; Acts 21:14; Acts 23:21; Acts 26:26; Acts 26:28; Acts 27:11; Acts 28:23; Acts 28:24 Attempting to persuade the Jews was Paul's modus operandi until the very end of his life, explaining why he could honestly say "I have fought the good fight, I have finished the course, I have kept the faith;" (2 Ti 4:7+). And so in his quarters in Rome he kept seeking to persuade... When they had set a day for Paul, they came to him at his lodging in large numbers; and he was explaining to them by solemnly testifying about the kingdom of God and trying to persuade (peitho) them concerning Jesus, from both the Law of Moses and from the Prophets, from morning until evening. Some were being persuaded (peitho) by the things spoken, but others would not believe (NOTE THAT PERSUADED IN THIS CONTEXT = BELIEF).... 30 And he stayed two full years in his own rented quarters and was welcoming all who came to him, 31 preaching the kingdom of God and teaching concerning the Lord Jesus Christ with all openness, unhindered.(Acts 28:23, 24, 30, 31+) Kingdom (932)(basileia from basileus = a sovereign, king, monarch) denotes sovereignty, royal power, dominion. Kingdom of God - 66x in 65v in the NT Matt. 12:28; Matt. 19:24; Matt. 21:31; Matt. 21:43; Mk. 1:15; Mk. 4:11; Mk. 4:26; Mk. 4:30; Mk. 9:1; Mk. 9:47; Mk. 10:14; Mk. 10:15; Mk. 10:23; Mk. 10:24; Mk. 10:25; Mk. 12:34; Mk. 14:25; Mk. 15:43; Lk. 4:43; Lk. 6:20; Lk. 7:28; Lk. 8:1; Lk. 8:10; Lk. 9:2; Lk. 9:11; Lk. 9:27; Lk. 9:60; Lk. 9:62; Lk. 10:9; Lk. 10:11; Lk. 11:20; Lk. 13:18; Lk. 13:20; Lk. 13:28; Lk. 13:29; Lk. 14:15; Lk. 16:16; Lk. 17:20; Lk. 17:21; Lk. 18:16; Lk. 18:17; Lk. 18:24; Lk. 18:25; Lk. 18:29; Lk. 19:11; Lk. 21:31; Lk. 22:16; Lk. 22:18; Lk. 23:51; Jn. 3:3; Jn. 3:5; Acts 1:3; Acts 8:12; Acts 14:22; Acts 19:8; Acts 28:23; Acts 28:31; Rom. 14:17; 1 Co. 4:20; 1 Co. 6:9; 1 Co. 6:10; 1 Co. 15:50; Gal. 5:21; Col. 4:11; 2 Thess. 1:5 MacArthur comments on kingdom of God - Preaching the kingdom of God encompasses more than the eschatological thousand-year reign of Christ on the earth (ED: See my note below). To teach the kingdom of God is to teach the things concerning Christ and salvation (cf. Acts 28:31) and righteousness (Rom. 14:17). It is to teach how to enter the sphere of salvation and live there in communion with God. (MacArthur New Testament Commentary – Acts) Jesus will one day return as King of kings to set up His Messianic Kingdom for 1000 years. In some of Jesus' last words on earth He thought the Kingdom such an important topic for His 11 disciples to grasp that He was "speaking of the things concerning the kingdom of God." (Acts 1:3+). In fact they were so thrilled with His teaching on the Kingdom that they ask "Lord, is it at this time You are restoring the kingdom to Israel?” He said to them, “It is not for you to know times or epochs which the Father has fixed by His own authority." (Acts 1:6-7+) Notice that Jesus did not deny He was going to restore the Kingdom, but that clearly now was not the time for that question. NET Note on Kingdom of God - To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in Acts 18:28+. Related Resources: See in depth comments on Lk 17:20-21 on what constitutes the Kingdom of God What is the kingdom of God? What did Jesus mean when He said, “The kingdom of God is within you” (Luke 17:21, KJV)? What is the difference between the Kingdom of God and the Kingdom of Heaven? Luke 17:20-37 The Present and Future Kingdom - Steven Cole Luke 17:20-21 The Invisible Kingdom of God, Part 1 - John MacArthur Luke 17:20-21 The Invisible Kingdom of God, Part 2 - John MacArthur PAUL'S PATTERN: TO THE JEW FIRST LOCATION REFERENCE Damascus Jerusalem Salamis Pisidian Antioch Iconium Philippi Thessalonica Berea Athens Corinth Ephesus Rome Acts 9:20+ Acts 9:28-29+ Acts 13:5+ Acts 13:14+ Acts 14:1+ Acts 16:13+ Acts 17:1-2+ Acts 17:10+ Acts 17:16-17+ Acts 18:1-4+ Acts 18:19; 19:8+ Acts 28:17+ Acts 19:9 But 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 NET Acts 19:9 But when some were stubborn and refused to believe, reviling the Way before the congregation, he left them and took the disciples with him, addressing them every day in the lecture hall of Tyrannus. GNT Acts 19:9 ὡς δέ τινες ἐσκληρύνοντο καὶ ἠπείθουν κακολογοῦντες τὴν ὁδὸν ἐνώπιον τοῦ πλήθους, ἀποστὰς ἀπ᾽ αὐτῶν ἀφώρισεν τοὺς μαθητὰς καθ᾽ ἡμέραν διαλεγόμενος ἐν τῇ σχολῇ Τυράννου. NLT Acts 19:9 But some became stubborn, rejecting his message and publicly speaking against the Way. So Paul left the synagogue and took the believers with him. Then he held daily discussions at the lecture hall of Tyrannus. KJV Acts 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. ESV Acts 19:9 But when some became stubborn and continued in unbelief, speaking evil of the Way before the congregation, he withdrew from them and took the disciples with him, reasoning daily in the hall of Tyrannus. ASV Acts 19:9 But when some were hardened and disobedient, speaking evil of the Way before the multitude, he departed from them, and separated the disciples, reasoning daily in the school of Tyrannus. CSB Acts 19:9 But when some became hardened and would not believe, slandering the Way in front of the crowd, he withdrew from them and met separately with the disciples, conducting discussions every day in the lecture hall of Tyrannus. NIV Acts 19:9 But some of them became obstinate; they refused to believe and publicly maligned the Way. So Paul left them. He took the disciples with him and had discussions daily in the lecture hall of Tyrannus. NKJ Acts 19:9 But when some were hardened and did not believe, but spoke evil of the Way before the multitude, he departed from them and withdrew the disciples, reasoning daily in the school of Tyrannus. NRS Acts 19:9 When some stubbornly refused to believe and spoke evil of the Way before the congregation, he left them, taking the disciples with him, and argued daily in the lecture hall of Tyrannus. YLT Acts 19:9 and when certain were hardened and were disbelieving, speaking evil of the way before the multitude, having departed from them, he did separate the disciples, every day reasoning in the school of a certain Tyrannus. Some were becoming hardened Ac 7:51 13:45,46 18:6 2Ki 17:14 2Ch 30:8 36:16 Ne 9:16,17,29 Ps 95:8 Isa 8:14 Jer 7:26 19:15 Joh 12:40 Ro 9:18 11:7 Heb 3:13 speaking evil of the Way before the people Ac 19:23 9:2 22:4 24:21 28:22 2Ti 1:15 2Pe 2:2,12 Jude 1:10 he withdrew from them and took away the disciples: Ac 14:4 17:4 18:7,8 Mt 15:14 16:4 Lu 12:51-53 1Ti 6:5 2Ti 3:5 reasoning daily in the school of Tyrannus:: Ac 20:31 Pr 8:34 Mt 26:55 2Ti 4:2 Acts 19 Resources - Multiple Sermons and Commentaries A Physical Picture of the Spiritual Problem of the Jews SPIRITUAL ARTERIOSCLEROSIS But when - Term of contrast. The "honeymoon" was over so to speak! Paul's peerless proclamation demolished any and all Jewish arguments and/or refutations. So the contrast marks a "change of direction" so to speak. The attitude had been we wish to hear more to we wish to hear NO more! Intellectually, they undoubtedly understood what Paul was saying about Jesus, but like those who crucified Him, their hearts were hard and unwilling to welcome Him as their Savior and Lord. How often when I am sharing the Gospel and I come to Jesus as the ONLY way to Heaven, and you can see them sometimes literally back away from you! Others start to look at their watch and say it is time to go. And so Paul had clearly struck that nerve with the Jews loyally bound to their legalistic understanding of how a man becomes righteous. And it was time for him to go! Some were becoming hardened and disobedient - Both verbs are in the imperfect tense indicating every time Paul would bring forth his reasonable, persuasive Gospel dialogue, the Jews would respond with hardening and disobedience. Thus it was a process occuring over the 3 months he was in the Synagogue. The same sun that melts wax hardens clay. The problem is not with the sun, but with the receptivity of the agent it is acting upon." THOUGHT - As an aside remember that hardening of the heart ages more people than does hardening of the arteries! The same sun that melts the ice (or wax), hardens the clay. D L Moody - DO you know that the gospel of Jesus Christ proves either a savor of life unto life, or of death unto death? You sometimes hear people say: “We will go and hear this man preach. If it does us no good, it will do us no harm.” Don’t you believe it! Every time one hears the gospel and rejects it, the hardening process goes on. The same sun that melts the ice hardens the clay. The sermon that would have moved to action a few years ago makes no impression now. There is not a true minister of the gospel who will not say that the hardest people to reach are those who have been impressed, and whose impressions have worn away. It is a good deal easier to commit a sin the second time than it was to commit it the first time, but it is a good deal harder to repent the second time than the first. Vance Havner - The same sun that melts ice also hardens clay and the Gospel either humbles or hardens the human heart, so a preacher should be prepared to expect both. Were becoming hardened (4645)(skleruno from skleros = dry, hard, rough) means to make dry, stiff then hard. In passive voice as in this passage, skleruno means to be hardened, to grow calloused, to reach a point when one stubbornly refuses to change their attitude, in this case their attitude to the Messiah! And so figuratively these Jews were becoming unyielding, obstinate and stubborn. Skleruno was a medical technical term (Hippocrates) in Greek writings describing something becoming hardened. Our English word hardening of the arteries is related to this Greek word and is called arteriosclerosis which is a serious, potentially fatal affliction, especially when it affects the coronary arteries, including the left anterior descending which is nicknamed the "artery of sudden death!" So here in the Jewish synagogue in Ephesus these Jews were not in great peril, for literal hardening leads only to temporal physical death, but spiritual hardening leads to eternal spiritual death and damnation of one's soul! Skleruno - 6v - Acts 19:9; Ro 9:18; Heb. 3:8; Heb. 3:13; Heb. 3:15; Heb. 4:7 The writer of Hebrews uses skleruno to repeatedly warn his Jewish readers "Do not harden your hearts" (Heb. 3:8+; Heb. 3:15+; Heb. 4:7+) The writer also explains that sin has a hardening effect and so they are to "encourage one another day after day, as long as it is still called “Today,” so that none of you will be hardened (skleruno) by the deceitfulness (apate) of sin." (Heb. 3:13+)
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MacArthur adds exorcist "It derives from a root word meaning "to bind with an oath"; ancient exorcists attempted to expel demons by invoking the name of a more powerful spirit being. Exorcists were common in the ancient world, even among the Jews (Matt. 12:27; Acts 13:6). Their fanciful spells and ritual formulas were very different from the absolute authority delegated by Christ and exercised by the apostles. The name of Jesus is no magical charm to be used by whoever wants to use it, as these exorcists soon learned the hard way. (Ibid) Who went from place to place (present tense)(4022)(perierchomai from peri = about + erchomai = to come, go" mean to go about, to wander about, as a ship on an irregular course (Acts 28:13), younger widows (1 Ti 5:11) who "go around from house to house." (1 T 5:13). Describes the faithful who "went about in sheepskins." (Heb 11:37). No uses in the Septuagint. Perierchomai - go around(1), sailed around(1), went from place to place(1), went about(1). Acts 19:13; Acts 28:13; 1 Tim. 5:13; Heb. 11:37 The Jewish exorcists who saw Paul drive out demons in the name of Jesus Christ were intrigued. They realized that their own magical powers had failed them but that the words uttered by Paul were effective. The apostles healed people in the name of Jesus, not to practice magic but to demonstrate Jesus' authority (compare Acts 3:6+). The term NAME signifies the person, words, and works of Jesus, so that anyone who uses this name identifies completely with its bearer and becomes a true representative. Therefore, unbelievers can never use the power of Jesus' name. (Baker New Testament Commentary – Exposition of the Acts of the Apostles) Larkin - The sons' syncretistic appropriation follows the time-honored practice of piling name upon powerful name so as to create incantations strong enough to require spirits to do one's bidding. One such conjuration goes "I conjure you by the god of the Hebrews/Jesus, IABA IAE ABRAOTH AIA THOTH ELE ELO..." (Betz 1986:96). The name of Jesus, whom Paul preaches is these men's newest and most potent "power name" (compare Eph 1:21). (Ibid) Attempted to name over those who had the evil spirits the name of the Lord Jesus - Attempted is first word in Greek indicating it is emphatic. They are basically using Jesus' name as a magical formula, which has the opposite effect they had hoped for. The name of Jesus has force only when spoken in faith and on His commission as when used by Peter who declared to the crippled man... “I do not possess silver and gold, but what I do have I give to you: In the name of Jesus Christ the Nazarene–walk!” (Acts 3:6+) Attempted (present tense)(2021)(epicheireo from epi = upon, in + cheir = hand) means to take in hand, to put the hand to, to set one's hand to some task, to endeavor to perform a task, to try, to undertake, whether effective or not. The only uses are by Luke (Lk 1:1, Acts 9:29 = "attempting to put him to death,") and in the present passage.
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MacArthur - gives an interesting survey on spiritual warfare - worth taking time to read. Acts 19:11-20 Exorcism: True or False? Part 2 - John MacArthur Magic in the Graeco-Roman World What is the Christian view of psychics / fortune tellers? What is a medium? What does the Bible say about astrology or the Zodiac? What are Ouija boards (also called a spirit board or talking board)? Should a Christian dabble with with Ouija boards? What is the Christian view of psychics? Is there any spiritual significance to birthstones? What does the Bible say about dowsing? What are tarot cards? Are tarot cards evil? What does the Bible say about enchantment? Should a Christian consult horoscopes? Should a Christian read fortune cookies? Is there activity of demonic spirits in the world today? What is spiritualism? What does the Bible say about witchcraft / witches? Should a Christian fear witchcraft? What does the Bible say about ghost hunting? Evil Angels, Spiritual Deception and Demon Possession Demons What are They? What is the difference between miracles and magic? What does the Bible say about white magic? What does the Bible say about black magic? Acts 19:14 Seven sons of one Sceva, a Jewish chief priest, were doing this NET Acts 19:14 (Now seven sons of a man named Sceva, a Jewish high priest, were doing this.) GNT Acts 19:14 ἦσαν δέ τινος Σκευᾶ Ἰουδαίου ἀρχιερέως ἑπτὰ υἱοὶ τοῦτο ποιοῦντες. NLT Acts 19:14 Seven sons of Sceva, a leading priest, were doing this. KJV Acts 19:14 And there were seven sons of one Sceva, a Jew, and chief of the priests, which did so. ESV Acts 19:14 Seven sons of a Jewish high priest named Sceva were doing this. ASV Acts 19:14 And there were seven sons of one Sceva, a Jew, a chief priest, who did this. CSB Acts 19:14 Seven sons of Sceva, a Jewish chief priest, were doing this. NIV Acts 19:14 Seven sons of Sceva, a Jewish chief priest, were doing this. NKJ Acts 19:14 Also there were seven sons of Sceva, a Jewish chief priest, who did so. NRS Acts 19:14 Seven sons of a Jewish high priest named Sceva were doing this. YLT Acts 19:14 and there were certain -- seven sons of Sceva, a Jew, a chief priest -- who are doing this thing; Acts 19 Resources - Multiple Sermons and Commentaries THE ENIGMATIC SCEVA Seven sons of one Sceva, a Jewish chief priest, were doing this - This is all we know of Sceva. He is Jewish. His name is Sceva. He is designated chief priest. There is no record he actually lived in Ephesus. Luke says his sons were doing this (exorcisms) and does not say he knew about it and does not say whether he approved or not. There is no record of a Jewish chief priest by that name of Sceva, so we can only speculate that either he was a member of a high priestly family or that he claimed this title to impress his clientele. We simply cannot make many objective comments about this passage, so it is best to avoid speculation now and ask Dr Luke in Heaven! Were doing (4160)(poieo) is in the present tense indicating their activity of casting out of demons was their habitual practice. Ther lifestyle was that of exorcism. Related Resources: Who were the seven sons of Sceva? American Tract Society Sceva Easton's Bible Dictionary Sceva Fausset Bible Dictionary Sceva Holman Bible Dictionary Sceva Hitchcock Bible Names Sceva Hastings' Dictionary of the Bible Sceva Hastings' Dictionary of the NT Sceva International Standard Bible Encyclopedia Sceva McClintock and Strong's Bible Encyclopedia Sceva Acts 19:15 And the evil spirit answered and said to them, "I recognize Jesus, and I know about Paul, but who are you? NET Acts 19:15 But the evil spirit replied to them, "I know about Jesus and I am acquainted with Paul, but who are you?" GNT Acts 19:15 ἀποκριθὲν δὲ τὸ πνεῦμα τὸ πονηρὸν εἶπεν αὐτοῖς, Τὸν [μὲν] Ἰησοῦν γινώσκω καὶ τὸν Παῦλον ἐπίσταμαι, ὑμεῖς δὲ τίνες ἐστέ; NLT Acts 19:15 But one time when they tried it, the evil spirit replied, "I know Jesus, and I know Paul, but who are you?" KJV Acts 19:15 And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye? ESV Acts 19:15 But the evil spirit answered them, "Jesus I know, and Paul I recognize, but who are you?" ASV Acts 19:15 And the evil spirit answered and said unto them, Jesus I know, and Paul I know, but who are ye? CSB Acts 19:15 The evil spirit answered them, "I know Jesus, and I recognize Paul-- but who are you?" NIV Acts 19:15 One day the evil spirit answered them, "Jesus I know, and I know about Paul, but who are you?" NKJ Acts 19:15 And the evil spirit answered and said, "Jesus I know, and Paul I know; but who are you?" NRS Acts 19:15 But the evil spirit said to them in reply, "Jesus I know, and Paul I know; but who are you?" YLT Acts 19:15 and the evil spirit, answering, said, 'Jesus I know, and Paul I am acquainted with; and ye -- who are ye?' Ac 16:17,18 Ge 3:1-5 1Ki 22:21-23 Mt 8:29-31 Mk 1:24,34 5:9-13 Lu 4:33-35 8:28-32 Acts 19 Resources - Multiple Sermons and Commentaries THE FAKERS' FALSE FACADE Facade describes a false, superficial, or artificial appearance. These fellows were fakes, charlatans making showy pretenses that they possessed knowledge of the occult. And the evil spirit answered and said to them - It is as if the human being is the dummy and the demon is his ventriloquist! We encounter a similar pattern in the Gospels. Read Mt. 8:29; Mark 1:24; Luke 4:41+ and note that in each accounts, the demons acknowledge Jesus as the Son of God. Kistemaker comments that "The demon has learned about Jesus and knows that the divine power flowing from Jesus to Paul can overpower him. He also detects the deception that the Jewish exorcists practice and knows that they are powerless. The question, "Who are you?" reveals the demon's contempt." (Ibid) I recognize Jesus, and I know about Paul, but who are you? - Emphatically and literally "But you, who are you?" The demons were once in heaven and so they have known Jesus since their creation. And so the demon knew Jesus experientially (ginosko) and was also acquainted (epistamai) with Paul. Interesting that Paul was known by this demon! The demon is in this man possessing him, but still knows about Paul. He knows either by this man having encountered Paul in Ephesus or from hearing about him or alternatively the demon knows because it has been communicated to him by other demons. NET Note - This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus.
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MacArthur wrote, “Satan would have wished these sons of Sceva to succeed, so that the domain of darkness could compete with God, as Pharaoh’s magicians did with Moses. But the attempt to provide competition for the Word was thwarted. In fact, it completely backfired and only brought greater conviction among the Ephesians of the power of Jesus’ name and the truth of Paul’s preaching.” (Ibid) Acts 19:17 This became known to all, both Jews and Greeks, who lived in Ephesus; and fear fell upon them all and the name of the Lord Jesus was being magnified NET Acts 19:17 This became known to all who lived in Ephesus, both Jews and Greeks; fear came over them all, and the name of the Lord Jesus was praised. GNT Acts 19:17 τοῦτο δὲ ἐγένετο γνωστὸν πᾶσιν Ἰουδαίοις τε καὶ Ἕλλησιν τοῖς κατοικοῦσιν τὴν Ἔφεσον καὶ ἐπέπεσεν φόβος ἐπὶ πάντας αὐτοὺς καὶ ἐμεγαλύνετο τὸ ὄνομα τοῦ κυρίου Ἰησοῦ. NLT Acts 19:17 The story of what happened spread quickly all through Ephesus, to Jews and Greeks alike. A solemn fear descended on the city, and the name of the Lord Jesus was greatly honored. KJV Acts 19:17 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. ESV Acts 19:17 And this became known to all the residents of Ephesus, both Jews and Greeks. And fear fell upon them all, and the name of the Lord Jesus was extolled. ASV Acts 19:17 And this became known to all, both Jews and Greeks, that dwelt at Ephesus; and fear fell upon them all, and the name of the Lord Jesus was magnified. CSB Acts 19:17 This became known to everyone who lived in Ephesus, both Jews and Greeks. Then fear fell on all of them, and the name of the Lord Jesus was magnified. NIV Acts 19:17 When this became known to the Jews and Greeks living in Ephesus, they were all seized with fear, and the name of the Lord Jesus was held in high honor. NKJ Acts 19:17 This became known both to all Jews and Greeks dwelling in Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified. NRS Acts 19:17 When this became known to all residents of Ephesus, both Jews and Greeks, everyone was awestruck; and the name of the Lord Jesus was praised. YLT Acts 19:17 and this became known to all, both Jews and Greeks, who are dwelling at Ephesus, and fear fell upon them all, and the name of the Lord Jesus was being magnified, all: Ac 19:10 and fear: Ac 2:43 5:5,11,13 13:12 Lev 10:3 1Sa 6:20 2Sa 6:9 Ps 64:9 Lu 1:65 Lu 7:16 the name: Php 1:20 2:9-11 2Th 1:12 3:1 Heb 2:8,9 Rev 5:12-14 Acts 19 Resources - Multiple Sermons and Commentaries THE NAME ABOVE ALL NAMES GENERATES FEAR This became known to all, both Jews and Greeks, who lived in Ephesus - It became known that Jesus Christ is more powerful than demonic powers. It is good that the Name of Jesus spread and was magnified so that men and women would come to hopefully believe in Him. Paul makes it clear For this reason also (Php 2:5-8+), God highly exalted Him, and bestowed on Him the Name which is above every name, so that at the Name of Jesus EVERY KNEE WILL BOW, of those who are in heaven and on earth and under the earth, and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father. (Php 2:9-11+) THOUGHT - Have you confessed Jesus as Lord? (cf Ro 10:9-10+). It is so sad to see theologians arguing truth the Bible plainly teaches and one is that Jesus is the Lord of all, including those who believe and who do not believe in Him. How silly to say we are to "make Him Lord of our lives." He is Lord of our lives because He is Lord of all! Related Resources: What is lordship salvation? What is free grace? What is Free Grace Theology? How do I make Jesus Lord of my life? What is cheap grace? Polhill comments that "Two lessons emerge from the story. For one, Christianity has nothing to do with magic. The name of Jesus is no magical incantation. The power of Jesus drives out the demonic, and his Spirit only works through those who, like Paul, confess him and are committed to him. Second, the demon did confess the power of Jesus over him, “Jesus I know.” Compare Jas 2:19, “Even the demons believe and shudder.” The people of Ephesus recognized this and extolled the powerful name of Jesus as a result. What was true for them is still true. In the name of Jesus is all the power needed to drive out the demonic forces in every age. (NAC) Ger - The news of this humiliation circulated widely throughout Ephesus, and the citizenry realized that when it came to effective exorcisms, they could accept no substitutes for "the real deal." The Lord was magnified in the eyes of unbelievers, who developed a sudden, newfound respect for the name of Jesus. (Ibid) And fear fell upon them all and the name of the Lord Jesus was being magnified - Magnified is in the imperfect tense indicating that the Name of Jesus was being spoken forth with a sense of awe and reverential fear again and again, by one person and then another. This depicts the Name of Jesus spreading throughout this superstitious city who now heard about a Name far greater than any occult name they might name in their incantations!
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MacArthur - Before describing the chaos of the riot, Luke gives a brief note on Paul's plans. As his three-year ministry in Ephesus drew to a close, the apostle made plans to go to Jerusalem by way of Macedonia and Achaia. His itinerary seems puzzling, since Macedonia and Achaia were in the opposite direction from Jerusalem. Further, he had just ministered in those regions before coming to Ephesus (Acts 18:23). But Paul had a definite plan in mind, one that reveals his deep concern for the unity of the church. Many in the church at Jerusalem were poor and in need of sustained financial assistance. To meet that need, Paul wanted to take to Jerusalem with him a love offering from the largely Gentile churches he had founded. Before returning to Jerusalem, he revisited Macedonia and Achaia to collect that offering (Ro 15:25-27; 1 Cor 16:1-4; 2 Cor 8-9). By contributing to the financial needs of the Jewish believers at Jerusalem, those Gentiles would emphasize the church's unity (cf. 1 Cor. 12:26), while confirming in a very practical way their love for their Jewish brethren. (Ibid) Related Resources: Why is giving so emphasized in the Christian faith? What does the Bible say about giving to the poor? What does the Bible say about generosity? How can I become a more cheerful giver? What is the difference between tithes and offerings? What was the firstfruits offering? Should Christians give a firstfruits offering today? What does Jesus want us to learn from what He said about the widow’s mite? What does it mean that we should not let our left hand know what our right hand is doing (Matthew 6:3–4)? How should Christians respond to global poverty and hunger? What does the Bible say about being homeless / homelessness? What does the Bible say about feeding the hungry? A T
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MacArthur writes "He delayed all his travel plans temporarily because, as he wrote at this time to the Corinthians, "I shall remain in Ephesus until Pentecost; for a wide door for effective service has opened to me, and there are many adversaries" (1 Cor. 16:8-9). Those adversaries soon made themselves known, as a riot erupted in Ephesus over the success of Paul's ministry....The unseen cause of the riot was the satanic realm's antagonism to the prevailing of the Word (Acts 19:20). Demons stirred up human agents to oppose the gospel, which was spreading rapidly throughout the province of Asia (Acts 19:26; cf. Acts 19:10). (MacArthur New Testament Commentary – Acts) About that time - Literally "There happened at that time." This is a favorite introductory phrase of Luke = 69x in Gospel and 54x in Acts. Specifically this was before Paul had left Ephesus to visit the churches in Macedonia. Time (season, proper time) (2540)(kairos) can describe a season or a favorable time, in this context the opposition to the Gospel and the Way was clearly rising creating a "favorable time" for potentially unfavorable events for Paul and the believers. Of course the Sovereign God allowed this "favorable" time for He is ever in control of every kairos moment! There occurred no small disturbance - This idiomatic statement is identical to Acts 12:18+ "Now when day came, there was no small disturbance among the soldiers as to what could have become of Peter." See another litotes below! Disturbance (5017)(tarachos from tarasso - stir up, agitate, cause trouble) is used only twice in NT (Acts 12:18; 19:23) and is a noun that means commotion, confusion, consternation, serious disturbance. Louw-Nida says "a state of acute distress and great anxiety, with the additional possible implications of dismay and confusion." Acts 12:18 speaks more of mental agitation, consternation and acute distress of the soldiers when Peter was not found in prison (Why? because they knew it would result in their execution - Acts 12:19!). Acts 19:23 speaks more of a state of civic unrest. Commotion refers to a disorderly outburst or tumult, a condition of civil unrest or insurrection, mental excitement or confusion. Utley on Luke's understatement no small disturbance -This phrase is characteristic of Luke’s writing (cf. Acts 14:28; 15:2; 17:4, 12; 19:23, 24; 27:20). The understatement accentuates the event (ED: See the figure of speech known as litotes).
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MacArthur comments - How typical of a depraved mind to focus on crass materialism when eternal souls are at stake! The Lord Jesus Christ exposed the folly of that type of thinking when He asked, "What does it profit a man to gain the whole world, and forfeit his soul? For what shall a man give in exchange for his soul" (Mark 8:36-37)? Hell will be filled with people who, like Judas, loved money more than God. (Ibid) Disrepute (557)(apelegmos from apo = from, intensifier + elegcho = to reprove, refute) means a state of disgrace, discredit, censure, reproach, repudiation (of something shown worthless) and hence even contempt. Louw-Nida - "and strong criticism based upon presumed evidence." BDAG says it speaks of "criticism relating to questionable conduct." Demetrius now shifts from appealing to their pocket book to their "hymn book" (so to speak). In other words, he appeals their sense of religious devotion to Artemis and the danger of her reputation being sullied! MacArthur - Ephesus would suffer. The temple of Artemis was famous throughout the Roman world, and it had been built with gifts from many rulers. Anything that tarnished Artemis's reputation would lower Ephesus's status, hinder civic pride, and disastrously cripple the city's economy. Loyalty to Ephesus demanded that the craftsmen oppose the new religion that threatened to undermine the city's claim to fame and source of revenue. (Ibid) But also that the temple of the great goddess Artemis - Artemis was called "The Great" and one inscription found in the ruins of Ephesus called her the "greatest god." Utter rubbish! When men turn from God, they will turn to almost anything! Demetrius is appealing to the potential loss of income because of the loss of influence of Artemis (regarded as worthless).
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MacArthur - Aristarchus was a beloved companion of Paul, who would accompany him on his ill-fated voyage to Rome (Acts 27:2) and share his imprisonment in that city (Col. 4:10). He was a Jewish believer, since Paul describes him, along with "Barnabas' cousin Mark" and "Jesus who is called Justus," as "fellow workers for the kingdom of God who are from the circumcision" (Col. 4:10-11). (MacArthur New Testament Commentary – Acts) Paul's traveling companions from Macedonia - The Greek word is sunekdemos (sun = together + ekdemos = one who is absent, i.e., a traveler) is used only here and in 2 Cor 8:19 and described Paul's fellow travelers in foreign countries. Gaius and Aristarchus were men who were so to speak "away from home on a journey with" Paul. (Louw-Nida) Traveling companions (4898)(sunekdemos from sun - with + ek = from + démos = people, the public) one who is away from home on a journey with someone else—‘travelling companion. The two occurrences of the word in the New Testament are Acts 19:29 and 2 Corinthians 8:19. In the first instance the Ephesian citizens seized Gaius and Aristarchus who were Paul’s “companions in travel” (sunekdēmous) and rushed with them into the town theater. In 2 Corinthians 8:19 Paul wrote of an unnamed brother chosen to travel with (sunekdēmos, “fellow traveler”) Paul’s party. Brian Harbour wrote, “When God’s people get serious, vested interests are often threatened. Those who do not want to rock the boat are shaken. Those who are hanging on to the past are disturbed. Serious commitment to Christ does not remove problems. Sometimes, as it did for the Christians at Ephesus, it increases the problems.” David Jeremiah wrote, “I’ve almost concluded that if you are not getting opposition in your work for God, then you may be doing something wrong! Whenever the world stops criticizing or opposing the church, we know we are no longer a threat and have stopped doing God’s work.” Acts 19:30 And when Paul wanted to go into the assembly, the disciples would not let him. NET Acts 19:30 But when Paul wanted to enter the public assembly, the disciples would not let him. GNT Acts 19:30 Παύλου δὲ βουλομένου εἰσελθεῖν εἰς τὸν δῆμον οὐκ εἴων αὐτὸν οἱ μαθηταί· NLT Acts 19:30 Paul wanted to go in, too, but the believers wouldn't let him. KJV Acts 19:30 And when Paul would have entered in unto the people, the disciples suffered him not. ESV Acts 19:30 But when Paul wished to go in among the crowd, the disciples would not let him. ASV Acts 19:30 And when Paul was minded to enter in unto the people, the disciples suffered him not. CSB Acts 19:30 Though Paul wanted to go in before the people, the disciples did not let him. NIV Acts 19:30 Paul wanted to appear before the crowd, but the disciples would not let him. NKJ Acts 19:30 And when Paul wanted to go in to the people, the disciples would not allow him. NRS Acts 19:30 Paul wished to go into the crowd, but the disciples would not let him; YLT Acts 19:30 And on Paul's purposing to enter in unto the populace, the disciples were not suffering him, Paul: Ac 14:14-18 17:22-31 21:39 the disciples: 2Sa 18:2,3 21:17 Acts 19 Resources - Multiple Sermons and Commentaries ASSEMBLY IN THE AMPHITHEATER Note God's clear providential protection as Paul was not seized as were his traveling companions. God had him safe and secure. And when Paul wanted to go into the assembly - Paul was bold, and wanted to confront the howling mob, but in this case probably not wise. And what do you think he really wanted to do before an amphitheater full of pagans? Preach the Word of course! Matthew
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MacArthur - Although the apostle did not "consider [his] life of any account as dear to [himself]" (Acts 20:24), the other believers would not allow him to risk his life needlessly (cf. Acts 9:25, 30; 17:10, 14). (Ibid) The disciples (mathetes) would not let him - Would not let is in imperfect picturing Paul as heading toward the theater and being held back again and again. Fortunately they restrained Paul. They did not want him confronting an angry, confused mob. Let (permit, let) (1439)(eao) means to allow someone to do something, to let or to permit (Mt 24:43; Lk 4:41 = "He would not allow them to speak", Acts 14:16; Acts 23:32; Acts 27:32, 28:2 1 Cor 10:13), Of leaving the anchors in the sea (Acts 27:40). Acts 19:31 Also some of the Asiarchs who were friends of his sent to him and repeatedly urged him not to venture into the theater. NET Acts 19:31 Even some of the provincial authorities who were his friends sent a message to him, urging him not to venture into the theater. GNT Acts 19:31 τινὲς δὲ καὶ τῶν Ἀσιαρχῶν, ὄντες αὐτῷ φίλοι, πέμψαντες πρὸς αὐτὸν παρεκάλουν μὴ δοῦναι ἑαυτὸν εἰς τὸ θέατρον. NLT Acts 19:31 Some of the officials of the province, friends of Paul, also sent a message to him, begging him not to risk his life by entering the amphitheater. KJV Acts 19:31 And certain of the chief of Asia, which were his friends, sent unto him, desiring him that he would not adventure himself into the theatre. ESV Acts 19:31 And even some of the Asiarchs, who were friends of his, sent to him and were urging him not to venture into the theater. ASV Acts 19:31 And certain also of the Asiarchs, being his friends, sent unto him and besought him not to adventure himself into the theatre. CSB Acts 19:31 Even some of the provincial officials of Asia, who were his friends, sent word to him, pleading with him not to take a chance by going into the amphitheater. NIV Acts 19:31 Even some of the officials of the province, friends of Paul, sent him a message begging him not to venture into the theater. NKJ Acts 19:31 Then some of the officials of Asia, who were his friends, sent to him pleading that he would not venture into the theater. NRS Acts 19:31 even some officials of the province of Asia, who were friendly to him, sent him a message urging him not to venture into the theater. YLT Acts 19:31 and certain also of the chief men of Asia, being his friends, having sent unto him, were entreating him not to venture himself into the theatre. Also some of the Asiarchs Ac 19:10 16:6 Pr 16:7 repeatedly urged him not to venture into the theater. - Ac 21:12 Acts 19 Resources - Multiple Sermons and Commentaries Also some of the Asiarchs who were friends of his sent to him - NET Note says "The desire of these sympathetic authorities was surely to protect Paul's life. The detail indicates how dangerous things had become." Were they believers? We cannot say for certain either way. Arnold - We should note that Paul made friends with unbelievers even though they never came to Christ. The educated classes highly respected Paul even though they violently disagreed with him. (Sermon)
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MacArthur - Nothing the Christian preachers could do, he insisted, could possibly affect their great goddess; Artemis's power was undeniable, and her reputation secure. Although the man was sincere, he was tragically mistaken. Today, no one worships Artemis, yet millions worship the Lord Jesus Christ. (Ibid) Acts 19:37 "For you have brought these men here who are neither robbers of temples nor blasphemers of our goddess. NET Acts 19:37 For you have brought these men here who are neither temple robbers nor blasphemers of our goddess. GNT Acts 19:37 ἠγάγετε γὰρ τοὺς ἄνδρας τούτους οὔτε ἱεροσύλους οὔτε βλασφημοῦντας τὴν θεὸν ἡμῶν. NLT Acts 19:37 You have brought these men here, but they have stolen nothing from the temple and have not spoken against our goddess. KJV Acts 19:37 For ye have brought hither these men, which are neither robbers of churches, nor yet blasphemers of your goddess. ESV Acts 19:37 For you have brought these men here who are neither sacrilegious nor blasphemers of our goddess. ASV Acts 19:37 For ye have brought hither these men, who are neither robbers of temples nor blasphemers of our goddess. CSB Acts 19:37 For you have brought these men here who are not temple robbers or blasphemers of our goddess. NIV Acts 19:37 You have brought these men here, though they have neither robbed temples nor blasphemed our goddess. NKJ Acts 19:37 "For you have brought these men here who are neither robbers of temples nor blasphemers of your goddess. NRS Acts 19:37 You have brought these men here who are neither temple robbers nor blasphemers of our goddess. YLT Acts 19:37 'For ye brought these men, who are neither temple-robbers nor speaking evil of your goddess; who are neither robbers of temples - Ac 25:8 1Co 10:32 2Co 6:3 Acts 19 Resources - Multiple Sermons and Commentaries TOWN CLERK VINDICATES GAIUS AND ARISTARCHUS To vindicate means to free from allegation or blame and implies a complete clearance from the accusations or charges and from any attendant suspicion of blame or guilt. From vindicare, meaning "to set free, avenge, or lay claim to." For (gar) is a term of explanation explaining why the mob should stay calm. Jack Arnold makes a good point - Paul and the Christians had not stolen from the temple nor were they sacriligious in any way. This verse tells us something about apostolic preaching. It was not preaching based on the negative. Paul preached Christ in a positive way and only pointed out the evils of idolatry to make a contrast. Paul opposed idolatry, reasoned against it and endeavored to turn people from it, but his presentation was not harsh, critical or reproachful. Paul did not entitle his first message in Ephesus “Seven Wrong Things About Artemis.” No, he preached Christ, “Solemnly testifying to both Jews and Greeks of repentance toward God and faith in our Lord Jesus Christ” (Acts 20:21). He encouraged men to turn first to God and then from idols, “. . . and how you turned to God from idols to serve a living and true God” (I Thess. 1:9). Christians gain nothing by a negative approach with bitter and reviling words. We must preach Christ. When men meet Him, they will turn from idols. (Sermon) You have brought these men here who are neither robbers of temples - A good testimony from a pagan as to the character of the believers!
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MacArthur - If the Romans investigated the disturbance, the Ephesians would be unable to defend their actions. That could result in the loss of the privileges the Romans had granted them. His arguments were persuasive I Howard Marshall - The clerk’s final words betray his fear that the holding of an extraordinary meeting of the assembly which had turned into a near-riot might have serious repercussions. Sherwin-White (pp. 83-85) cites interesting evidence from this period which shows that the Romans were anxious to get rid of these democratic assemblies; the town clerk of Prusa addressed his assembly in remarkably similar terms, warning his hearers about the drastic consequences of reports of unruly gatherings reaching the proconsul. (Tyndale New Testament Commentaries – Acts) Disorderly gathering (4963)(sustrophe from sun = together + strepho = to turn) described a turning or spinning together, as in a whirlwind, hence a "twisting together" of a dense mass of people. Then a disorderly gathering for a negative purpose. A riotous gathering together, a public tumult Gilbrant - The word sustrophē is composed of two terms, sun (4713), “with,” and trophē (5001), “to turn.” It is used throughout classical Greek writings with both literal and metaphoric meanings. Literally, it refers to things that are twisted together, for example, yarn, chalkstones, nerves and sinews, twisted grain in wood, etc. The term is used likewise by classical writers in reference to a flock of birds, and even to the twisting together of a knot (Liddell-Scott). Metaphorically, it is used to denote communication between men in the form of a conspiracy or coalition, or a disorderly gathering such as a riot, as noted in the writings of Herodotus and Polybius (Bauer). The Septuagint uses the term with the same diversity as classical Greek. Judges 14:8 uses the term in reference to Samson’s “swarm of bees” and the honey in the carcass. In this sense the “gathering” is of physical objects. In 2 Kings 15:15 sustrophē is used of the “conspiracy” of Shallum when he overthrew the evil king Zachariah. Similarly it is used in David’s prayer to God against those who would bring an “insurrection” against him (Psalm 64:2), and in Amaziah’s accusation of “conspiracy” against Jeroboam (Amos 7:10). In Hosea sustrophē is used twice. The first appearance is in 4:19 where it denotes the whirlwind (cf. the “spirit of whoredom” in 4:12), spoken of earlier, that will consume them (Wolff, Hermeneia, Hosea, p.92). In Hosea 13:12 Israel’s sin is “bound up”; i.e., in keeping with the legal tone of the passage, their guilt remains as though laid away in a nonreversible legal record (ibid., p.228).. Acts 19:41 After saying this he dismissed the assembly. NET Acts 19:40 For we are in danger of being charged with rioting today, since there is no cause we can give to explain this disorderly gathering." 41 After he had said this, he dismissed the assembly. GNT Acts 19:40 καὶ γὰρ κινδυνεύομεν ἐγκαλεῖσθαι στάσεως περὶ τῆς σήμερον, μηδενὸς αἰτίου ὑπάρχοντος περὶ οὗ [οὐ] δυνησόμεθα ἀποδοῦναι λόγον περὶ τῆς συστροφῆς ταύτης. καὶ ταῦτα εἰπὼν ἀπέλυσεν τὴν ἐκκλησίαν. NLT Acts 19:40 I am afraid we are in danger of being charged with rioting by the Roman government, since there is no cause for all this commotion. And if Rome demands an explanation, we won't know what to say." 41 Then he dismissed them, and they dispersed. KJV Acts 19:40 For we are in danger to be called in question for this day's uproar, there being no cause whereby we may give an account of this concourse. 41 And when he had thus spoken, he dismissed the assembly. ESV Acts 19:40 For we really are in danger of being charged with rioting today, since there is no cause that we can give to justify this commotion." 41 And when he had said these things, he dismissed the assembly. ASV Acts 19:40 For indeed we are in danger to be accused concerning this day's riot, there being no cause for it: and as touching it we shall not be able to give account of this concourse. 41 And when he had thus spoken, he dismissed the assembly. CSB Acts 19:40 In fact, we run a risk of being charged with rioting for what happened today, since there is no justification that we can give as a reason for this disorderly gathering." 41 After saying this, he dismissed the assembly. NIV Acts 19:40 As it is, we are in danger of being charged with rioting because of today's events. In that case we would not be able to account for this commotion, since there is no reason for it." 41 After he had said this, he dismissed the assembly. NKJ Acts 19:40 "For we are in danger of being called in question for today's uproar, there being no reason which we may give to account for this disorderly gathering." 41 And when he had said these things, he dismissed the assembly. NRS Acts 19:40 For we are in danger of being charged with rioting today, since there is no cause that we can give to justify this commotion." 41 When he had said this, he dismissed the assembly. YLT Acts 19:40 for we are also in peril of being accused of insurrection in regard to this day, there being no occasion by which we shall be able to give an account of this concourse;' 41 and these things having said, he dismissed the assembly. After saying: Pr 15:1,2 Ec 9:17 he dismissed: Ps 65:7 2Co 1:8-10 Acts 19 Resources - Multiple Sermons and Commentaries TOWN CLERK DISMISSES THE MOB After saying this he dismissed the assembly - It reminds me of when I was in school "Class dismissed!" In this case mob dismissed. Jack Arnold - The town clerk dismissed the assembly but God was behind this move in order to protect Paul and the other Christians in Ephesus. God has His own way of putting down opposition to Christianity. Warren Wiersbe sums up the scene - Ephesus is gone, and so is the worldwide worship of Diana of the Ephesians. The city and the temple are gone, and the silversmiths' guild is gone. Ephesus is a place visited primarily by archaeologists and people on Holy Land tours. Yet the Gospel of God's grace and the church of Jesus Christ are still here! We have four inspired letters that were sent to the saints in Ephesus—Ephesians, 1 and 2 Timothy, and Revelation 2:1-7. The name of Paul is honored, but the name of Demetrius is forgotten. (Bible Exposition Commentary) MacArthur notes that apparently when the town clerk dismissed the assembly "they went quietly. As far as is known, Demetrius and his fellow craftsmen did not pursue the matter any further. The Ephesian believers weathered the storm of persecution unleashed by Demetrius's speech and the resulting riot. Indeed, the church at Ephesus would play a prominent role in church history for several centuries. So again in Acts, God caused the wrath of men to praise Him (Ps. 76:10)." Dismissed (630)(apoluo from apó = marker of dissociation, implying a rupture from a former association, separation + luo = loose) is used often of sending a person or a group away from someone. It is interesting that this word was a legal technical term for dismissing an accused party as innocent, which in a manner of speaking is what the town clerk did to the raucous crowd! Assembly (1577)(ekklesia from ek = out + klesis = a calling, verb = kaleo = to call) literally means called out (but see note by Louw-Nida below) and as commonly used in the Greco-Roman vernacular referred to citizens who were called out from their homes to be publicly assembled or gathered to discuss or carry out affairs of state. Stanley Toussaint says that "While Paul was at Ephesus, he wrote 1 Corinthians as well as an earlier letter to the Corinthians that is not part of the biblical canon (cf. 1 Cor. 5:9). In addition he made a third visit to Corinth which is unrecorded in Acts (cf. 2 Cor. 12:14; 13:1) (BKC) Steven