Atos 19
Marvin Vincent · Citado em PreceptAustin
Atos 19
Vincent on Asia - Not the Asiatic continent nor Asia Minor. In the time of the apostles the term was commonly understood of the proconsular province of Asia, (see red highlight area on map) principally of the kingdom of Pergamus left by Attalus III. to the Romans, and including Lydia, Mysia, Caria, and at times parts of Phrygia. The name Asia Minor did not come into use until the fourth century of our era. All who lived in Asia heard the word of the Lord - While it is not likely Paul himself spoke to those all over Asia, recall that he had trained disciples of Jesus, and it is almost certain that they in turn spread the Gospel and planted churches. Those churches include the church at Colossae and Hierapolis (cf Col 4:13-16) as well as the seven churches addressed by Jesus in the Revelation (see map - Rev 2:1-7+ = Ephesus, Rev 2:8-11+ = Smyrna; Rev 2:12-17+ = Pergamum; Rev 2:18-29+ = Thyatira; Rev 3:1-6+ = Sardis; Rev 3:7-13+ = Philadelphia; Rev 3:14-22+ = Laodicea). THOUGHT - This passage is surely an excellent illustration of Paul's pattern for making disciples as he explained to Timothy in 2 Timothy 2:2+ "The things which you have heard from me in the presence of many witnesses, entrust (aorist imperative = "Just Do It!" paratithemi = a commercial technical term for giving something to someone in trust for safekeeping, in this case THE TREASURE OF THE GOSPEL! It is also in middle voice which speaks of personal involvement in making disciples) these to faithful men who will be able to teach others also." Paul trained men who entrusted the treasure of the Gospel to other to faithful, trustworthy men, so that those who were reproduced (disciples) would themselves become reproducers (faithful men - more disciples). This was Paul's secret of his "Asia permeating" ministry and this principle still applies but sadly the Great Commission has largely become the Great Omission if many if not most evangelical churches, which is sad for this reflects disobedience to Jesus' last command to "Make Disciples." (Mt 28:19+). I pray your church is an excellent to this generalization and that you have an active, intentional program of men and women who are themselves disciples and who filled with the Spirit and the Word are making disciples who will be reproducers, for the glory of the Lamb. Amen. Both Jews and Greeks - Notice that although Paul left the Jewish Synagogue, this time he did not make a categorical statement such as "From now on I am turning to the Gentiles." (e.g., Acts 13:46+, Acts 18:6+) And so we see both Jews and Greeks heard the Word. Paul had trained his disciples well and they were obedient to the pattern in Romans 1:16+ that "the gospel...is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek." Robertson on all who lived in Asia heard - Paul apparently remained in Ephesus, but the gospel spread all over the province even to the Lycus Valley including the rest of the seven churches of Rev 1:11; Rev. 2; Rev. 3. Demetrius in Acts 19:26+ will confirm the tremendous influence of Paul's ministry in Ephesus on Asia. Forty years after this Pliny in his famous letter to Trajan from Bithynia (map) will say of Christianity: "For the contagion of this superstition has not only spread through cities, but also through villages and country places." It was during these years in Ephesus that Paul was greatly disturbed over the troubles in the Corinthian Church. He apparently wrote a letter to them now lost to us (1 Cor. 5:9), received messages from the household of Chloe, a letter from the church, special messengers, sent Timothy, then Titus, may have made a hurried trip himself, wrote our First Corinthians, was planning to go after the return of Titus to Troas where he was to meet him after Pentecost, when all of a sudden the uproar raised by Demetrius hurried Paul away sooner than he had planned. Meanwhile Apollos had returned from Corinth to Ephesus and refused to go back (1 Cor. 16:12). Paul's message reached Greeks, not merely Hellenists and God-fearers, but some of the Greeks in the upper circles of life in Ephesus. Acts 19:11 God was performing extraordinary miracles by the hands of Paul, NICNT God accomplished mighty works of no ordinary character through Paul. NET Acts 19:11 God was performing extraordinary miracles by Paul's hands, GNT Acts 19:11 Δυνάμεις τε οὐ τὰς τυχούσας ὁ θεὸς ἐποίει διὰ τῶν χειρῶν Παύλου, NLT Acts 19:11 God gave Paul the power to perform unusual miracles. KJV Acts 19:11 And God wrought special miracles by the hands of Paul: ESV Acts 19:11 And God was doing extraordinary miracles by the hands of Paul, ASV Acts 19:11 And God wrought special miracles by the hands of Paul: CSB Acts 19:11 God was performing extraordinary miracles by Paul's hands, NIV Acts 19:11 God did extraordinary miracles through Paul, NKJ Acts 19:11 Now God worked unusual miracles by the hands of Paul, NRS Acts 19:11 God did extraordinary miracles through Paul, YLT Acts 19:11 mighty works also -- not common -- was God working through the hands of Paul, Ac 5:12 14:3 15:12 16:18 Mk 16:17-20 Joh 14:12 Ro 15:18,19 Ga 3:5 Heb 2:4 Acts 19 Resources - Multiple Sermons and Commentaries DIVINE-HUMAN SYNERGY Willaim Larkin sets the background - The private side of paganism in the ancient world was the attempt to manipulate spiritual forces via magical incantations, ritual acts and paraphernalia in order to ward off evil and bring well-being. Ephesus was a city most hospitable to magicians, sorcerers and charlatans of all sorts. Attached to the statue of Artemis, the city's chief goddess, were certain symbols, ta Ephesia grammata, which had been turned into a magical formula (Plutarch Moralia 706E; 85B; Arnold 1989:15-16). In a divine initiative, God weds extraordinary miracles with the spread of the Word of the Lord throughout Asia, a territory that Satan had firmly and manifestly in his grasp. We have met such strategic "power advances" before in Acts: in Jerusalem and its Judean environs, Samaria, and Macedonia (Acts 5:16; Acts 8:7; Acts 16:16-18). Now, at the climax of Paul's efforts as a missionary free to move about as he will, Luke presents another. These evidences of the presence of the reign of God (Acts 19:8) in liberating wholeness occur through a unique means. (The IVP New Testament Commentary Series – Acts) God was performing extraordinary miracles by the hands of Paul - "Powers not the ones that happen by chance," "not the ordinary ones," litotes for "the extraordinary." (Robertson) Paul was the human instrument that carried out the miracles but it was God Who was actually performing them. These miracles opened the door for the Gospel in a city steeped in practice of the occult. These miracles also confirmed that God's Spirit was working in and through Paul. It is likely that the people in Ephesus regarded Paul as having superhuman power to heal, and it is a testimony to the humility of Paul that he did not seek recognition. Success in the spiritual realm is a test to all of us as the writer of Proverbs warns... The crucible is for silver and the furnace for gold, And a man is tested by the praise accorded him. (Pr 27:21) THOUGHT - Dear pastor, teacher, elder, etc, are you being tempted to take a share of the glory for some supernatural effects others witness? Don't do it! Toussaint - As seen many times in Acts, miracles confirmed the work of the apostles (Acts 2:43; 4:30; 5:12; 6:8; 8:6, 13; 14:3; 15:12; cf. 2 Cor. 12:12; Heb. 2:3-4). (BKC) Kistemaker points out that "Besides teaching the gospel openly and performing healing miracles, Paul also taught the Good News from house to house (Acts 20:20). Addressing both Jews and Greeks, he admonished them to repent, to turn to God, and to have faith in Jesus Christ (Acts 20:21). (Baker New Testament Commentary – Exposition of the Acts of the Apostles) Arnold - The Ephesians were very superstitious and deeply involved in the occult. Satan and demons had performed many miracles in that city, so God now had to perform special miracles through Paul. They were unusual miracles performed to authenticate Paul's message of Christ.(Sermon) Longenecker - The particle te and the adverbial use of kai in the Greek sentence indicate that Luke had in mind two types of "extraordinary miracles": (1) direct healings through the laying on of Paul's hands (note the phrase dia ton cheiron Paulou, "through the hands of Paul," which NIV does not pick up), and (2) indirect healings through the application of Paul's handkerchiefs and aprons. (Ibid) Comparing the cloths to Moses’ rod, Ray
Atos 19
Vincent says the Latin literally means "something passing half-way round the body: an apron or waistband." Gilbrant - Due to the lack of certainty concerning its exact meaning, some take simikinthion to denote a “bandage,” a “handkerchief” (Bauer), or a “piece of clothing worn next to the apostle’s skin” (Moulton-Milligan). Most, however, take it to refer to an “apron” like that worn by a workman, possibly a tentmaker. (See Acts 18:3 where Paul is referred to as a tentmaker.) ESV Study Note - As had happened at Samaria (Acts 8:9-13+), Cyprus (Acts 13:6-11+), and Philippi (Acts 16:16-18+), the powerful forces of pagan magic (Acts 19:19) and religion connected to demonic activity (Acts 19:12, 15; cf. 1 Cor. 10:20; Eph. 6:12) were confronted by the far more powerful work of the Holy Spirit ministering through Paul. Polhill comments that "This practice often strikes the modern mind as too close to the relic worship that plagued the medieval church." (New American Commentary – Volume 26: Acts) Longenecker comments on the unusual nature of the miracles - Ephesus was the home of all sorts of magic and superstition, and the phrase "Ephesian writings" (Ephesia grammata) was common in antiquity for documents containing spells and magical formulae (cf. Athenaeus Deipnosophistae 12.548; Clement of Alexandria Stromata 5.242). So it need not be thought unnatural that just as Paul met his audiences at a point of common ground ideologically in order to lead them on to the Good News of salvation in Christ, so at Ephesus he acted in the way here depicted. The virtue, of course, lay not in the materials themselves but in the power of God and the faith of the recipients. Luke's interest throughout this chapter is in emphasizing the supernatural power of the gospel. Therefore he has highlighted these "extraordinary miracles." (Ibid) And the diseases left them and the evil spirits went out - This text treats diseases as separate from evil spirits. "As a doctor, Luke carefully distinguishes between diseases and afflictions caused by evil spirits to make clear that not all illness stems from demonic causes." (MacArthur). Arnold makes an interesting statement - It is my belief that no one today has the gift of healing or miracles. If I could see someone raised from the dead, or even be immediately healed as they were in the first century, then I might change my opinion on this matter. God does heal today but He heals through prayer. Healing miracles do take place today but there are no faith-healers.Many so-called faith-healers today have people send in for a specially blessed and anointed handkerchief for a sum of money and promise a healing. This present-day practice is superstition, hocus-pocus and is a perversion of the teaching here in Acts 19:12. (Sermon) Ger - Paul's extraordinary ability to heal the sick in Ephesus was specific to the Ephesian ministry and not a permanent gifting. It is clear from Paul's own biographical epistles that he could not always heal at will (2 Cor. 12:8; Phil 2:27; 1 Tim. 5:23; 2 Tim. 4:20). It is important to notice two qualifications Luke sets forth. First, that every one of the miraculous signs and wonders within Acts was extraordinary and limited to the apostles and their immediate associates. Second, Luke was careful to emphasize that the miracles were not intrinsic to Paul, but that he was merely the instrument through whom God chose to work His power (Acts 19:11). (Twenty-First Century Biblical Commentary Series – The Book of Acts: Witnesses to the World) Evil (wicked, bad) (4190) see notes below on same word poneros Diseases (3554)(nosos) means illness, sickness, physical malady Nosos - Mt. 4:23; Mt. 4:24; Mt. 8:17; Mt. 9:35; Mt. 10:1; Mk. 1:34; Lk. 4:40; Lk. 6:18; Lk. 7:21; Lk. 9:1; Acts 19:12 Gilbrant - In the Septuagint nosos is used only 13 times. Its few occurrences are due in part to a preference for two other terms, arrostia, “not well, ill” (cf. arrōstos [726]), and malakia (3091), “weak, soft,” and to the Old Testament’s use of specific terms for specific illnesses instead of the general term “illness.” In the Old Testament illness is almost always considered from a religious point of view. Primary interest is not on the physical causes of illness nor its diagnosis, but rather on the relationship existing between God—who is Master of illness and health, life and death—and the one who is ill. In Israelite thought illness was an evil and contrary to nature, something out of place in God’s creation. But if sickness and weakness did affect human life, some believed it was because of sin. Mankind incurred God’s wrath because of sin, and consequently, is under the power of evil forces. Thus, suffering and illness were seen as ordinary conditions for a fallen and sinful mankind. (See Harrison, “Disease,” International Standard Bible Encyclopedia, 1:955-960.) The origin of illness can be traced back to the Fall. Death entered the world as a direct result of sin, and to the Hebrews illness merely signaled the beginning of death, something which sapped one’s life force. In many of the Psalms it is clear that the sick person believed he was under the power of death. In the Hebrew idiom a person “becomes alive” when he regains his health. When the Psalmist described man as “afflicted and ready to die” from his youth on (88:15), he was not employing poetic exaggeration but acknowledging grim reality. The Law stated that if the Israelites kept God’s commands, He would not bring the diseases of Egypt on them (Exodus 15:26; 23:25; Dt 7:12,15). However, serious illness would afflict them if they broke the covenant (Lev 26:15,16; Dt 28:22,27,58-61). Found in this conditional promise is a clear cause and effect relationship between sin and sickness. But innocent people can also be afflicted. When David sinned by starting a census, it was not he alone but his nation that was heavily afflicted with pestilence (2 Sa 24:15-17). Also, when he sinned with the wife of Uriah, their child died (2 Samuel 12:14). The Book of Job also proves that the righteous also suffer illness. The dramatic lessons of this book strongly warn against adopting the view which Job’s friends so eloquently asserted—and which was common among the Jews—that illness is always a result of one’s personal sins. To a limited degree the priests of Israel were skilled in medicine. Detailed instructions for the recognition and diagnosis of leprosy were provided to protect the nation from this disease (Leviticus 13). Hence the role of man in providing human assistance and nursing is not incompatible with the Law, even though the Lord himself was the healer of Israel (Exodus 15:26). This healing power was also manifested through the prophets (e.g., Elijah and Elisha). Isaiah prophesied that the suffering Messiah would himself take our sicknesses; and healing is provided through His stripes (Isaiah 53:4,5). In the coming kingdom of the Messiah perfect health will reign: “No one living in Zion will say, ’I am ill’ ” (Isaiah 33:24, NIV). In the New Testament nosos appears 12 times—11 times in the Synoptic Gospels and once in Acts (Acts 19:12). It is always used literally of physical illness. The verb noseō occurs only once, in a figurative sense of those who have a “morbid craving (noseō) for controversy and for disputes about words” (1 Timothy 6:4, RSV). In addition a cognate noun, nosēma (3416), occurs once (John 5:4). Nosos is used parallel with the other general terms for sickness, malakia (3091), mastix (3120), astheneia (763), and the verb astheneō (764), in passages that describe Jesus’ healing ministry. It should be noted that New Testament writers distinguished between natural diseases and demonically originated afflictions. Jews following the theology of the Old Testament understood sickness to be in the world because of sin which began at the Fall. Healing testimonies comprise a large portion of the Gospels, showing Jesus spent much of His time ministering to the sick. Sick people gathered around Him, and people brought to him all who were ill with various diseases; those suffering severe pain, the demon possessed, those having seizures, and the paralyzed, and He healed them (Mt 4:24). He also sent His disciples out with power and authority to heal (Mt 10:8). Jesus strongly opposed the teaching that sickness and disaster always occur as punishment for particular sins (cf. Luke 13:1ff.). Of the man who had been born blind He said, “Neither hath this man sinned nor his parents” (Jn 9:3). This does not mean Jesus did not believe these people were sinners; rather, it emphasizes that this man’s blindness was not a direct result of any particular sin which he or his parents may have committed. Lazarus, the friend of Jesus, became ill not because he had sinned, but in order that through his resurrection the Son of Man might be glorified (Jn 11:1ff.). Perhaps the most significant use of nosos is in Matthew 8:17 where Isaiah 53:4 is quoted in a quite literal Greek translation of the Hebrew. Matthew was inspired to choose nosos and astheneia instead of the Septuagint’s “sin and hardships.” The message here is that Jesus is the Messiah who provides deliverance from sickness and all effects of the Fall by taking the root cause—the sin of the world—on himself. This and the other uses of nosos serve as a reminder that though Christians may suffer the common experience of disease in this fallen world, God has provided for healing in Christ’s atonement as one of the benefits of His many-faceted grace. However, it would be very difficult to find the New Testament teaching that illness is in any way a blessing. It is considered quite natural that the one who is ill wishes to regain his health (Matthew 20:32f.; John 5:6). Illness is a by-product of living in a world placed under the curse of sin—as are suffering, sorrow, accidents, and death. The believer can expect the assistance and strength of God through all these, but nevertheless, they are a part of life. Thus even early Christians were afflicted by sickness. One of the best workers of the church “became sick and died” (Acts 9:37, NIV); one of Paul’s coworkers “was ill, and almost died” (Php 2:27NIV); and Trophimus had to be left in Miletus because he was sick (2 Timothy 4:20). But the New Testament also teaches that illness is sometimes a judgment of God on sin, for example, Herod the king (Acts 12:23) and Elymas the sorcerer (Acts 13:11). Illness can also be a chastisement from the Lord on His children when they sin, to bring about repentance. For example, in Corinth many became sick and died because they did not recognize the body of the Lord. They were disciplined so they would not “be condemned with the world” (1 Corinthians 11:32). Even the action taken against the person involved in sexual immorality and delivered “unto Satan for the destruction of the flesh” was intended for his reflection, conversion, and ultimate salvation (1 Corinthians 5:5). Also, those who blasphemed could be disciplined in the same way (1 Timothy 1:20). This particular church discipline was to be conducted in the power of the Lord and stands in strong contrast to the gifts of healing (1 Cor 5:4). In the New Testament illness is traced back to the Fall as in the Old Testament. Through sin death entered the world (Romans 5:12), and naturally, sickness also—the forerunner of death, and its physical cause. Because of the Fall the body of man is now a body of humiliation (Philippians 3:21); it is dead because of sin (Romans 8:10), and subject to death (Romans 8:11) and corruption (1 Corinthians 15:42). In its earthly nature, as flesh and blood, the body cannot inherit the eternal life of the kingdom of God without a radical transformation (1 Corinthians 15:50). In the present state of the body it is impossible to sharply delineate between the condition of being sick and the condition of being healthy. The difference between “healthy” and “ill” is largely a difference in degree rather than a difference in nature. Perfect health belongs to the realm of eternity and cannot be achieved in the present life. This is why the Scriptures state that at the return of Christ the bodies of the believers will be changed “so that they will be like his glorious body” (Philippians 3:21, NIV). At the resurrection the mortal will clothe itself with the immortal (1 Corinthians 15:53). In the eternal state there is no death, sorrow, or suffering (Revelation 21:4), and the leaves of the tree of life will be for the healing of the nations (Revelation 22:2). (Complete Biblical Library Greek-English Dictionary) Related Resources: Are faith healers for real? Does a faith healer heal with the same power as Jesus? Is “name it claim it” teaching biblical? What did Jesus mean when He told people, “Your faith has made you well”? Assessing the Wimber Phenomenon - from Christian Research Institute A Theological and Pastoral Critique of the Teaching of John Wimber - 13 page critique by Wallace Benn and Mark Burkill Excerpt from introduction - We want to make it clear right from the outset that we believe God can and does do miracles today. We have seen God work in that way from time to time in our different areas of work and witness. We are all too well aware of the danger of grieving the Holy Spirit through unbelief and we wish to be open to any genuine work of the Holy Spirit in our own times. Furthermore we are grateful for the ways in which Wimber improves on some common thinking (for example, Colin Urquhart and Paul Yonggi Cho) and takes the problems connected with divine healing much more seriously than some. He shows evidence of seriously grappling with the issues (for example, chapter 8 'Not everyone is Healed' in Power Healing, Hodder & Stoughton, London). However in the movement that has become associated with him we see tendencies that are far from helpful and which we believe are in fact dangerous. It is these concerns which we wish to raise in this article. There is no question that the Wimber seminars in Britain have had a huge following and that he has touched a raw nerve with many Christians who want to think through the whole area of healing. Because of the euphoria and enthusiasm surrounding these seminars it is not always easy to encourage rigorous Biblical thinking on the issues. We think that Jonathan Edwards, who himself was involved in a great revival, has a cautionary and helpful word that needs to be taken seriously: "They looked upon critical enquiries into the difference between true grace and its counterfeits, or at least being very busy in such enquiries and spending time in them, to be impertinent and unseasonable; tending rather to damp the work of the Spirit of God than promote it; diverting their own minds and the minds of others, as they supposed, from that to which God at such an extraordinary time did loudly call them more specially to attend. The cry was, 'Oh, there is no danger, if we are but lively in religion and full of God's Spirit and lively faith, of being misled! If we do but follow God there is no danger of being led wrong! Let us press forward and not stay and hinder the good work by standing and spending time in these criticisms and carnal reasonings! This was the language of many, until they ran on deep into the Wilderness, and were caught by the briars and thorns of the wilderness." As Douglas McBain says in his book Eyes that See the need for discernment is a pressing need for our church today. ' (see full article for their interesting discussion) What is the Vineyard Movement? Are the miraculous gifts of the Spirit for today? What is the Third Wave Movement? Is the Last Reformation movement biblical? What is the Latter Rain Movement? What is the Charismatic movement? Why does God allow sickness? Why does God allow Satan to attack us? Is it sometimes God's will for believers to be sick? What does it mean that “by His stripes we are healed”? Norman Geisler - ACTS 19:12—Do the miracles via the clothes from the apostles support the Catholic dogma of venerating religious relics? MISINTERPRETATION: According to Acts 19:12 “even handkerchiefs and aprons that had touched him [the apostle Paul] were taken to the sick, and their illnesses were cured and the evil spirits left them” (NIV). Does this historical occurrence in biblical times lend credence to the Roman Catholic veneration of relics? CORRECTING THE MISINTERPRETATION: The supernatural cures achieved by clothes from the apostle Paul does not prove we should venerate anything. The apostles were given the special “signs of an apostle” (2 Cor. 12:12) to confirm God’s special revelation through them (the New Testament). The signs of an apostle are no longer needed for that purpose (Heb. 2:3–4). Regarding their relics, nowhere does it say here or anywhere else in the New Testament to venerate articles through which miracles were performed. God forbade such idolatry in general in the Old Testament. When any object, such as the brazen serpent, was venerated, it was considered idolatry (cf. 2 Kings 18:4 - ED: THE HEBREW WORD IS "NEHUSTAN" WHICH MEANS SIMPLY A PIECE OF BRASS, NOTHING MORE!). God clearly commanded his people not to make graven images or to bow down to them in an act of religious devotion. This is the same error of the pagans who worshiped the creature rather than the Creator (Rom. 1:25). The Bible forbids us ever to make or even to “bow” down before an “image” of any creature in an act of religious devotion: “You shall not make for yourselves any carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the waters under the earth; you shall not bow down nor serve them” (Exod. 20:4–5NKJV). (from When Cultists Ask) Acts 19:13 But also some of the Jewish exorcists, who went from place to place, attempted to name over those who had the evil spirits the name of the Lord Jesus, saying, "I adjure you by Jesus whom Paul preaches. NICNT Some of the itinerant Jewish exorcists also undertook to pronounce the name of the Lord Jesus over those who were possessed by evil spirits. “I adjure you,” one would say, “by that Jesus whom Paul proclaims.” NET Acts 19:13 But some itinerant Jewish exorcists tried to invoke the name of the Lord Jesus over those who were possessed by evil spirits, saying, "I sternly warn you by Jesus whom Paul preaches." GNT Acts 19:13 ἐπεχείρησαν δέ τινες καὶ τῶν περιερχομένων Ἰουδαίων ἐξορκιστῶν ὀνομάζειν ἐπὶ τοὺς ἔχοντας τὰ πνεύματα τὰ πονηρὰ τὸ ὄνομα τοῦ κυρίου Ἰησοῦ λέγοντες, Ὁρκίζω ὑμᾶς τὸν Ἰησοῦν ὃν Παῦλος κηρύσσει. NLT Acts 19:13 A group of Jews was traveling from town to town casting out evil spirits. They tried to use the name of the Lord Jesus in their incantation, saying, "I command you in the name of Jesus, whom Paul preaches, to come out!" KJV Acts 19:13 Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits the name of the Lord Jesus, saying, We adjure you by Jesus whom Paul preacheth. ESV Acts 19:13 Then some of the itinerant Jewish exorcists undertook to invoke the name of the Lord Jesus over those who had evil spirits, saying, "I adjure you by the Jesus whom Paul proclaims." ASV Acts 19:13 But certain also of the strolling Jews, exorcists, took upon them to name over them that had the evil spirits the name of the Lord Jesus, saying, I adjure you by Jesus whom Paul preacheth. CSB Acts 19:13 Then some of the itinerant Jewish exorcists attempted to pronounce the name of the Lord Jesus over those who had evil spirits, saying, "I command you by the Jesus that Paul preaches!" NIV Acts 19:13 Some Jews who went around driving out evil spirits tried to invoke the name of the Lord Jesus over those who were demon-possessed. They would say, "In the name of Jesus, whom Paul preaches, I command you to come out." NKJ Acts 19:13 Then some of the itinerant Jewish exorcists took it upon themselves to call the name of the Lord Jesus over those who had evil spirits, saying, "We exorcise you by the Jesus whom Paul preaches." NRS Acts 19:13 Then some itinerant Jewish exorcists tried to use the name of the Lord Jesus over those who had evil spirits, saying, "I adjure you by the Jesus whom Paul proclaims." YLT Acts 19:13 And certain of the wandering exorcist Jews, took upon them to name over those having the evil spirits the name of the Lord Jesus, saying, 'We adjure you by Jesus, whom Paul doth preach;' some of the Jewish exorcists, who went from place to place: Ge 4:12,14 Ps 109:10 exorcists: Mt 12:27 Lu 11:19 attempted to name over those who had the evil spirits: Ac 8:18,19 Mk 9:38 Lu 9:49 adjure: Jos 6:26 1Sa 14:24 1Ki 22:16 Mt 26:63 Mk 5:7 Acts 19 Resources - Multiple Sermons and Commentaries VAGABONDS WHO MOUTHED "JESUS" LIKE IT WAS MAGIC A vagabond is a person who wanders from place to place without a fixed home and generally leads an unsettled, irresponsible, or disreputable life. Such were this "Magnificent Seven" (not to be confused with the famous movie The Magnificent Seven!) Mechanical when used figuratively describes that which is done as if by machine, seemingly uninfluenced by the mind or emotions, not showing thought or spontaneity and thus automatic. And so the sons of Sceva were merely mouthing words, but as they would soon discover, they were simply natural words without supernatural power. Kistemaker - From the Gospels we know that Jews in Israel were casting out demons (Mt. 12:27; Lk 11:19+). Also, the Jewish historian Josephus reports that he saw a countryman driving out a demon from a possessed man in the presence of the Roman general Vespasian. At times, Gentiles asked Jewish teachers to exorcise demons. Some of these teachers visited fellow Jews living in the dispersion and used magic formulas to adjure the evil spirits. Because the formulas often failed to achieve results, the magicians were forced to acquire new adjurations to enhance their craft. A number of ancient manuscripts attest to a variety of incantations that Jewish exorcists employed, and as this account discloses, the city of Ephesus proved to be a storehouse of magical scrolls. (Baker New Testament Commentary – Exposition of the Acts of the Apostles) But also some of the Jewish exorcists, who went from place to place - Fruchtenbaum calls them "strolling Jews, exorcists." NET Bible calls them itinerant, one who moves from place to place. NLT describes them as "A group of Jews was traveling from town to town casting out evil spirits." They were imitators. Satan often attempts to counterfeit the true (cf ). Apparently this was their "business" and the fact that they had "business" speaks to the prevalence of the occult influence in Ephesus. And the undeniable power that came in the proclamation of Jesus’ name began to draw the attention of some wandering Jewish exorcists. According to F F Bruce, "Among practitioners of magic in ancient times Jews enjoyed high respect, for they were believed to have exceptionally effective spells at their command." (NINCT Acts). Exorcists (1845)(exorkistes from exorkizo = to administer an oath, to adjure [Mt 26:63; Lxx Ge 24:3] from ek = out + horkizo = to make one swear) is strictly speaking one who administers an oath. To bind by an oath. It is one who by adjuration (= a solemn and earnest appeal to someone to do something) and incantation seeks to expel demons from another person. In this sole NT use, it describes the sons of Sceva who attempted to drive out demons by "magical formulas" BDAG says this word describes "one who drives out evil spirits by invocation of transcendent entities."
Atos 19
Vincent adds that epicheireo "carries the sense of a difficult undertaking and implies that previous attempts have not been successful. It occurs frequently in medical language. Hippocrates begins one of his medical treatises very much as Luke begins his gospel. “As many as have taken in hand (ἐπεχείρησαν) to speak or to write concerning the healing art.” Saying, "I adjure you by Jesus Whom Paul preaches (kerusso - proclaimed as would a herald)" - This was their magical incantation. They thought by associating Jesus' name with Paul who preached Jesus, they could achieve the same extraordinary miracles as were associated with Paul's handkerchiefs and aprons! They were attempting to carry out the supernatural naturally and found in short order that it did not succeed. English dictionaries state that to adjure (ad = to + jurare = to swear from jus = oath) means to solemnly urge someone to do something and implies advising as well as pleading with the idea of the invoking of something sacred. To adjure can include the idea of to command, often by exacting an oath. Kistemaker - Their adjuration is derivative, for it includes the name of Paul. Moreover, they expose themselves as unbelievers, for their adjuration shows that Paul, not the charlatans, serves Jesus. By contrast, consider the man who cast out demons in Jesus' name. Jesus commanded his disciples not to stop this man, for "whoever is not against you is for you" (Luke 9:50). The man evidently believed in Jesus and was his follower. (Ibid) Adjure (3726)(horkizo from horkos = oath) means to put to an oath, to force to take an oath, to swear (Mk 5:7, Acts 19:13 and in the Textus Receptus of 1 Th 5:27 - modern manuscripts have enorkizo). BDAG - to give a command to someone under oath. In Mk. 5:7 the demoniac adjures Jesus by God in an effort to rob him of his power, but to no avail, since Jesus is the Son of God. The kindred verb, adjure, occurs Matthew 26:63 ("But Jesus kept silent. And the high priest said to Him, “I adjure (exorkizo - charge under oath) You by the living God, that You tell us whether You are the Christ, the Son of God.”), and means, originally, to administer an oath. Gilbrant - This word is found in Xenophon (Fourth Century B.C.), the Septuagint, and in papyri. An example is found in the Hadrumetum tablet, Third–Second Centuries B.C., saying, “I adjure you, demonic spirit,...by the God of Abraan....” (free translation; cf. Bauer). Horkizō appears almost 30 times in the Septuagint. Of those occurrences with a Hebrew equivalent, shāva‛ is exclusively translated, and always in the hiphil (causative) stem. Thus the sense is usually “I cause to swear” or “I adjure.” The servant of Abraham says, “My master made (caused) me to swear” (Genesis 24:37). This causative aspect is in keeping with the suffix -izo in horkizō which can denote causation. If an individual himself swears an oath, another expression is used. For instance, when the Lord swears by himself (Genesis 22:16) the Hebrew reads shāva‛ in the niphal (reflexive) aspect. The Septuagint translates this with omnuō (3523), “to swear,” rather than horkizō. Horkizo in Septuagint - Gen. 24:37; Gen. 50:5; Gen. 50:6; Gen. 50:16; Gen. 50:25; Exod. 13:19; Num. 5:19; Num. 5:21; Jos. 6:26; 1 Sam. 14:27; 1 Sam. 14:28; 1 Ki. 2:37; 1 Ki. 2:42; 1 Ki. 22:16; 2 Ki. 11:4; 2 Chr. 18:15; 2 Chr. 36:13; Ezr. 10:5; Neh. 5:12; Neh. 13:25; Cant. 2:7; Cant. 3:5; Cant. 5:8; Cant. 5:9; Cant. 8:4; Dan. 6:12; Bruce - The closest parallel to the Ephesian exorcists’ misuse of the name of Jesus appears in a magical papyrus belonging to the Bibliothèque Nationale in Paris, which contains the adjuration: “I adjure you by Jesus, the God of the Hebrews.” (Ibid) Polhill - A number of magical papyri from the ancient world have been discovered. These consist of various spells that often invoke the names of foreign gods and employ various kinds of gibberish. In the Paris collection of magical papyri, various Old Testament terms are found, such as Iao (for Yahweh), Abraham, and Sabaoth, terms which would have sounded exotic to Greeks and Romans. One spell reads, “I abjure thee by Jesus, the God of the Hebrews.” Another from the same papyrus reads, “Hail, God of Abraham, hail, God of Isaac, hail, God of Jacob, Jesus Chrestus, Holy Spirit, Son of the Father.” Ancient magicians were syncretists and would borrow terms from any religion that sounded sufficiently strange to be deemed effective. These Jewish exorcists of Ephesus were only plying their trade. Paul’s “spell” in Jesus’ name seemed effective for him, so they gave it a try. (Ibid) Adolph Deissmann adds this note on the sons' incantation - In the formulae of incantation and adjuration found in this literature an important part is played by the Divine names. Every possible and impossible designation of deities, Greek, Egyptian and Semitic, is found in profuse variety, just as, in general, this whole class of literature is characterised by a peculiar syncretism of Greek, Egyptian and Semitic ideas. (Bible Studies - scroll to page 331) As an word to all Christians who might think dabbling with the occult (horoscopes, fortune tellers/psychics, astrology, ouija boards, etc) is a "neutral" practice, God gives a warning to avoid occult activities... There shall not be found among you anyone who makes his son or his daughter pass through the fire, one who uses divination, one who practices witchcraft, or one who interprets omens, or a sorcerer, 11 or one who casts a spell, or a medium, or a spiritist, or one who calls up the dead. 12 “For whoever does these things is detestable to the LORD; and because of these detestable things the LORD your God will drive them out before you.(Dt 18:10-12) Toussaint - One of the themes of Acts is the victory of Christ over occultism (cf. 8:9-24; 13:6-12; 16:16-18). This incident is another example of His power over demons. (BKC) Related Resources: Can a Christian today perform an exorcism? What does the Bible say about casting out demons? Can a Christian be demon possessed? How are Catholics able to perform exorcisms if many of their beliefs are unbiblical? Can demons attach themselves to non-living/inanimate objects? What does the Bible say about demonic oppression? What does the Bible say about demon possession / demonic possession? John Piper on Healing and Exorcism Do You Believe We Should Cast Out Demons Today? Acts 19:8-10 Exorcism: True or False? Part 1 - John
Atos 19
Vincent - 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." Recognize (1097)(ginosko) means to acquire information through some modality, as through sense perception (hearing) and speaks of an experiential knowledge, not merely the accumulation of known facts. Although the verb is different (eido), the demons declared to Jesus "I know (eido) who you are." (Mk 1:24, Lk 4:34+) I know about (1987)(epistamai from epi = upon + histemi = to stand) means to fix one's mind on, have intellectual apprehension, to understand, to know (know well - Acts 18:25) or to be acquainted with (Acts 19:15). It can convey the sense of to understand or comprehend (Mark 14:68; 1 Tim. 6:4; James 4:14; Jude 1:10). Louw-Nida on epistamai - to possess information about, with the implication of an understanding of the significance of such information and "to have or gain insight, with focus upon the process - 'to understand, to be aware of, to really know." Gilbrant - Throughout classical Greek, Septuagintal, and Christian literature epistamai means either “to be acquainted with” or “to understand.” The first meaning, “to be acquainted with,” is the dominant one: it indicates having knowledge of something. The second meaning, “to understand,” occurs in the New Testament only twice. In 1 Timothy 6:4 the heretic is described as void of understanding (mēden epistamenos). In Mark 14:68 when Peter was confronted with the accusation, “You too were with Jesus,” he denied it with these words, “I neither know (oida [3471]) nor understand (epistamai) what you are talking about” (NASB). Epistamai - 14x in 14v - being acquainted(1), know(6), know about(1), knowing(2), knows(1), understand(2), understands(1).Mk. 14:68; Acts 10:28; Acts 15:7; Acts 18:25; Acts 19:15; Acts 19:25; Acts 20:18; Acts 22:19; Acts 24:10; Acts 26:26; 1 Tim. 6:4; Heb. 11:8; Jas. 4:14; Jude 1:10 Epistamai in the Septuagint - Gen. 47:5; Exod. 4:14; Exod. 9:30; Num. 20:14; Num. 22:34; Num. 24:16; Num. 32:11; Deut. 20:20; Deut. 22:2; Deut. 28:33; Deut. 28:36; Deut. 28:64; Deut. 29:26; Deut. 31:27; Jos. 2:5; Jos. 2:9; Jos. 3:4; Jos. 14:6; 2 Chr. 2:7; 2 Chr. 2:12; Job 13:2; Job 14:21; Job 32:22; Job 37:16; Job 38:4; Job 38:20; Job 38:33; Job 42:3; Prov. 9:13; Prov. 10:21; Prov. 14:22; Prov. 15:2; Prov. 29:7; Isa. 29:11; Isa. 29:12; Isa. 37:28; Isa. 41:20; Isa. 48:8; Isa. 55:5; Isa. 66:18; Jer. 1:5; Jer. 1:6; Jer. 2:8; Jer. 17:16; Ezek. 11:5; Ezek. 17:12; Ezek. 37:3; Jack Arnold - The demon in the man spoke words of disdain, indignation and contempt to the seven exorcists. What happened is rather humorous. The demon answered, “I instinctively and innately recognize Jesus, and I am acquainted with Paul, but who are you? You don't have any power over me!” The demons knew Paul. He was famous in the spiritual underworld and even in hell. Paul was much talked about in the pit. The demons trembled when they saw Paul preaching the gospel. He was a threat to the kingdom of darkness because he was armed with the power of Christ. Frank Barker, pastor of Briarwood Presbyterian Church in Birmingham, Alabama comments on this verse by saying, "But, as Christians, are our names known in hell? As Christians, when we move about, does it cause reverberations in the kingdom of darkness? Do they say something to this effect, “Oh, no! John Jones is working at that place of employment we've held captive for so long. His going there is a dangerous situation for us, because he verbalizes his faith boldly. He shares his faith in Jesus Christ. He prays. He seeks to win others to Jesus. He stands up for the Lord Jesus Christ.” (Sermon) Acts 19:16 And the man, in whom was the evil spirit, leaped on them and subdued all of them and overpowered them, so that they fled out of that house naked and wounded NET Acts 19:16 Then the man who was possessed by the evil spirit jumped on them and beat them all into submission. He prevailed against them so that they fled from that house naked and wounded. GNT Acts 19:16 καὶ ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾽ αὐτοὺς ἐν ᾧ ἦν τὸ πνεῦμα τὸ πονηρόν, κατακυριεύσας ἀμφοτέρων ἴσχυσεν κατ᾽ αὐτῶν ὥστε γυμνοὺς καὶ τετραυματισμένους ἐκφυγεῖν ἐκ τοῦ οἴκου ἐκείνου. NLT Acts 19:16 Then the man with the evil spirit leaped on them, overpowered them, and attacked them with such violence that they fled from the house, naked and battered. KJV Acts 19:16 And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded. ESV Acts 19:16 And the man in whom was the evil spirit leaped on them, mastered all of them and overpowered them, so that they fled out of that house naked and wounded. ASV Acts 19:16 And the man in whom the evil spirit was leaped on them, and mastered both of them, and prevailed against them, so that they fled out of that house naked and wounded. CSB Acts 19:16 Then the man who had the evil spirit leaped on them, overpowered them all, and prevailed against them, so that they ran out of that house naked and wounded. NIV Acts 19:16 Then the man who had the evil spirit jumped on them and overpowered them all. He gave them such a beating that they ran out of the house naked and bleeding. NKJ Acts 19:16 Then the man in whom the evil spirit was leaped on them, overpowered them, and prevailed against them, so that they fled out of that house naked and wounded. NRS Acts 19:16 Then the man with the evil spirit leaped on them, mastered them all, and so overpowered them that they fled out of the house naked and wounded. YLT Acts 19:16 And the man, in whom was the evil spirit, leaping upon them, and having overcome them, prevailed against them, so that naked and wounded they did flee out of that house, Mk 5:3,4,15 Lu 8:29,35 Acts 19 Resources - Multiple Sermons and Commentaries PLAYING WITH FIRE BACKFIRES! And the man, in whom was the evil spirit, leaped on them and subdued all of them and overpowered them - He jumped on them to assault them, springing on them as would a panther his prey! To overpower 7 men even if they were only boys indicates this man manifested supernatural strength, surely being empowered by the evil spirit. Some commentaries say there were only 2 sons present because of Luke's use of the adjective amphoteroi which means both, but it can also but mean mean "all." ("used of more than two" - Abbott-Smith). Evil (wicked, bad) (4190)(poneros from poneo = work or toil; Noun poneria from poneros) means evil including evil, malignant character, pernicious, that which is morally or socially worthless, wicked, base, bad, degenerate. Poneros denotes determined, aggressive, and fervent evil that actively opposes what is good. Poneros is not just bad in character (like kakos), but bad in effect (injurious)! Poneros describes evil in active opposition to good. It means not only evil in its nature but viciously evil in its influence and actively harmful. Poneros used to describe Satan (ho poneros = "Evil one"), the god of this age, who is corrupting man and dragging him to destruction. This denotes someone who is not content in being corrupt themselves. They seek to corrupt others and draw them into the same destruction! Woe! Leaped (2177)(ephallomai from epi = upon + hallomai = to leap, in Lxx used of Spirit coming upon Samson - Jdg 14:6, 19, Jdg 15:14) means to leap or spring upon. It is first in the Greek sentence for emphasis. This is the only NT use but there are 3 uses in the Septuagint and it is interesting that all three relate to the Holy Spirit coming upon Saul (1 Sa 10:6; 1 Sa 11:6; 1 Sa 16:13; and a fourth description of the Spirit coming on Saul is found in 1 Sa 10:10 which uses the root verb hallomai). It is fascinating that the majority of uses of this verb refer to a supernatural being (Spirit in the Septuagint and evil spirit in present passage) coming upon someone, overpowering them (in a good sense of course with the Holy Spirit and a bad sense with the evil spirit). Liddell-Scott on ephallomai - to spring upon, assail Il.:-also without hostile sense, c. having leaped upon the chariot.
Atos 19
Vincent comments that "The two words (exomologeo and anaggello) denote the fullest and most open confession. They openly (ex) confessed, and declared thoroughly (ana = from top to bottom) their deeds. Lenski makes an interesting point - We have the exact counterpart today: Christians who still resort to witchcraft for healing, for warding off evil, for directing their lives in difficulties, and the like. See, for instance, the comprehensive and most excellent work by Wuttke, Der Deutsche Volksaberglaube. Every experienced physician and every pastor can tell many a tale. In spite of all enlightenment and education the ilk of those who practice the uncanny arts is still legion. If only the churches themselves could clean house as this was done in Ephesus! To no small extent the preachers themselves have been guilty in keeping alive superstitious faith in the claims of witchcraft by admitting that its charms are effective. After an extensive study the writer here declares: they never work; they are remnants of paganism; the holy names, symbols, and Scripture words used in them are substitutions for pagan originals, a desecration of the most damnable kind, the devil's delight; they deceive, and this is the real devil's power in them; they are dangerous even when they are tried in fun; they do "work" in countless cases and often produce the saddest physical, mental, and invariably also spiritual damage. Fail not to include spiritualism..(Ibid) Robertson on disclosing their practices - Judgment was beginning at the house of God. The dupes (professing believers, alas) of these jugglers or exorcists now had their eyes opened when they saw the utter defeat of the tricksters who had tried to use the name of Jesus without his power. The boomerang was tremendous. The black arts were now laid bare in their real character. Gentile converts had a struggle to shake off their corrupt environment Practices (4234)(praxis from prasso = to practice) is an act, deed or practice. In the plural, praxis refers to one's acts or works and by extension to one's conduct. Praxis has the basic meaning of a doing of something, i.e., a deed. It could refer to a habitual or established practice. It later came to connote something that was ordinarily done or practiced, a normal function. In the present context praxis functioned as a technical term for magic practices which is similar to the use of the verb prasso which sometimes had the technical sense of “practice magic." In the Webster's Thesaurus a synonym for praxis (praxis is transliterated and found in English dictionaries) is habit which is interesting as it pictures these magic practices as habits. Deissmann writes that praxis was "a terminus technicus for a particular spell." (Scroll to note 5 on page 330) Jack Arnold - Apparently, this refers to Christians who began to confess their sins and come to grips with their superstitions which they had been secretly holding on to since their conversion to Christ. They were undoubtedly new converts who had never given much thought to the evilness of these practices. They were visibly shaken by the supernaturalism of Christ and began to clean up their lives, divulge their hidden practices and confess openly what they were doing privately. As young Christians, they still held on to some of their old ways, but God brought real conviction to their souls. They stopped fooling around with astrology, horoscopes and the influence of the stars which had been bringing them defeat and disillusionment in their Christian lives. Some of the Christians, although they had been converted to Christianity for some time, still had books on magic in their homes and still were, in some ways, in complicity with the occult. By their confession, the church was purified, for no Christian is to have any connection with the forces of darkness. “And do not participate in the unfruitful deeds of darkness, but instead even expose them” (Eph.5:11). These Christians brought their secret sin into the light. This was the beginning of true revival in the church at Ephesus. What sins, Christian, are you still holding on to from your unsaved life? Does the demon of pride, materialism, pleasure, procrastination, sex, alcohol, drugs, criticism and gossip plague you? Have you fully turned over these kinds of practices to the Lordship of Christ? When you received Christ, you said you would follow Him as Lord. Now you must consistently bow to His Lordship so your life can change. You will never have power in your life until you come to grips with secret practices that you have carried over from your unsaved life. (Sermon) Larkin applies this passage to present day Christians - Today the temptation is still present to syncretize a newfound faith with pre-Christian ways of using "power" to cope with life. Whether it be worship and manipulation of the new power levers of secularization—money, education, science, technology—or the traditional practices of occult magic in their time-honored or New Age form, those who live under Jesus' lordship must sooner or later come to terms with any compromise in these matters and follow the Ephesian Christians' example of making a clean break with their "power" past. (Ibid) Acts 19:19 And many of those who practiced magic brought their books together and began burning them in the sight of everyone; and they counted up the price of them and found it fifty thousand pieces of silver NET Acts 19:19 Large numbers of those who had practiced magic collected their books and burned them up in the presence of everyone. When the value of the books was added up, it was found to total fifty thousand silver coins. GNT Acts 19:19 ἱκανοὶ δὲ τῶν τὰ περίεργα πραξάντων συνενέγκαντες τὰς βίβλους κατέκαιον ἐνώπιον πάντων, καὶ συνεψήφισαν τὰς τιμὰς αὐτῶν καὶ εὗρον ἀργυρίου μυριάδας πέντε. NLT Acts 19:19 A number of them who had been practicing sorcery brought their incantation books and burned them at a public bonfire. The value of the books was several million dollars. KJV Acts 19:19 Many of them also which used curious arts brought their books together, and burned them before all men: and they counted the price of them, and found it fifty thousand pieces of silver. ESV Acts 19:19 And a number of those who had practiced magic arts brought their books together and burned them in the sight of all. And they counted the value of them and found it came to fifty thousand pieces of silver. ASV Acts 19:19 And not a few of them that practised magical arts brought their books together and burned them in the sight of all; and they counted the price of them, and found it fifty thousand pieces of silver. CSB Acts 19:19 while many of those who had practiced magic collected their books and burned them in front of everyone. So they calculated their value and found it to be 50,000 pieces of silver. NIV Acts 19:19 A number who had practiced sorcery brought their scrolls together and burned them publicly. When they calculated the value of the scrolls, the total came to fifty thousand drachmas. NKJ Acts 19:19 Also, many of those who had practiced magic brought their books together and burned them in the sight of all. And they counted up the value of them, and it totaled fifty thousand pieces of silver. NRS Acts 19:19 A number of those who practiced magic collected their books and burned them publicly; when the value of these books was calculated, it was found to come to fifty thousand silver coins. YLT Acts 19:19 and many of those who had practised the curious arts, having brought the books together, were burning them before all; and they reckoned together the prices of them, and found it five myriads of silverlings; practiced: Ac 8:9-11 13:6,8 Ex 7:11,22 De 18:10-12 1Sa 28:7-9 1Ch 10:13 2Ch 33:6 Isa 8:19 47:12,13 Da 2:2 burning: Ge 35:4 Ex 32:20 De 7:25,26 Isa 2:20,21 30:22 Mt 5:29,30 Lu 14:33 Heb 10:34 Acts 19 Resources - Multiple Sermons and Commentaries THE LIGHT OF THE GOSPEL EXPOSES THE DEEDS OF DARKNESS The apostle John explains that "everyone who does (prasso in present tense - same verb Luke uses here in Acts 19:19) evil hates (present tense) the Light (2 Cor 4:4), and does not come to the Light for fear that his deeds will be exposed (elegcho) (2 Cor 4:6). But he who practices (poieo in present tense) the truth (Jn 14:6) comes to the Light, so that his deeds may be manifested (phaneroo) as having been wrought in God.” (John 3:20-21) The scene Luke describes reminds us of Paul's command Do not be bound together (present imperative with a negative) with unbelievers; for (term of explanation) what partnership have righteousness and lawlessness, or what fellowship (koinonia) has light with darkness? (2 Cor 6:14) And many of those who practiced magic (cf Acts 8:9-11+; Acts 13:6,8+) - Interesting that Luke says "many" and not "all" suggesting some held on to their magic paraphernalia. Of course, this could have been Ephesians who had not believed in Jesus. Nevertheless, it is always tempting to "hold on" to some of the things we practiced in our former life and fail to make a clean break (enabled by the Spirit). THOUGHT - Probably many/most of us have a few items of "baggage" we would still like to "toss overboard" so to speak. Before we were saved we all had praxis or habits and many if not most were bad (evil). Now that we are saved we are to submit to the Spirit, trust His enabling power and put to death or kill those evil habits. (Ro 8:13+) And if you are like me, those old "ruts in the road" of our minds die off very slowly and unwillingly and too often seem to come back to life! Don't be discouraged by occasional lapses into the old ways, but trust the Spirit to lead you in the right direction (cf Gal 5:18+, Ro 8:14+) and over time the habit will have less and less of a grip on your heart and mind. Praise God!
Atos 19
Vincent says "overwrought, elaborate." In classic Greek had a negative meaning of "taking needless trouble" (description of those considered meddlesome and used with this sense in 1 Ti 5:13 to describe women who were "busybodies") and a positive meaning of inquisitive or curious. However the idea of curious merged with leading one beyond the normal range of knowledge and thus into the occult, superstition or magic (Plutarch used periergos to mean "curious" or "superstitious"). BDAG adds that this second sense pertains to undue or misdirected curiosity (periergos techne - excessive, superfluous) as in the practice of magic, belonging to magic...compare to our colloquialism "fool around with."
Atos 19
Vincent on books - Containing magical formulas. Heathen writers often allude to the Ephesian letters. These were symbols, or magical sentences written on slips of parchment, and carried about as amulets (and charms with incantations). Sometimes they were engraved on seals. The imperfect (began burning) is graphic, describing them as throwing book after book on the pile. Burning (2618)(katakaio from kata = intensifies meaning of verb + kaio = to burn) means to burn up (completely), to consume or destroy by fire. The word denotes a violent consuming heat. It means to burn utterly as of chaff (Mt 3:17, Lk 3:17), tares (Mt 13:30,40), magic paraphernalia (Acts 19:19), works believers do in their own strength, for their own glory (1 Cor 3:15), earth (here in 2 Pe 3:10), trees and grass (Rev 8:7), the rebuilt city of Babylon (Re 17:16+, Re 18:8+) Robertson on the prefix kata - (burned) up, we say; down, the Greeks say, perfective use of kata In the sight of everyone - The confession and "repenting" was done publicly COUNTING THE COST OF DISCIPLESHIP Polhill - Their magical books must have been much like the papyrus collections that have been unearthed and are now on display in museums in Paris, Berlin, Rome, and London. All ancient books were expensive, but magical collections brought a considerable premium. (NAC) And they counted up the price of them and found it fifty thousand pieces of silver - They "counted the cost" and were willing to pay it! How much was this worth? Commentators give quite a range from 10-50,000 dollars, but emphasize that whatever the modern equivalent, it was a large sum.
Atos 19
Vincent - "The preposition sun/syn, together, in the compound verb, indicates the reckoning up of the sum-total. Their actions are a perfect example of Jesus' description of a disciple declaring... "For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it?" (Lk 14:28+) "So therefore, no one of you can be My disciple who does not give up all his own possessions." (Lk 14:33+) Jack Arnold - Christians, old and new, brought their books of magic, their charms, amulets and talismans with Ephesian Inscriptions, and their papers of white and black arts and piled them up and burned them. They did not sell them for a profit or give them away but burned them. The amount of these things was the equivalent of around $10,000.00 today which was a considerable sum of money in that day. Their confession led to conflagration, indicating the reality of their repentance. If confession is real, it will lead to renunciation of sins. These Ephesian Christians were changing the total pattern of their lives because they saw they could no longer dabble in the occult and be a Christian too. They were no longer “playing church.” They meant business. They sacrificed. They paid a price. They denied self. What about you Christian? Are you ready to confess your sins and put a fire to books, records, dresses, TV programs, bathing suits, excessive materialism, excessive use of time for pleasure and other worldly and evil practices which sap the power of Christ from you? Are there things that need to be confessed, repented of, and thrown into the fire? When you begin to deal severely with your life, then you will experience the power of Christ and revival. Is Christ really lord in your experience? Are you just playing church? (Sermon) Jack Andrews practical application - Are you facing the attacks of the devil? Are you trying to resist him in the power of the flesh? Do you need the Lord to drive the devil out of your life, out of your home, out of your marriage? Is the devil using you to disrupt and destroy? Are your children causing havoc? Is the name of the Lord Jesus being magnified here? Have you renounced your deeds? Have you repented of your deeds? Is the word of the Lord growing mightily and prevailing here? Do you need to cast down an idol? Do you need to bring something to the fire? Would you make a clean break and in full repentance come to Jesus? May the Lord Jesus be magnified in our lives and His church! May the Word of the Lord give the mighty victory! (Jack Andrews Expository Studies – Understanding Acts - Volume 5) Related Resources from Wikipedia (Be a Berean - Acts 17:11)... Kabbalah, an esoteric method, discipline and school of thought of Judaism Practical Kabbalah, a branch of the Jewish mystical tradition that concerns the use of magic Christian Kabbalah, an incorporation of Jewish Kabbalah into Christian theology from the Renaissance onwards Acts 19:20 So the word of the Lord was growing mightily and prevailing. NET Acts 19:20 In this way the word of the Lord continued to grow in power and to prevail. GNT Acts 19:20 Οὕτως κατὰ κράτος τοῦ κυρίου ὁ λόγος ηὔξανεν καὶ ἴσχυεν. NLT Acts 19:20 So the message about the Lord spread widely and had a powerful effect. KJV Acts 19:20 So mightily grew the word of God and prevailed. ESV Acts 19:20 So the word of the Lord continued to increase and prevail mightily. ASV Acts 19:20 So mightily grew the word of the Lord and prevailed. CSB Acts 19:20 In this way the Lord's message flourished and prevailed. NIV Acts 19:20 In this way the word of the Lord spread widely and grew in power. NKJ Acts 19:20 So the word of the Lord grew mightily and prevailed. NRS Acts 19:20 So the word of the Lord grew mightily and prevailed. YLT Acts 19:20 so powerfully was the word of God increasing and prevailing. Ac 6:7 12:24 Isa 55:11 2Th 3:1 Acts 19 Resources - Multiple Sermons and Commentaries THE POWER OF THE LIVING WORD TO GROW AND PREVAIL Andrews comments "The devil doesn’t like to lose—but he is a LOSER! The Lord Jesus was being magnified in Ephesus—the Word of the Lord was being glorified in Ephesus!"...Would to God that His word would grow mightily and prevail in America! (Ibid)(Amen) Toussaint comments that "With this sixth "progress report" Luke brought another section of his book to a conclusion (cf. Acts 2:47+; Acts 6:7+; Acts 9:31+; Acts 12:24+; Acts 16:5+; Acts 28:30-31+)." (BKC) Larkin comments that "Luke's theology places proclamation of the gospel message at the center of any "power advance" in the church's mission, and so should ours." (Ibid) So (houtos) means in this manner, in this way. This begs the question "In what way?" The way refers to the evidence Luke had just described of the transforming power of the Gospel (see Acts 19:11-19). The news of this "occult bonfire" surely spread throughout the city because it was as if these individuals were willing to burn up something very valuable to them and something of considerable worth. And this would have generated curiosity in the pagans as to why anyone would be willing to make such a sacrifice. This clearly would have opened some doors for the speaking forth of the Word of God...so the word of the Lord was growing mightily!
Atos 19
Vincent - Diana Or Artemis. We must distinguish between the Greek Artemis, known to the Romans as Diana, and the Ephesian goddess. The former, according to the legend, was the daughter of Zeus (Jove), and the sister of Apollo. She was the patroness of the chase, the huntress among the immortals, represented with bow, quiver, and spear, clad in hunting-habit, and attended by dogs and stags. She was both a destroyer and a preserver, sending forth her arrows of death, especially against women, but also acting as a healer, and as the special protectress of women in childbirth. She was also the goddess of the moon. She was a maiden divinity, whose ministers were vowed to chastity. The Ephesian Artemis is totally distinct from the Greek, partaking of the Asiatic character, and of the attributes of the Lydian Cybele, the great mother of the gods. Her worship near Ephesus appears to have existed among the native Asiatic population before the foundation of the city, and to have been adopted by the Greek immigrants, who gradually transferred to her features peculiar to the Grecian goddess. She was the personification of the fructifying and nourishing powers of nature, and her image, as represented on current coins of the time, is that of a swathed figure, covered with breasts, and holding in one hand a trident, and in the other a club. This uncouth figure, clad in a robe covered with mystic devices, stood in the shrine of the great temple, hidden by a purple curtain, and was believed to have fallen down from heaven (ver. 35). In her worship the oriental influence was predominant. The priests were eunuchs, and with them was associated a body of virgin priestesses and a number of slaves, the lowest of whom were known as neocori, or temple-sweepers (ver. 35). "Many a time must Paul have heard from the Jewish quarter the piercing shrillness of their flutes, and the harsh jangling of their timbrels; many a time have caught glimpses of their detestable dances and Corybantic processions, as, with streaming hair, and wild cries, and shaken torches of pine, they strove to madden the multitudes into sympathy with that orgiastic worship which was but too closely connected with the vilest debaucheries" (Farrar, "Life and Work of Paul"). Acts 19:28 And when they heard this and were filled with rage, they began crying out, saying, "Great is Artemis of the Ephesians!" NET Acts 19:28 When they heard this they became enraged and began to shout, "Great is Artemis of the Ephesians!" GNT Acts 19:28 Ἀκούσαντες δὲ καὶ γενόμενοι πλήρεις θυμοῦ ἔκραζον λέγοντες, Μεγάλη ἡ Ἄρτεμις Ἐφεσίων. NLT Acts 19:28 At this their anger boiled, and they began shouting, "Great is Artemis of the Ephesians!" KJV Acts 19:28 And when they heard these sayings, they were full of wrath, and cried out, saying, Great is Diana of the Ephesians. ESV Acts 19:28 When they heard this they were enraged and were crying out, "Great is Artemis of the Ephesians!" ASV Acts 19:28 And when they heard this they were filled with wrath, and cried out, saying, Great is Diana of the Ephesus. CSB Acts 19:28 When they had heard this, they were filled with rage and began to cry out, "Great is Artemis of the Ephesians!" NIV Acts 19:28 When they heard this, they were furious and began shouting: "Great is Artemis of the Ephesians!" NKJ Acts 19:28 Now when they heard this, they were full of wrath and cried out, saying, "Great is Diana of the Ephesians!" NRS Acts 19:28 When they heard this, they were enraged and shouted, "Great is Artemis of the Ephesians!" YLT Acts 19:28 And they having heard, and having become full of wrath, were crying out, saying, 'Great is the Artemis of the Ephesians!' they heard this and were filled with rage - Ac 7:54 16:19-24 21:28-31 Ps 2:2 Rev 12:12 they began crying out - Ac 19:34,35 1Sa 5:3-5 1Ki 18:26-29 Isa 41:5-7 Jer 50:38 Rev 13:4 Rev 17:13 Acts 19 Resources - Multiple Sermons and Commentaries DEMETRIUS' VITRIOL FINALLY INFLAMES THE CROWD And when they heard this and were filled with rage - Remember that what fills a person will exert control over that person, in this case resulting in a violent mob reaction. How much better to be filled with the Holy Spirit (Eph 5:18+) and experience the fruit of His peace! "Like the Chaldeans of Jeremiah's day, they were "mad over fearsome idols" (Jer. 50:38). (MacArthur) As an aside anger is a not uncommon reaction by the lost world to the Gospel of Jesus Christ, so don't be surprised when you experience it (of course not likely to be of this magnitude). The reaction of these pagans is similar to that of the Jews to Stephen's sermon "Now when they heard this, they were cut to the quick, and they began gnashing their teeth at him." (Acts 7:54+). THOUGHT - Satan is able to use Jew or Gentile to accomplish his evil work in opposition to the Gospel. The message for all disciples of Jesus who are actively sharing the Gospel is to "Be of sober spirit, be on the alert. Your adversary, the devil, prowls around like a roaring lion, seeking someone to devour." (1 Pe 5:8+) Filled with (abounding) (4134)(pleres from pleos = full, pletho = to fill) means filled up as opposed to empty (as of a hollow vessel - Mt 14:20, 15:37, Mk 6:43). Of a surface, covering every part (leprosy in Lk 5:12). Figuratively, of one full of, filled with, abounding in, thoroughly endowed with (Lk 4:1 full of the Holy Spirit, Acts 9:36 abounding in deeds, Stephen full of grace and power Acts 6:8) Pleres is repeatedly associated with the Holy Spirit - Lk 4:1, Acts 6:3, 5, 7:55, 11:24. Clearly the state of being filled with the Spirit was of great import in the life of Jesus and the lives of the disciples in the Book of Acts. When pleres is used in this figurative sense, it conveys something more than simply "filling up to the brim" so to speak. It also conveys the truth that what fills a person, controls the person. Luke's uses of Pleres Matt. 14:20; Matt. 15:37; Mk. 4:28; Mk. 8:19; Lk. 4:1; Lk. 5:12; Jn. 1:14; Acts 6:3; Acts 6:5; Acts 6:8; Acts 7:55; Acts 9:36; Acts 11:24; Acts 13:10; Acts 19:28; 2 Jn. 1:8 Pleres is used in Acts 7:55 of Stephen's response to the infuriated Jewish crowd - "But being full of the Holy Spirit, he gazed intently into heaven and saw the glory of God, and Jesus standing at the right hand of God; Rage (wrath, indignation) (2372)(thumos from thúo = move impetuously, particularly as the air or wind, a violent motion or passion of the mind; move violently, rush along) describes passion(as if breathing hard) and so speaks of an agitated or "heated" anger that rushes along (impulse toward a thing). Thumos describes a tumultuous welling up of the whole spirit; a mighty emotion which seizes and moves the whole inner man -- can't you just picture the crowd being roused up by the words of Demetrius! Thumos (especially when accompanied by breathing violently or hard) pictures a "panting rage" probably also a good depiction of these Ephesian businessmen!. We've all seen individuals in whom there was a sudden outburst of this type of passionate anger. You can even see their nasal passages widening to take in more air in the heat of their passion. Jack Arnold - You can see them now waving their placards and crying, “One, two, three, four; we want Artemis and nothing more!” This fanatical crowd had a choice: silver or salvation; gold or God; man's business or God's business; Artemis or Christ. They let their emotions rule their heads and they bowed to a stone idol rather than the Lord Jesus Christ. (Sermon) They began crying out, saying, "Great is Artemis of the Ephesians!" - Crying out is in the imperfect tense picturing this crowd as shouting over and over, again and again. One can imagine this raucous scene! In a touch of irony Vincent adds that this same "reiteration was a characteristic of the oriental orgiastic rites." McGee suggests that "They went around the city with their placards shouting, "Great is Diana of the Ephesians."" Recall that the goddess was often called simply "The Great!" It’s amazing to me to watch WWII films where thousands upon thousands of Germans would chant together and raise their hands together and chant ‘Heil Hitler.” Crying out (2896)(krazo) refers to a loud cry or vociferation, expressing deep emotion. Krazo is one of those onomatopoeic words, the very pronunciation of which imitates the hoarse cry of the raven. (listen to the raven's cry out).
Atos 19
Vincent on Asiarchs - These were persons chosen from the province of Asia, on account of their influence and wealth, to preside at the public games and to defray their expenses.