Acts 19:9-23
9. when divers—"some."
were hardened, &c.—implying that others, probably a large number, believed. spake evil of that way before the multitude, he departed—from the synagogue, as at Corinth (Ac 18:7). and separated the disciples—withdrawing to a separate place of meeting, for the sake both of the converts already made, and the unsophisticated multitude. disputing—"discoursing" or "discussing." daily in the school—or lecture hall. of one Tyrannus—probably a converted teacher of rhetoric or philosophy.10. this continued . . . two years—in addition to the former three months. See on Ac 20:31. But during some part of this period he must have paid a second unrecorded visit to Corinth, since the one next recorded (see on Ac 20:2, 3) is twice called his third visit (2Co 12:14; 13:1). See on 2Co 1:15, 16, which might seem inconsistent with this. The passage across was quite a short one (see on Ac 18:19) —Towards the close of this long stay at Ephesus, as we learn from 1Co 16:8, he wrote his FIRST EPISTLE TO THE CORINTHIANS; also (though on this opinions are divided) the EPISTLE TO THE GALATIANS. (See Introduction to First Corinthians, and Introduction to Galatians). And just as at Corinth his greatest success was after his withdrawal to a separate place of meeting (Ac 18:7-10), so at Ephesus.
so that all they which dwelt in—the Roman province of Asia heard the word of the Lord Jesus, both Jews and Greeks—This is the "great door and effectual opened unto him" while resident at Ephesus (1Co 16:9), which induced him to make it his headquarters for so long a period. The unwearied and varied character of his labors here are best seen in his own subsequent address to the elders of Ephesus (Ac 20:17, &c.). And thus Ephesus became the "ecclesiastical center for the entire region, as indeed it remained for a very long period" [BAUMGARTEN]. Churches arose at Colosse, Laodicea, and Hierapolis eastward, either through his own labors or those of his faithful helpers whom he sent out in different directions, Epaphras, Archippus, Philemon (Col 1:7; 4:12-17; Phm 23).11, 12. God wrought special—no ordinary
miracles by the hands of Paul—implying that he had not been accustomed to work such.12. So that from his body were brought unto the sick handkerchiefs or aprons, &c.—Compare Ac 5:15, 16, very different from the magical acts practiced at Ephesus. "God wrought these miracles" merely "by the hands of Paul"; and the very exorcists (Ac 19:13), observing that the name of Jesus was the secret of all his miracles, hoped, by aping him in this, to be equally successful; while the result of all in the "magnifying of the Lord Jesus" (Ac 19:17) showed that in working them the apostle took care to hold up Him whom he preached as the source of all the miracles which he wrought.
13. vagabond Jews—simply, "wandering Jews," who went from place to place practicing exorcism, or the art of conjuring evil spirits to depart out of the possessed. That such a power did exist, for some time at least, seems implied in Mt 12:27. But no doubt this would breed imposture; and the present case is very different from that referred to in Lu 9:49, 50.
We adjure you by Jesus whom Paul preacheth—a striking testimony to the power of Christ's name in Paul's mouth.14-17. seven sons of . . . Sceva . . . chief of the priests—head, possibly, of one of the twenty-four courts.
15. the evil spirit answered, Jesus I know—"recognize."
and Paul I know—"know intimately," in contrast to them, whom he altogether disowns. but who are ye?16. And the man in whom the evil spirit was—Mark the clear line of demarcation here between "the evil spirit which answered and said" and "the man in whom the evil spirit was." The reality of such possessions could not be more clearly expressed.
leaped on them . . . so that they fled . . . naked and wounded—This was so appalling a testimony at once against those profane impostors and in favor of Paul and the Master whom he preached, that we wonder not that it spread to "all the Jews and Greeks at Ephesus, that fear fell on them," and that "the name of the Lord Jesus was magnified."14-17. seven sons of . . . Sceva . . . chief of the priests—head, possibly, of one of the twenty-four courts.
18-20. many that believed came and confessed . . . their deeds—the dupes of magicians, &c., acknowledging how shamefully they had been deluded, and how deeply they had allowed themselves to be implicated in such practices.
19. Many of them . . . which used curious arts—The word signifies things "overdone"; significantly applied to arts in which laborious but senseless incantations are practiced.
brought their books—containing the mystic formularies. and burned them before all—The tense, here used graphically, expresses progress and continuance of the conflagration. counted the price . . . and found it fifty thousand pieces of silver—about £2000 (presuming it to be the drachma, the current coin of the Levant, of about 10d. value). From their nature they would be costly, and books then bore a value above any standard we are familiar with. The scene must have been long remembered at Ephesus, as a strong proof of honest conviction on the part of the sorcerers and a striking triumph of Jesus Christ over the powers of darkness. The workers of evil were put to scorn, like Baal's priests on Carmel, and the word of God mightily grew and prevailed [HOWSON].18-20. many that believed came and confessed . . . their deeds—the dupes of magicians, &c., acknowledging how shamefully they had been deluded, and how deeply they had allowed themselves to be implicated in such practices.
21, 22. After these things were ended—completed, implying something like a natural finish to his long period of labor at Ephesus.
Paul purposed . . . when he had passed through Macedonia and Achaia, to go to Jerusalem . . . After I have been there, I must also see Rome—Mark here the vastness of the apostle's missionary plans. They were all fulfilled, though he "saw Rome" only as a prisoner.22. So he sent into Macedonia . . . Timotheus and Erastus—as his pioneers, in part to bring "them into remembrance of his ways which were in Christ" (1Co 4:17; 16:10), partly to convey his mind on various matters. After a brief stay he was to return (1Co 16:11). It is very unlikely that this Erastus was "the chamberlain of the city" of Corinth, of that name (Ro 16:23).
he himself stayed in—the province of Asia for a season—that is, at Ephesus, its chief city. (Asia is mentioned in contrast with Macedonia in the previous clause).23. the same time—of Paul's proposed departure.
about that—"the" way—So the new religion seemed then to be designated (Ac 9:2; 22:4; 24:14).