“Power in The Name” – Acts 19:1-22

March 13, 2022

Acts 19:1-22

“Power in The Name”

Service Overview: There is power in the name of Jesus, but it is never to be used flippantly or for personal gain. God did great things through those who were in step with Jesus, but to those who weren’t, to those merely using Jesus’ name for personal gain, their fate should speak volumes.

 

Memory Verse for the Week:

“You, dear children, are from God and have overcome them, because the one who is in you is greater than the one who is in the world.” 1 John 4:4 (NIV)

Background Information:

• Ephesus in Paul’s day was overrun by magicians and exorcists. Among them were a number of renegade Jews whose powers were especially sought after because of association with the awesome secrets of the Hebrews’ God. Many of these invoked names like Abraham or Solomon. Many were mere imitators and charlatans. All sought to exploit superstition for gain. (Arnold E. Airhart, Beacon Expositions: Acts, 223)
• [Ephesus] was very proud of the opulent Temple of Artemis, one of the seven wonders of the then-known world. One hundred and twenty-seven Parian marble pillars inlaid with precious jewels and gold surrounded its exterior. It was 425 feet long, 220 feet wide and 60 feet high. The pride of Ephesus was kept inside. Placed on an altar carved by the famous Greek sculptor Praxiteles was a black, multi-breasted image of Artemis which was supposed to have fallen from the heavens. It was the symbol of fertility and prosperity for the Ephesians. Ritual prostitution flourished in the temple. (Lloyd J. Ogilvie, The Communicator’s Commentary: Acts, 276)
• Several magical papyri which have survived from those days to ours contain attempts to reproduce the true pronunciation of the ineffable name… 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.” (F.F. Bruce, The New International Commentary on the New Testament: Acts, 387)
• The Greek word soudarion (a Lat. loan word from sudarium) means a face-cloth used for wiping perspiration, corresponding somewhat to our handkerchief—though, of course, the garments of antiquity had no pockets—and the word simikinthion (another Lat. loan word from semicinctium) means a workman’s apron. So prominent was the divine presence in Paul’s ministry at Ephesus, Luke tells his readers, that even such personal garments as Paul’s sweat-cloths and work-aprons used in his trade of tentmaking and leather working were taken out to the sick and demon possessed, and through their application there were cures. (Richard N. Longenecker, The Expositor’s Bible Commentary, John and Acts, 496)

 

 

The question to be answered…

What’s the big deal about identifying oneself with the name of Jesus?

Answer…

In identifying oneself with Jesus’ name, you carry with it his reputation, and have a duty to carry that name with honor.

What does today’s text teach us about the name of Jesus?

1. Baptism in Jesus’ name enables the infilling and empowerment of the Holy Spirit.

(vv. 1-7  |  Ezekiel 36:26-27; Matthew 3:11; 28:19; John 14:16-17; Acts 2:38; Romans 5:5)

Paul baptized them into the name of the Lord Jesus (19:5). God baptized them with the Holy Spirit (19:6). (Phillip A. Bence, Acts: A Bible Commentary in the Wesleyan Tradition, Kindle Location, 3821)

Because of Paul’s explanation, the men were baptized into the name (into the worship and service) of the Lord Jesus. Then, after they were baptized in water, Paul “placed his hands on them” and “the Holy Spirit came on them” with the same evidence given on the Day of Pentecost (Acts 2: 4). (Stanley M. Horton, Acts, Kindle Location 7262)

 

2. Boldly speaking for Jesus, by the authority he’s given his disciples, helps enable people to come to saving faith.

(vv. 8-11  | Mat. 28:18-20; Luke 10:19; Acts 4:13; Rom. 1:16; 2 Cor. 3:12; Ephesians 6:19)

Paul’s ministry in Ephesus was marked by manifestations of divine power, especially in healing and exorcism. The use of pieces of material which had been in contact with Paul for the healing of the sick is reminiscent of the healing of those who touched the fringe of Jesus’ cloak (Mark 5:27–34; 6:56). One may also detect a parallel here to the healing effect of Peter’s shadow in 5:15. The pieces of material were presumably those which Paul used in his tentmaking or leatherworking—the sweat-rags for tying around his head and the aprons for tying around his waist. No intrinsic healing efficacy is ascribed to these things; the healing efficacy lay in the powerful name of Jesus. (F.F. Bruce, The New International Commentary on the New Testament: Acts, 386)

 

3. Misuse or manipulation of Jesus’ name will be judged.

(vv. 13-16  | Ex. 20:7; Leviticus 19:12; Deuteronomy 5:11; Matthew 7:15; Romans 16:18)

The report of the encounter between the sons of Sceva and the evil spirit spread quickly throughout the area. The self-appointed exorcists were humbled and discredited. The name of the Lord Jesus came to be viewed as the most powerful name and not one to be taken lightly. (Grant R. Osborne, Life application Bible Commentary: Acts, 330)

 

4. Jesus’ name being honored results in Jesus’ kingdom being built.

(vv. 17-20  | Matthew 4:17; 12:28; 16:19; John 18:36; Acts 2:38; 4:12; Romans 14:17-18)

Paul’s ministry in Ephesus lasted more than two years and was marked by an obvious movement of God’s Spirit. Luke wrote that “the name of the Lord Jesus was held in high honor” (19:17 NIV) through bold preaching, supernatural healings, and transformed lives. (Grant R. Osborne, Life application Bible Commentary: Acts, 327)

(v. 19) In contrast to the sons of Sceva who wished to gain easy power at no cost to themselves, these people saw God’s desire for true inner change. Their external actions demonstrated their inner desires. They burned their entire libraries of magic formulas (see 19:19). (Phillip A. Bence, Acts: A Bible Commentary in the Wesleyan Tradition, Kindle Location, 3868)

 

Conclusion… How might this text serve to instruct us as Jesus’ followers?

A. Beware of those who manipulate Jesus’ name for personal gain.

(Mat. 7:15; 24:4; 2 Cor. 11:14; Colossians 2:8; 2 Peter 2; 1 Timothy 4:1; 2 Timothy 3:1-5)

Satan imitates whatever God’s people are doing, because he knows that the unsaved world cannot tell the difference (2 Cor. 11:13–15). (Warren Wiersbe, The Wiersbe Bible Commentary, 385)

 

B. If you are in Christ, rejoice and know that he is in you.

(Ezekiel 36:26-27; John 14:15-17; Romans 5:5; 8:9; 1 Corinthians 6:19; Ephesians 1:13)

It is impossible to be a believer in the Lord Jesus Christ without having received the baptism of the Holy Spirit. It takes place simultaneously with the new birth. It is the heavenly bookkeeping arrangement whereby God enters the name of the believer on the heavenly register.  (Donald Grey Barnhouse, Acts, 173)

 

C. As Jesus’ follower, be mindful of how your life carries his name.

(Mal. 1:6; Mat. 5:16; 6:9; Galatians 5:22-23; 2 Timothy 2:15; Hebrews 12:28; 1 Peter 2:12)

Here is a clear incident that demonstrates the truth that knowing about Jesus is not the same as knowing him. (Grant R. Osborne, Life application Bible Commentary: Acts, 330)

The theme of the kingdom of God, coupled with the lordship of Christ, produces a responsibility in those who respond. It makes them aware that they have the obligation to claim the realm for the true King—Jesus. (Lloyd J. Ogilvie, The Communicator’s Commentary: Acts, 277)

 

Gospel Challenge…

Do you know Jesus? Does Jesus know you?

(Mark 1:15; John 3:16; Acts 4:12; Rom. 10:13; 1 Cor. 6:11; 2 Cor. 5:17; Col. 1:13-14)

Figuratively, these Ephesian believers burned their bridges behind them. They did not intend to go back. It was a clean break with all in the past that was evil. The truth is timeless: No one can hold to the new life in Christ with one hand and to his old life with the other. One or the other will claim his total allegiance. (Arnold E. Airhart, Beacon Bible Expositions: Acts, 224)

Proclamation alone is not enough. It must be followed by actualization. (James Montgomery Boice, Acts, 320)

 

Spiritual Challenge Questions…

Reflect on these questions in your time with the Lord this week, or discuss with a Christian family member or Life Group.

• What are some popular names or brands in existence that have a “reputation” attached to them?
• If you are a Christian (and others know you are), how does or should that impact how you carry that name?
• In today’s text, the people were compelled to burn their scrolls in order to follow Jesus. This was significant because it meant leaving behind things important to their former life in order to follow Jesus. What might be some modern-day equivalents?
• What are some ways you might spot someone trying to manipulate the name of Jesus for personal gain? Or, what are some common ways this occurs?

 

Quotes to note…

The demons were the first to recognize the true identity of Jesus during his earthly ministry. Jesus said that the exorcism of demons was the one sign that should have convinced everybody of His origin and of the significance of redemptive history: “If I cast out demons with the finger of God, surely the kingdom of God has come upon you” (Luke 11:20). Jesus attached singular importance to the miracle of exorcising evil spirits as a sign and manifestation of the breakthrough of the supernatural kingdom. (R.C. Sproul, Acts, 293)

Paul and the rest of the early church were on a mission from God. They did not exist solely to have meetings or programs. They had Good News, and good news is for telling. It was so good that it was even worth going elsewhere to spread. It was worth telling even in the face of opposition (19:9). Does your church have that same sense of mission? Mediocrity says, “Let’s just content ourselves with where and what we are. Let’s just gather in our small groups and in our church building on Sunday mornings and have church. We’ll care for each other and sponsor a few assorted programs.” Be careful that you don’t get so involved and absorbed in lots of good church activities that you forget about the best task of all—reaching out with the life-changing news of Christ. (Grant R. Osborne, Life application Bible Commentary: Acts, 324)

Only those with a personal relationship with Christ and who invoke his name in humble faith are in the correct position to see God act to drive out demons. (William J. Larkin, Jr., Acts, 277)

There is no limit to what can happen when we base our entire ministry on the power of the name of Jesus. The “name” carries with it the authority, power, and will of the person designated. (Lloyd J. Ogilvie, The Communicator’s Commentary: Acts, 278)

The Holy Spirit is given when we believe in the Lord Jesus. But the work of the Spirit in our lives does not end there. (Ray C. Stedman, God’s Unfinished Book: Acts, 248)

If it’s true that the Spirit of God dwells in us and that our bodies are the Holy Spirit’s temple, then shouldn’t there be a huge difference between the person who has the Spirit of God living inside of him or her and the person who does not? (Francis Chan, Forgotten God, 22)

John’s baptism was a sign of repentance from sin only (Matthew 3:2, 6, 8, 11; Mark 1:4-5; Luke 3:8), not a sign of new life in Christ. John’s ministry had been preparatory. His baptism had anticipated something greater, pointing forward, toward Christ, the fulfillment of all things. Christian baptism, on the other hand, looked back on the finished work of Christ. These Ephesian men had experienced the former, not the latter. (Grant R. Osborne, Life application Bible Commentary: Acts, 325)

To use the name of Jesus means to identify yourself with Him and His Word and to put yourself at His disposal for Him to do His will. No unbeliever can do this. (Stanley M. Horton, Acts, Kindle Location 7377)

On the day of Pentecost God had poured out His Spirit as He had promised in the Old Testament, and those who received the baptism of the Holy Spirit manifested it by speaking in tongues. Those assembled were all Jewish believers, and all who were there received the baptism. (R.C. Sproul, Acts, 290)

 

Satan does have power. He does not have the power of God, and whatever power he has is forbidden altogether for the Christian. Once we are committed to the things of God, we are to turn our backs completely on the things of darkness and the kingdom of Satan. If you want true power that will edify, come to the power of the cross. (R.C. Sproul, Acts, 294)

 

We have followed the Apostle Paul on the missionary enterprise set forth by Jesus. All told, we have seen four separate occasions in which the Spirit was poured out—first to the Jews, then to the God-fearers in Cornelius’s household, then to the Samaritans, and now to the Gentiles in Ephesus. The membership in the body of Christ of all four groups was questioned in the first century, and each individually received the outpouring of the Spirit. (R.C. Sproul, Acts, 291)

 

There is a clear difference between the baptism of John the Baptist and the baptism of Jesus. Although John the Baptist appears in the New Testament, he lived and died before the new covenant was inaugurated. The New Testament period did not begin until Jesus inaugurated it in the upper room on the night before His death, when He spoke of the new covenant shed in His blood. The new covenant was ratified the next day by His blood on the cross. All of history up to that point belonged to the old covenant of redemption, so John’s baptism must not be confused with the sign of the new covenant, which was inaugurated by Christ. John’s baptism was directed to the Jews and those who heard of John’s message. John had disciples who went around baptizing, and their message was one of repentance because of the historical crisis then at hand. John’s message was this: “The Messiah is coming. Your Savior is at the door, and you are not ready. You are still unclean, so you need to undergo a rite of cleansing to prepare yourself for the coming of the king, and after He comes, He will baptize you with the Spirit.” John pointed ahead to one whose baptism was superior to his own. All of that is involved here in Paul’s discussion with those who had come to Christ as a result of John’s witness but had not yet undergone New Testament baptism. (R.C. Sproul, Acts, 291)

 

Ephesus is the most heavily reconstructed city from antiquity. If you go to Turkey and visit the ancient city of Ephesus, you can walk down the streets and see the buildings almost as they were, an exact replica of the time in which the Apostle Paul ministered there, with one notable exception. The center point of the city of Ephesus in the ancient world was its magnificent temple dedicated to the goddess Diana, or Artemus. This temple was one of the seven wonders of the ancient world. The city of Ephesus was one of the five largest cities in the Roman Empire at that time, being the capital of the province of Asia under Roman government. It was also a very important commercial center for the Roman Empire. Due to Paul’s ministry there, it later superseded Antioch as the center for Christian expansion into the Gentile world. Also, the city of Ephesus boasted one of the three largest libraries in the ancient world, the largest one, of course, being in Alexandria in Egypt. We do not want to think that Ephesus at that time was only a tiny village or a remote outpost of Asia; it was the intellectual center of Asia. (R.C. Sproul, Acts, 292)

 

(vv. 11–12). These miracles were extraordinary but not magical. Today there are charlatans on Christian television who appeal for funds and tell viewers that if they send in money, they will receive a blessed handkerchief and power from the Holy Spirit and healing. (R.C. Sproul, Acts, 293)

 

Magic practiced in the name of Christ is the occult. It is blasphemous, and from such you should run for your lives. (R.C. Sproul, Acts, 293)

Like Corinth, Ephesus was a city of worldwide renown. It was the Roman provincial capital. It was a center of trade for the entire region. Periodic games were held in this city; people from all over the region came to participate and watch. It was also the site of the temple of Artemis (also known as Diana; see 19:27-28, 34-35), a pagan goddess of fertility. This temple was revered as one of the seven wonders of the ancient world. Her devotees believed that her image had fallen from heaven (see 19:35). Likely a meteorite had at some time fallen into the area. Locals marveled and mistook this natural event for a divine visitation. (Phillip A. Bence, Acts: A Bible Commentary in the Wesleyan Tradition, Kindle Edition, Location, 3809)

 

Paul accepted them where they were. He did not criticize them, but rather enabled them to become disciples of Jesus in a much deeper sense. (Phillip A. Bence, Acts: A Bible Commentary in the Wesleyan Tradition, Kindle Location, 3821)

 

God gives His power to those whom He can trust. Others can superficially imitate the words and actions of godly people. But, true godliness results not from mere mimicry, but from a deepening relationship with God himself. (Phillip A. Bence, Acts: A Bible Commentary in the Wesleyan Tradition, Kindle Location, 3868)

 

Jesus cared for Apollos, and He cared for these men who knew of Him, though they did not know Him fully. This serves as a wonderful reminder to us that God cares for all people, no matter what their present level of knowledge and commitment. At the same time, these stories remind us of our responsibility. God calls us, like Aquila, Priscilla, and Paul, to help others gently to a stronger relationship with the God who loves them. (Phillip A. Bence, Acts: A Bible Commentary in the Wesleyan Tradition, Kindle Location, 3832)

 

God’s extraordinary miracles through Paul would have confirmed the power of Paul’s message (Acts 19:11-12). (Note that even Luke calls these miracles, associated with Paul’s handkerchiefs and aprons, extraordinary.) As God had used a vision to encourage Paul in Corinth, God by these miracles confirmed, both for Paul and others around him, God’s participation in Paul’s Ephesian ministry. (Compare this to God’s display of power through Peter, which attracted the notice of surrounding areas; see 5:15-16].) (Phillip A. Bence, Acts: A Bible Commentary in the Wesleyan Tradition, Kindle Location, 3856)

 

(19:13). Their use of Paul’s words backfired on them. Even the evil spirit to whom they spoke recognized that they only had what Paul calls in 2 Timothy 3:5 a “form of godliness,” but not true “power.” With words that sound quite humorous, the spirit replied, Jesus I know, and I know about Paul, but who are you? (Acts 19:15). The evil spirit was not laughing, however. He then attacked the impostors, giving them such a beating that they ran out of the house naked and bleeding (19:16). (Phillip A. Bence, Acts: A Bible Commentary in the Wesleyan Tradition, Kindle Location, 3868)

Evidence from Paul’s epistles suggests the great apostle launched out on his third missionary trip in an attempt to undo the damage caused among the churches by numerous opponents of the gospel. Beginning at Antioch, Paul journeyed in a northwesterly direction through Galatia and Phrygia (18:23), eventually coming to Ephesus on the west coast of Asia Minor. There he met some believers who, like Apollos, knew only John’s baptism and had only a sketchy understanding of the gospel. Their reception of the Spirit confirmed Paul’s authority as an apostle and gave them equal standing in the church. (Grant R. Osborne, Life application Bible Commentary: Acts, 323)

 

The population of Ephesus during the first century may have reached 250,000. The temple to the Greek goddess Artemis (Diana is her Roman equivalent) was located there. The worship of Artemis was also a great financial boon to the area because it brought tourists, festivals, and trade. (Grant R. Osborne, Life application Bible Commentary: Acts, 323)

 

Paul would stay in Ephesus for about three years. Ephesus had great wealth and power as a center for trade. It was a strategic location from which to influence all of Asia. From Ephesus he would write his first letter to the Corinthians to counter several problems that the church in Corinth was facing. Later, while imprisoned in Rome, Paul would write a letter to the Ephesian church (the book of Ephesians). (Grant R. Osborne, Life application Bible Commentary: Acts, 324)

 

Upon his arrival, he promptly found a group of several believers (the Greek says “disciples”). Based on 19:3-5, these men probably were students of John the Baptist. They had embraced his ministry and teachings. One first-century sect of Jews actually believed that John the Baptist was the Messiah. There is evidence into the fourth century that some groups claimed John as their founder. As in the case of Apollos, these individuals were sincere but were hampered by an incomplete knowledge of the gospel. (Grant R. Osborne, Life application Bible Commentary: Acts, 324)

 

God works his power only through those he chooses and only at times he determines. Beware of thinking that you can control God by your clever prayers or by precisely following man-made schemes. God is free to do as he likes. (Grant R. Osborne, Life application Bible Commentary: Acts, 330)

 

The reply of these men is difficult to interpret. John the Baptist had talked plainly about the coming of the Holy Spirit (Matthew 3:11; Mark 1:8; Luke 3:16; John 1:32-33). Perhaps this answer implies that they were unaware that the time of the Spirit’s outpouring had come at last. Whatever the case, like Apollos (18:24-26), these men needed further instruction on the message and ministry of Jesus Christ. (Grant R. Osborne, Life application Bible Commentary: Acts, 324)

 

Since becoming a Christian involves turning from sin (repentance) and turning to Christ (faith), these “believers” were incomplete. They had repented but had not yet trusted in Christ. In truth, they were believers only in the sense that they were seeking to believe. (Grant R. Osborne, Life application Bible Commentary: Acts, 325)

 

Usually the Holy Spirit would fill a person as soon as he or she professed faith in Christ. Here that filling happened later because these believers had not fully trusted in Christ as Savior. God was confirming to these believers, who did not initially know about the Holy Spirit, that they were a part of the church. The Holy Spirit’s supernatural filling endorsed them as believers and showed the other members of the group that Christ was the only way. (Grant R. Osborne, Life application Bible Commentary: Acts, 326)

 

The instances of tongues-speaking in Acts are erratic, not the general rule (see 2:4; 10:44-46; cf. 8:39; 13:52; 16:34). In Acts, Luke was primarily describing the spread of the gospel and its inclusiveness. In the epistles, the apostolic witnesses presented a more comprehensive doctrine of the Holy Spirit. (Grant R. Osborne, Life application Bible Commentary: Acts, 326)

 

Much has been made of the passages in Acts that depict believers speaking in tongues. Some have uncomfortably downplayed or dismissed these historical events. Others have tried to duplicate them. Few issues have prompted more argument and confusion or split more churches. We should remember that tongues-speaking is not the central theme of the book of Acts. The point of Luke’s history is the faithful communication of the gospel to the ends of the earth. If we want to be doers of the Word (James 1:22), we will faithfully be involved in the same process of evangelism. Seek to share your faith in the power of the Holy Spirit (1:8), and leave it up to God to give you whatever experiences he thinks you need. (Grant R. Osborne, Life application Bible Commentary: Acts, 326)

 

(v.8) Paul was making good on a promise. He had paid an earlier visit to this same synagogue at the end of his second missionary journey, while on his way back to Antioch and Jerusalem (18:19-21). Though his visit had been brief, he had found a receptive group of Jews and had pledged to return at the first opportunity. (Grant R. Osborne, Life application Bible Commentary: Acts, 327)

 

Paul had earlier told the Jews in Ephesus, “I will return again to you, God willing” (18:21 NKJV). About a year later, God gave Paul an opportunity to revisit the city, and Paul jumped at the chance to keep his word (19:8). For our words to be more than well-meaning sentiments and fuzzy intentions, we must keep track of the promises we make. Then we should follow through to keep those promises. How reliable are your words? Do you follow through on the vows you make? (Grant R. Osborne, Life application Bible Commentary: Acts, 327)

 

Some of the people refused to believe, and they maligned Paul (19:9). One of the obvious lessons from Acts is that excellent ministry always meets exceptional opposition. Believers who are serious in the quest to live faithfully for Jesus and proclaim the good news of the gospel will encounter stiff resistance, possibly even severe persecution (2 Timothy 3:12). No wonder Jesus told his followers to count the cost (Luke 14:25-33). There is a heavy price to be paid for faithfulness. But the cost is nothing compared to the glory that awaits those who determine to trust and obey the Lord. Following Christ is expensive (in terms of time, effort, energy, or material resources). Have you counted the cost? More importantly, will you pay the price? (Grant R. Osborne, Life application Bible Commentary: Acts, 328)

 

Many Ephesians engaged in exorcism and occult practices for profit (see 19:18-19). The sons of Sceva were impressed by Paul’s work, obviously more powerful than their own. (Grant R. Osborne, Life application Bible Commentary: Acts, 329)

 

The Jewish historian, Josephus, recorded the names of all the priests until the time of the destruction of the temple in Jerusalem. There is no record of Sceva. He could have been posing as a priest, or somehow he was in the “priestly circle.” His sons mentioned here failed to see that Paul’s power to drive out demons came from God’s Holy Spirit, not from incantations and magic formulas. They eventually discovered, with pain (see 19:15-16), that no one can control or duplicate God’s power. These men were calling on the name of Jesus without knowing him personally. (Grant R. Osborne, Life application Bible Commentary: Acts, 329)

 

If you want to make enemies, try to change something. Woodrow Wilson (Grant R. Osborne, Life application Bible Commentary: Acts, 331)

 

Ephesus was a center for black magic and other occult practices. The people would create magical formulas to give them wealth, happiness, and success in marriage. Superstition and sorcery were commonplace. Many of the Ephesian converts had been involved in these dark arts. However, the demonstrated power of the name of Jesus over evil spirits (19:11-17) became the impetus for a spiritual spring cleaning in the lives of many of the new believers in Ephesus. Specifically, they renounced their fascination with all occult practices (perhaps, as the original text suggests, even divulging their secret spells). Then, taking the remnants of their pagan pasts, they burned them at a public bonfire. Making a clean break with sin was costly—the magic books alone were worth several million dollars (literally, fifty thousand drachmas). A drachma was a silver coin equal to a worker’s pay for one day. (Grant R. Osborne, Life application Bible Commentary: Acts, 331)

 

John himself told the people that they should believe in the Coming One, Jesus. This means, of course, that they would not only accept Him as Messiah and Savior but also obey Him, following His directions to ask for and receive the Spirit (see Luke 11: 9,13; 24: 49; Acts 1: 4– 5; 11: 15– 16). (Stanley M. Horton, Acts, Kindle Location 7254)

 

Starting with the Jew first as always, Paul went to the synagogue when he arrived in Ephesus. In this case also, he was fulfilling his promise to return (Acts 18: 21).  (Stanley M. Horton, Acts, Kindle Location7332)

 

Opposition in Ephesus grew more slowly than in other places, but eventually some of the unconverted Jews “became obstinate” (hardened, unyielding) and disobedient (rebellious). They showed their rebellious spirit “publicly,” speaking evil of “the Way,” that is, of the Christian faith and way of life, in front of the crowds who packed the synagogue expecting to hear the gospel. (Stanley M. Horton, Acts, Kindle Location 7341)

 

So powerfully was the Lord working through Paul that people did not want to wait for him to minister to them in the lecture hall of Tyrannus. They would come to his workroom where he was busy at his tentmaking and would carry off handkerchiefs (actually, the sweat cloths he used to wipe away perspiration while he was working) and work aprons that had been in contact with his body (his skin). These they laid upon the sick, who were then freed from their diseases. Even evil spirits came out of those who were possessed. The use of these sweat cloths and work aprons was exceptional, not normative, and shows that their faith was imperfect. But in these exceptional circumstances, God chose to honor their faith and do extraordinary miracles. (Stanley M. Horton, Acts, Kindle Location 7368)

 

These disciples had a truncated gospel, which had omitted the good news of the outpouring of the Spirit at Pentecost and His indwelling as the privilege of all believers. In various places historically this truth has likewise been obscured. (Arnold E. Airhart, Beacon Bible Expositions: Acts, 218)

 

Their ignorance at this point was accounted for on the grounds that they, as in the case of Apollos, knew only the baptism of John the Baptist. They knew Jesus as the Messiah, as the Great Teacher, as the coming King, but they did not know Him as the indwelling Presence in the person of the other Comforter who abides forever. (Arnold E. Airhart, Beacon Bible Expositions: Acts, 219)

 

They knew of the promised Kingdom; they had not realized fully the present Kingdom which is “righteousness, and peace, and joy in the Holy Spirit.” (Arnold E. Airhart, Beacon Bible Expositions: Acts, 219)

 

They had responded in repentance to Christ’s call to holiness of life; they had not yet experienced the inward power of His Spirit which makes that holiness of heart and life possible. (Arnold E. Airhart, Beacon Bible Expositions: Acts, 219)

 

They knew the Jesus of history; they needed to experience “Christ in you, the hope of glory.” (Arnold E. Airhart, Beacon Bible Expositions: Acts, 219)

 

The remedying of their defective understanding led to them being rebaptized, this time in the name of Jesus, confessing Him as their Saviour, signifying to all not only repentance but new life in Christ. (Arnold E. Airhart, Beacon Bible Expositions: Acts, 219)

 

This is one of the three times in Acts where it is recorded that believers, upon being filled with the Spirit, spoke in unlearned languages. The other two occurrences are on the Day of Pentecost (c. 2) and at the house of Cornelius (c. 10). Here they “prophesied,” that is, they preached (in a multiracial city), the plain sense of which is that they communicated in spoken languages. (Arnold E. Airhart, Beacon Bible Expositions: Acts, 219)

 

The miracle of languages signified that whether among Jews, or among Gentile proselytes, or among converted pagans far from Palestine, there was but one Church, universal in its mission and calling. “There is one body, and one Spirit, even as ye are called in one hope of your calling” (Eph. 4:4) (Arnold E. Airhart, Beacon Bible Expositions: Acts, 220)

 

The ministry in the synagogue was longer than usual, a period of three months. There must have been a considerable positive response. But in the end, as elsewhere, some hardened their hearts to the truth, became stubborn, and then began to malign and revile the gospel (Arnold E. Airhart, Beacon Bible Expositions: Acts, 222)

 

The school of Tyrannus would be a lecture hall in one of the several city gymnasia, public buildings set aside for recreational and cultural uses. One Greek text indicates that Paul had use of the facility between the hours of 11 a .m. and 4 p.m. daily. At those hours, in the heat of the day, everything else would be closed for a meal and the daily siesta. Paul doubtless used the earlier hours for labor at tent-making (cf. 20:33-35). At other times he engaged in a house-to-house ministry (20:20) . (Arnold E. Airhart, Beacon Bible Expositions: Acts, 222)

 

(11-12). God ordained special or extraordinary miracles as countersigns to the false signs (magic) so prevalent at Ephesus. The handkerchiefs were literally the sweatbands which Paul wore on his head while laboring, to keep the sweat out of his eyes. The aprons were the cloths or towels he wore round his waist and on which he wiped his hands. (Arnold E. Airhart, Beacon Bible Expositions: Acts, 222)

 

The satanic underworld forces are not ignorant of the forces of righteousness. But the wicked spirit seemed to be infuriated rather than intimidated by the attempt at exorcism by proxy or by the mere incantation of Jesus’ name. (Arnold E. Airhart, Beacon Bible Expositions: Acts, 223)

 

(18-20) . So well was Ephesus known as a center of magic that books of magic in those days were commonly called “Ephesian letters .” These manuscripts were often very costly; like rare works of art they were likely family heirlooms. They were looked upon as containing the stored-up secret wisdom of centuries. They represented the means of livelihood for many. (Arnold E. Airhart, Beacon Bible Expositions: Acts, 223)

 

Ephesus was the home of the Temple of Artemis, one of the seven wonders of the ancient world. The temple, according to its ruins, was 239′ wide and 418′ long, four times the size of the Parthenon in Athens! (John F. Walvoord, The Bible Knowledge Commentary, New Testament, 409)

 

The answer of these disciples is also enigmatic. When they said, No, we have not even heard that there is a Holy Spirit, they probably meant they had not heard He had been given or was being given. A similar construction is used in the Greek in John 7:39. Furthermore, John the Baptist had clearly predicted the coming work of the Holy Spirit (Matt. 3:11; Mark 1:8; Luke 3:16; cf. John 1:32-33). (John F. Walvoord, The Bible Knowledge Commentary, New Testament, 409)

 

Three months in a synagogue without a riot was something of a record for Paul. Perhaps the cosmopolitan nature of Ephesus caused the Jews there to be more tolerant. (John F. Walvoord, The Bible Knowledge Commentary, New Testament, 410)

 

After he led the believers out of the synagogue he taught daily in the lecture hall of Tyrannus. Apparently Tyrannus made his lecture hall available to traveling teachers. One Greek manuscript adds that the school was available from 11 A.M. to 4 P.M., when most people would have their noon meal and an afternoon “siesta.” This tradition is probably correct. The rest of each day Paul worked with his own hands (20:34). (John F. Walvoord, The Bible Knowledge Commentary, New Testament, 410)

 

19:11-12. These feats of Paul parallel the miracles of Peter in 5:15-16. Quite clearly God’s hand of blessing and endorsement was on Paul. (John F. Walvoord, The Bible Knowledge Commentary, New Testament, 410)

 

Richard N. Longenecker, The Expositor’s Bible Commentary, John and Acts,

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. (Richard N. Longenecker, The Expositor’s Bible Commentary, John and Acts, 496)

 

The use of magical names in incantations to exorcise evil spirits was common in the ancient world, and it seems to have been especially prominent at Ephesus. In addition, Jewish practitioners of magic were highly esteemed in antiquity, for they were believed to have command of particularly effective spells. The great reluctance of the Jews to pronounce the divine name was known among the ancients and often misinterpreted according to magical principles. Moreover, those connected with the Jewish priesthood would have enjoyed great prestige in magical circles since they were the most likely ones to know the true pronunciation of the Ineffable Name and therefore most able to release its power (cf. Bruce M. Metzger, “St. Paul and the Magicians,” Princeton Seminary Bulletin, 38 [1944], 27-30). (Richard N. Longenecker, The Expositor’s Bible Commentary, John and Acts, 497)

 

Some Jewish exorcists, on coming into contact with Paul and his preaching about Jesus, attempted to make magical use of this new name they had heard. Luke identifies them as “seven sons of Sceva, a Jewish chief priest” (Skeua Ioudaiou archiereos hepta huioi). Perhaps they did belong to one of the high priestly families of Jerusalem (even the best families have their deviants), though undoubtedly the title “Jewish chief priest” was a self-designation manufactured to impress their clients and is reported by Luke without evaluation. Perhaps they even professed to accept Paul’s message and to be committed to Jesus personally themselves, much as Simon of Samaria did (cf. 8:9-24). But if they thought of themselves as in some sense Jewish Christians, it was primarily for the benefits they could derive for their magical arts from the power of the name of Jesus, and so they simply continued in their old ways with a new twist. (Richard N. Longenecker, The Expositor’s Bible Commentary, John and Acts, 497)

 

3 Paul’s question about their baptism implies a connection between the receiving of the Spirit and baptism. He assumed that they had been baptized (an unbaptized believer is scarcely contemplated in the New Testament), or else they themselves had mentioned their baptism. It was an anomaly in his eyes that a baptized person should not have received the Spirit, so he questioned them more closely, and learned that they had received John’s baptism. Where and from whom they had received it is not said: it is conceivable that they had received it at John’s own hands in Judaea a quarter of a century before, but there are other possibilities. There is no way of knowing if John’s distinctive ministry was continued by some of his disciples after his death. (F.F. Bruce, The New International Commentary on the New Testament: Acts, 383)

 

5–7 The twelve men then received baptism “into the name of the Lord Jesus” (the same form of words as is used of the Samaritan believers in 8:16). This is the only account of rebaptism found in the New Testament. (F.F. Bruce, The New International Commentary on the New Testament: Acts, 384)

 

Tyrannus (a name otherwise attested in Ephesus) is usually supposed to have been the lecturer who regularly taught there; it is just possible, however, that he was the owner of the building, who was willing to rent it to Paul at times when it was not required by the regular lecturer (or lecturers). According to the Western text, Paul had the use of the building from 11 a.m. to 4 p.m. (F.F. Bruce, The New International Commentary on the New Testament: Acts, 385)

 

Among practitioners of magic in ancient times Jews enjoyed high respect, for they were believed to have exceptionally effective spells at their command. In particular, the fact that the name of the God of Israel was not to be pronounced by vulgar lips was generally known among the pagans, and misinterpreted by them according to regular magical principles. (F.F. Bruce, The New International Commentary on the New Testament: Acts, 386)

 

It is possible that this Sceva actually belonged to a Jewish chief-priestly family, but more probably “Jewish chief priest” (or even “Jewish high priest”) was his self-designation, set out on a placard: Luke might have placed the words between quotation marks had these been invented in his day. The Jewish high priest was the one man who was authorized to pronounce the otherwise ineffable name; this he did once a year, in the course of the service prescribed for the day of atonement. Such a person would therefore enjoy high prestige among magicians. It was not the ineffable name, however, but the name of Jesus that Sceva’s sons employed in their attempt to imitate Paul’s exorcizing ministry. But when they tried to use it, like an unfamiliar weapon wrongly handled it exploded in their hands. “That Jesus whom Paul proclaims” was a name well known to the demon that they were trying to cast out, but what right had they to use it? The man possessed by the demon, energized with abnormal strength, assaulted the would-be exorcists so violently that they ran for their lives from the building in which they were, their clothes torn off and their bodies battered. (F.F. Bruce, The New International Commentary on the New Testament: Acts, 387)

 

According to magical theory, the potency of a spell is bound up with its secrecy; if it be divulged, it becomes ineffective. So these converted magicians renounced their imagined power by rendering their spells inoperative. (F.F. Bruce, The New International Commentary on the New Testament: Acts, 388)

 

When Paul arrived back in Ephesus, he met twelve men who professed to be Christian “disciples” but whose lives gave evidence that something was lacking. (Warren Wiersbe, The Wiersbe Bible Commentary, 383)

 

Why did Paul ask about their baptism? Because in the book of Acts, a person’s baptismal experience is an indication of his or her spiritual experience. (Warren Wiersbe, The Wiersbe Bible Commentary, 383)

 

It is important to note that God’s pattern for today is given in Acts 10:43–48: sinners hear the Word, they believe on Jesus Christ, they immediately receive the Spirit, and then they are baptized. The Gentiles in Acts 10 did not receive the Spirit by means of water baptism or by the laying on of the apostles’ hands (Acts 8:14–17). (Warren Wiersbe, The Wiersbe Bible Commentary, 383)

 

Paul explained to them that John’s baptism was a baptism of repentance that looked forward to the coming of the promised Messiah, while Christian baptism is a baptism that looks back to the finished work of Christ on the cross and His victorious resurrection. John’s baptism was on “the other side” of Calvary and Pentecost. It was correct for its day, but now that day was ended. (Warren Wiersbe, The Wiersbe Bible Commentary, 384)

 

By using Paul to convey the gift of the Spirit, God affirmed Paul’s apostolic authority and united the Ephesian church to the other churches as well as to the “mother church” in Jerusalem. When Peter and John laid hands on the believing Samaritans, it united them to the Jerusalem church and healed a breach between Jews and Samaritans that had existed for centuries. (Warren Wiersbe, The Wiersbe Bible Commentary, 384)

 

Today, the gift of tongues is not an evidence of the baptism of the Spirit or the fullness of the Spirit. Paul asked, “Do all speak with tongues?” (1 Cor. 12:30), and the Greek construction demands no as an answer. When Paul wrote to his Ephesian friends about the filling of the Holy Spirit, he said nothing about tongues (Eph. 5:18ff.). Nowhere in Scripture are we admonished to seek a baptism of the Holy Spirit, or to speak in tongues, but we are commanded to be filled with the Spirit. (Warren Wiersbe, The Wiersbe Bible Commentary, 384)

 

God enabled Paul to perform “special miracles” because Ephesus was a center for the occult (Acts 19:18–19), and Paul was demonstrating God’s power right in Satan’s territory. (Warren Wiersbe, The Wiersbe Bible Commentary, 385)

 

Had this exorcism succeeded, it would have discredited the name of Jesus Christ and the ministry of the church in Ephesus. (Paul faced a similar situation in Philippi. See Acts 16:16ff.) However, God used the scheme to defeat Satan and to bring conviction to the believers who were still involved in magical arts. Instead of disgracing the name of Jesus, the event magnified His name and caused the Word of God to spread even more rapidly. (Warren Wiersbe, The Wiersbe Bible Commentary, 385)

 

The response to Paul’s question was a confession that they had not heard of the Holy Spirit. This crucial part of John’s teaching had not reached them. They had joined a religion of preparation for the Messiah but knew nothing of His return to empower those who believed in Him. (Lloyd J. Ogilvie, The Communicator’s Commentary: Acts, 273)

 

A thoughtful exposition of Paul’s ministry in Ephesus is a recall to personal evangelism and social responsibility in the cities where the Lord has deployed us. We cannot preach and teach Christ with any authenticity without also confronting the social and economic problems that debilitate people in our cities. Paul did both in Ephesus. We can do no less where we live. (Lloyd J. Ogilvie, The Communicator’s Commentary: Acts, 275)

 

Ephesus was called the “treasure house of Asia.” It was located at the mouth of the Cayster River and commanded the trade into the river valley of the rich province of Asia Minor. Known as the marketplace of the area, it became a prosperous center of commerce, trade, and political power. (Lloyd J. Ogilvie, The Communicator’s Commentary: Acts, 275)

 

The silversmiths of Ephesus capitalized on the worship of Artemis by making miniature silver shrines of the image for sale in the city and around the world. This became one of the leading trades and a source of great wealth for the city. (Lloyd J. Ogilvie, The Communicator’s Commentary: Acts, 276)

 

The test of any ministry is what happens through the people to whom we minister. (Lloyd J. Ogilvie, The Communicator’s Commentary: Acts, 277)

 

The power at work through the Apostle was so great that the Ephesians actually believed that the handkerchiefs and aprons he wore working at a trade would have his power. Superstition? Perhaps. But the Lord condescended to meet people’s need because of Paul’s clear preaching of the power of the name of Jesus. (Lloyd J. Ogilvie, The Communicator’s Commentary: Acts, 279)

 

Evil cannot cast out evil. The evil spirit recognized the self-serving exploitation engaged in by the sons of Sceva. Only a person in whom Jesus lives has the power to use His name in prayer and healing. (Lloyd J. Ogilvie, The Communicator’s Commentary: Acts, 279)

 

Confronting evil without the only name which is greater than it, is dangerous. (Lloyd J. Ogilvie, The Communicator’s Commentary: Acts, 279)

 

What are the things in which our people put their trust even after conversion to Christ? Money, possessions, persons, human capabilities. But note that it was those who believed in Christ through Paul’s ministry who participated in the moral reform. Often we preach reform before we have helped people begin the new life in Christ. We become moralistic without introducing people to the power to make the necessary changes. Often our standards of required behavior are heard so loudly that people can’t hear what we are saying about Christ. They are put off and miss the only power that can help them change. Behavior change follows belief in Christ. (Lloyd J. Ogilvie, The Communicator’s Commentary: Acts, 280)

 

Lifestyle speaks as loudly as our words. A congregation has a corporate thrust of evangelism that either affirms or negates its message. (Lloyd J. Ogilvie, The Communicator’s Commentary: Acts, 280)

 

There is nothing more powerful than a local church that preaches and teaches the power of Christ and is also involved in a ministry to the poor, the troubled, and the socially disadvantaged (Lloyd J. Ogilvie, The Communicator’s Commentary: Acts, 280)

 

Revelation 18: 12, 13 gives a description of the trade of Ephesus. She was known as ‘The Treasure House of Asia” and someone has called her, “The Vanity Fair of Asia Minor.” (William Barclay, The Acts of the Apostles, 140)

 

The greatest glory of Ephesus was the Temple of Artemis. Artemis and Diana were one and the same, Artemis being the Greek name, Diana the Latin. This Temple was one of the Seven Wonders of the World. It was 425 feet long by 220 feet wide by 60 feet high. There were 127 pillars, each the gift of a king. They were all of glittering Parian marble and were marvellously gilt and inlaid. The great altar had been carved by Praxiteles, the greatest of all Greek sculptors. The image of Artemis was not beautiful. It was a black, squat, many-breasted figure, signifying fertility; it was so old that no one knew where it had come from or even of what material it was made. The story was that it had fallen from heaven. (William Barclay, The Acts of the Apostles, 140)

 

Nothing can more definitely show the reality of the change than that in superstition-ridden Ephesus they were willing to burn the books and the charms which were so profitable to them. They are an example to us. They made the cleanest of clean cuts, even though it meant abandoning the things that were their livelihood. It is all too true that many of us hate our sins but either we cannot leave them at all or we do so with a lingering and backward look. There are times when only the clean and final break will suffice. (William Barclay, The Acts of the Apostles, 144)

 

The Greek text makes it clear that Paul’s understanding is that the Spirit would be given at the instant of genuine conversion, and that is why Paul was puzzled. These disciples knew about Jesus and appeared to be followers of Jesus, but something was missing. Perhaps Paul saw that there was no joy in their lives or that they were not exercising the gifts of the Spirit. (Ray C. Stedman, God’s Unfinished Book: Acts, 246)

 

Many people who read this passage note only that these believers spoke in tongues. But there are two gifts mentioned here. These believers immediately began exercising their spiritual gifts, the first of which was speaking in tongues. This is listed as one of the gifts of the Spirit in 1 Corinthians 12. It’s natural that this gift would be given, for, as Paul tells us in 1 Corinthians 14, the gift of tongues is a witness to those who do not believe. (Ray C. Stedman, God’s Unfinished Book: Acts, 247)

 

In Acts 19, Luke gives us a fascinating account of how the gospel can affect an entire region through a small band of Christians. God never wins His battles by majority vote. He always uses a small, outnumbered force, employing approaches completely unlike the methods of the world, and He achieves results that are humanly impossible. (Ray C. Stedman, God’s Unfinished Book: Acts, 249)

 

Religious respectability is the toughest nut to crack in the satanic kingdom. (Ray C. Stedman, God’s Unfinished Book: Acts, 250)

 

The church is the light of the world. When the church cleanses itself of sin, light breaks forth upon the surrounding culture. People begin to experience freedom from sinful practices. That’s what happened in Ephesus. The believers and the pagans surrendered their occult literature, and this proved to be an expensive repentance. The value of the books came to fifty thousand pieces of silver—a tremendous sum. This meant that many people in Ephesus were forsaking their old livelihood in order to expunge the demonic evil from their lives. (Ray C. Stedman, God’s Unfinished Book: Acts, 254)

 

In the course of his visit, Paul came upon some “disciples”— as our text calls them. They seem to have had the same defective theology which Apollos had, knowing only the baptism of John (v. 3). And they had no knowledge of the Holy Spirit at all. (Donald Grey Barnhouse, Acts, 172)

 

It is impossible to be a believer in the Lord Jesus Christ without having received the baptism of the Holy Spirit. It takes place simultaneously with the new birth. It is the heavenly bookkeeping arrangement whereby God enters the name of the believer on the heavenly register.  (Donald Grey Barnhouse, Acts, 173) First Corinthians 12:13 plainly states that every believer in the Lord Jesus Christ is baptized by the Holy Spirit.

 

There are five verbs in the Bible in connection with the work of the Holy Spirit. We are born of the Spirit into the family of God (John 3:6, 8). We are baptized of the Spirit into the body of Christ (1 Cor. 12:13). We are indwelt by the Holy Spirit as He comes to live in us (Rom. 8:9, 11). We are sealed with the Holy Spirit unto the day of redemption (Eph. 1:13; 4:30). Those four works of the Holy Spirit are simultaneous and instantaneous, and anyone who is truly trusting in Christ has the Holy Spirit dwelling in him. Then, the filling of the Holy Spirit (Eph. 5:18) is another work that happens again and again in the life of the believer. (Donald Grey Barnhouse, Acts, 173)

 

True Christianity is not a religion; it is a way of life with Jesus Christ, its founder, as the Way. (Donald Grey Barnhouse, Acts, 174)

 

There was no New Testament in existence to authenticate the ministry of the apostles and demonstrate that they were men of or spokesmen for God. Thus God enabled miracles to be performed by them so that the people might realize that God was putting His stamp of approval on them. (Donald Grey Barnhouse, Acts, 176)

 

They made the mistake of using Jesus’ name without knowing Jesus’ power for themselves (Acts 19:13). (Donald Grey Barnhouse, Acts, 178)

 

The devil and his co-workers are not mere “influences” or “forces.” They are intelligent living entities, personal spirits. Notice the intelligent awareness on the part of these demons (v. 15). Observe also the power of demonic force (v. 16). We must not lose sight of the fact that the devil has tremendous power. Let us never underestimate him or his partners in evil. But neither should we minimize the power of God. John, in his first epistle, wrote: “Greater is he [the Holy Spirit] who is in you, than he [the devil] who is in the world” (1 John 4:4). Never forget this. (Donald Grey Barnhouse, Acts, 178)

 

If I told you I had an encounter with God where He entered my body and gave me a supernatural ability to play basketball, wouldn’t you expect to see an amazing improvement in my jump shot, my defense, and my speed on the court? After all, this is God we’re talking about. And if you saw no change in my athleticism, wouldn’t you question the validity of my “encounter”? (Francis Chan, Forgotten God, 22)

 

The truth is that the Spirit of the living God is guaranteed to ask you to go somewhere or do something you wouldn’t normally want or choose to do. The Spirit will lead you to the way of the cross, as He led Jesus to the cross, and that is definitely not a safe or pretty or comfortable place to be. (Francis Chan, Forgotten God, 33)

 

The Holy Spirit has given you a supernatural ability to serve the people God has placed around you. If God cares enough about His church to give you this Spirit-empowered ability, shouldn’t you care enough about the church to use that gift for the same purpose? (Francis Chan, Forgotten God, 58)

 

I have yet to meet someone who wouldn’t want to see a miracle. My concern is that I’ve met many people whose pursuit of miracles is greater than their pursuit of God. (Francis Chan, Forgotten God, 61)

 

when we make miracles the focus of our energy and pursuit, we ignore the priorities God tells us to pursue and we impose our own desires upon God. (Francis Chan, Forgotten God, 61)