Acts Chapter 19.

Acts Chapter 19.

Paul comes to Ephesus and re-baptizes certain disciples of John.          19:1-7

Paul preaches at Ephesus, and confirms the Word by miracles.              19:8-12.

The defeat of certain Jewish exorcists.                                                        19:13-17.

Many converted, and confess their sins.                                                      19:18-20.

The apostles propose to leave Ephesus.                                                    19:21-22.

Demetrius excites a tumalt at Ephesus.                                                      19:23-27.

The mob seize two of  Paul's companions, rush to the theatre.                19:28-34.

Speech of the town-clerk, who quietens the uproar and disperses the multitude.   19:35-41.

           

Paul's Long Stay.   The apostle remained at Ephesus for about three years.  See            20:21.

                                     

Bruce, proposes it as from Autumn 52 to Summer 55.

Luke was not with him during this time and so he would not be fully acquainted with Paul's trials and afflictions while at Ephesus.  The book of Acts say very little of his sufferings during his Ephesian ministry.  But from the Corinthian Epistles we gather they must have been the most perilous years of his life.  Often he despaired of life itself. (1.Cor.15:29,32;  2.Cor.1:8;  4:8-12;  6:4-5;  11:23-27.  See also Rom.16:7.

           

Ephesus was the capital of the Roman Province of Asia.  B-D. 380, see also B-D. 98 (Asia) and 1052 (Province).

           

Pauline Correspondence.  B-D. 949.    Paul used letter-writing as an opportunity for pastoral work.  He wrote wonderful letters.  His epistles were written in the "hurl-burly" of missionary work and reflects the problems of the mission field.

           

During his Ephesian ministry Paul wrote four letters to the Corinthian church.   

* The so-called "Previous" letter, see 1.Cor.5:9.R.V.   

* Our first letter to Corinth, see 1.Cor.16:5-9, 19.   

Sometime after this Paul seems to have made a short visit to Corinth from Ephesus.  This proved a painful experience. See 2.Cor.2:1.        

* The "severe letter".  Titus may have taken this letter to Corinth and Paul went to Troas to await his return but, becoming more anxious, he crossed to Macedonia where he met Titus.  See 2.Cor.2:2-14.  Titus brought good news of improved relations at Corinth.  This gave Paul great cheer.  This "severe letter" has been lost, though some scholars hold that part of it has been preserved in our second letter to Corinth chapters 10-13.  We are inclined to accept our second letter as a unity.

* Paul now writes our second letter to Corinth.  It may have been written from somewhere in Macedonia.  The situation in which 2nd Corinthians was written is clearly set forth in the second chapter of the epistle itself.

           

Paul knew the power of the pen and, by his written ministry, achieved far greater things than by his oral ministry.

           

Paul later makes a further visit to Corinth.  See Acts 20:23.

           

Disciples who were half-Christian.   Disciples of John. B-D. 641.   19:1-7.

           

*   Inquiry into their spiritual experience.   Paul discerned that they had a lack, for like Apollos they had been disciples of John the Baptist.  Paul's query was, "Did you receive the Holy Ghost when you believed?"  R.V.  Literally, "on believing."  This is the force of the coincident aorist participle. (Bruce).  Compare Greek of Eph.1:13.

           

MacGrossan defends the "since" of the A.V. and belittles the scholarship of those who disagree with him.  But "when" is preferred to "since" by R.V., N.E.B and all important translators and commentators.  MacGrossan's use of Goodwin's book is dishonest.

           

The note of Rackham is to the point: The A.V. "have ye received......since ye believed", is very misleading.  The meaning of the Greek tenses is unmistakable.  They describe neither a gradual process, nor a reception at some interval after believing, but a definite gift at a definite moment.  "Did ye receive......when ye believed (that is, when ye professed your belief at baptism)."   That Paul did refer to the moment of baptism is proved by his next question.  This note of Rackham expresses well the teaching of Acts, that the gift of the Spirit is linked with baptism which is seen as a point of entrance into the Christian life.  (See B-D. 131).

           

*   Ignorance of the Disciples.   They reply that they had not heard that there is a Holy Ghost.  The R.V. may have given the true meaning by supplying the word, "given."  If this is so, then it means they were ignorant of Pentecost and did not know that the Holy Ghost was available.

           

*   Inadequacy of John's Baptism.   These disciples knew only John's Baptism and were ignorant of the gift of the Holy Spirit.  Now Paul's inquiry as to their Baptism indicates that the normal order was to receive the Holy Ghost at Baptism.  The words, "when ye believed......unto what then, were ye baptized?"  Indicates the close relationship between faith and baptism and as a condition of receiving the Holy Ghost.  Baptism was the initial rite of faith and one's public entrance into the Christian life.  By linking the gift of the Spirit with baptism it is seen as a gift for all believers and that from the beginning of their Christian life.  However faith is cardinal and without faith in Christ baptism becomes a meaningless rite.

           

*   Incorporation into Christ.   Paul baptized them into the Name of the Lord Jesus.   This gave their faith a new direction.  They no longer looked for the One to come, but were now incorporated into the community of the risen Lord.

           

It was not the mode of baptism that gave a new validity to their faith, the mode would be the same in both cases.  The validity of their baptismal faith consisted in that they were baptized in the Name of the Lord Jesus.

           

*   Imposition of hands.  B-D. 724.   This act was not to confirm the disciples, but to confirm their baptism.  At Samaria (Chap.8), the official leaders of the Church of Jerusalem, confirmed and authenticated the baptism of the Samaritans.  See Lampe's fine book, "The Seal of the Spirit."

           

The disciples at Ephesus might question Paul's authority to supersede the baptism of John and to re-baptize them into the Name of the Lord Jesus.  Could it be an unjustified instance of anabaptism?  In laying on his hands, Paul acts with the same authority as Peter and John had done at Samaria and Paul's authority and leadership is openly attested by the Holy Spirit.

           

*   Inspiration of the Holy Spirit.   The Holy Spirit came upon them and they spoke with tongues and prophesied.  In this way the apostolic authority and leadership of Paul is confirmed and also his action in baptizing them.

           

Paul's Ministry at Ephesus.  B-D. 380.

*   Power of his ministry.            19:8-12.  

*  Pageantry of strolling Jews.  19:13-18. R.V.   The strolling Jews were wandering or itinerate exorcists.  An exorcist was one who cast out demons by magical formulas.  Sceva was a father of one such group.  B-D. 1149.

*    Progress report.                  19:19-20.

*    Paul's purpose.                    19:21-22.    

The journey to Jerusalem was actually a journey to Rome.  "I must see also Rome." (23:11).  Paul's destiny was becoming clear.

                

The end of the book of Acts is becoming defined.

           

*   Pagan religion.                   19:23-41.    

Gross superstition combined with greed and craft.  The craftsmen who traded in superstition saw in the progress of the Christian movement a threat to their sordid trade. 

           

Ephesus was a centre for the worship of Diana. B-D. 311.  The Greeks identified her with their Artemis, but she was in many ways, distinct, being a fertility deity.  The Artemis of Ephesus was thought of in terms of a queen bee loaded with eggs.

           

Asiarchs of 19:31 R.V. were provincial officials responsible for the festival in adoration of the Emperor.  B-D. 98.

The town-clerk, B-D. 1287, handled an ugly situation with great skill.

At Ephesus we see gross superstition in a life and death struggle with the Gospel.

           

Evangelism.

           

Paul used the Synagogue, 19:8 and, when the door was closed there, he used the school or lecture hall of Tyrannus.  His means and methods were marked by flexibleness.  Demonstration from Scripture, personal testimony, instruction and controversy would all form part of his equipment.

           

Ephesus would become a centre from which the surrounding areas would be evangelized.  It may have been Epaphras who evangelized the Lycus Valley. B-D. 378.  See Col.1:7;  4:2.