NOTES ON CHAP. XIX. Verse 1. And it came to pass-while Apollos was at Corinth]|| The Codex Beza begins this chapter differently. But when Paul was desirous, according to his own counsel, to go to Jerusalem, the Spirit commanded him to return into Asia: then, passing through the upper parts, he came to Ephesus. This addition is also found in the Latin, or Itala part of the|| same MS. and in the margin of the latter Syriac. Paul having passed through the upper coasts] That is, through those parts of Asia Minor that lay eastward of Ephesus, such as Galatia, Phrygia, and probably Lycaonia and Lydia and it is in reference to Ephesus that these are called the upper coasts. See their situation on the Map. had not received the Holy Ghost. 3 And he said unto them, Unto what then were ye baptized? And they said, "Unto John's baptism. A.M. cir. 4060. A. D. cir. 56. An. Olymp. cir.CCVIII.4. 4 Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. 5 When they heard this, they were baptized f in the name of the Lord Jesus. Ch. 18. 25.- Matt. 3. 11. John 1. 15, 27, 30. ch. 1. 5. & 11. 16. & 13. 24, 25.- ch. 8. 16. they had not heard that there were particular gifts and graces of the Holy Spirit to be received. They could not mean that they had not heard of the Holy Spirit; for John, in his baptism, announced Christ as about to baptize with the Holy Ghost, Matt. iii. 11. Luke iii. 16. but they simply meant, that they had not heard that this Spirit, in his gifts, had been given to, or received by any one. Verse 4. That they should believe on him which should come after] John baptized them with the baptism of repentance; this was common to all the baptisms administered by the Jews, to proselytes; but telling them that they should believe on him who was coming, was peculiar to John's baptism. essen Verse 5. When they heard this, &c.] As there is no eviVerse 2. Have ye received the Holy Ghost] It is likely dence in the New Testament of persons being rebaptized, that these were Asiatic Jews, who having been at Jerusalem unless this be one; many criticisms have been hazarded to about twenty-six years before this, had heard the preaching prove that these persons were not rebaptized. I see no need of John, and received his baptism, believing in the coming of this. To be a Christian, a man must be baptized in the Christ, whom John had proclaimed: but it appears that till this Christian faith: these persons had not been baptized into that time, they had got no farther instruction in the Christian reli- faith, and therefore were not Christians: they felt this, and gion. Paul perceiving this, asked them if they had received were immediately baptized into the name of the Lord Jesus. the Holy Ghost since they believed? For it was the com- This is a plain case: but let one instance be produced of a mon privilege of the disciples of Christ to receive, not only person being rebaptized, who had before been baptized in the ordinary graces, but also the extraordinary gifts of the the name of the Holy Trinity, or even in the name of Jesus Holy Spirit: and thus the disciples of Christ differed from alone. In my view, it is an awful thing to iterate baptism, those of John, and of all others. John baptized with wa- when it had been before essentially performed: by 66 ter; Jesus baptized with the Holy Ghost. And to this day, || tially performed," I mean administered by sprinkling, washthe genuine disciples of Christ are distinguished from all ing, or plunging, by or in water; in the name of the Father, false religionists, and from nominal Christians, by being Son, and Spirit, being invoked at the time. Whoever has made partakers of this Spirit, which enlightens their minds, had this, has the essence of baptism, as far as that can be and convinces of sin, righteousness, and judgment; quickens conferred by man: and it matters not at what period of his their souls, witnesses to their conscience that they are the life he has had it; it is a substantial baptism, and by it the children of God, and purifies their hearts. Those who have person has been fully consecrated to the Holy and Blessed not received these blessings from the Holy Spirit, whatever Trinity; and there should not be an iteration of this consetheir profession may be, know nothing better than John's cration on any account whatever. It is totally contrary to baptism: good, excellent in its kind, but ineffectual to the the canon law; it is contrary to the decisions of the best salvation of those who live under the meridian of Chris- divines: it is contrary to the practice of the purest ages of tianity. the church of God: it is contrary to the New Testament, We have not so much as heard whether, &c.] That is and tends to bring this sacred ordinance into disrepute. с cir. CCIX. 1. 10 And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks. 11 And God wrought special miracles by the h 8 ¶ And he went into the synagogue, and d 9 But when divers were hardened, An. Olymp. and believed not, but spake evil of way before the multitude, he cir. CCIX. 1. that 12' So that from his body were brought unto the sick, handkerchiefs or aprons, and the discases departed from them, and the evil spirits went out of them. Verse 8. Spake boldly-three months] We have often re-think that a prince or nobleman is intended, because rupavvos marked that St. Paul, in every place, made his first offers of salvation to the Jews; and it was only when they rejected it, that he turned to the Gentiles; see chap. xviii. 6. and the same line of conduct he pursues here: he goes to the school of Tyrannus, at least a public place, to which all might resort, when they obstinately rejected the gospel in the synagogue. tyrant, is taken in this sense: but this is a most unlikely conjecture. It appears that the person in question was a schoolmaster, and that he lent or hired his room to the apostles; and that they preached daily in it to as many, both Jews and Gentiles, as chose to attend. It is very likely that Tyrannus was a Jew, and was at least well affected to the Christian cause; for we have many proofs that individuals Disputing and persuading] Alaλeyouevos xai Teilwv, hold-among them kept schools for the instruction of their youth; ing conversations with them, in order to persuade them of the truth of the doctrine of Christ. . Verse 9. When divers were hardened] Tives, when some of them were hardened; several no doubt felt the power of divine truth, and yielded consent. Our term divers, one of the most bald in our language, has too general a meaning for this place. besides the schools or academies kept by the more celebrated rabbins. See Schoettgen, and Vitringa. Verse 10. By the space of two years] The school-house of Tyrannus was his regular chapel; and it is likely that in it he taught Christianity, as Tyrannus taught languages or sciences. All they-in Asia heard the word] Meaning probably, the Proconsular Asia, for the extent of which, see the note on chap. xvi. 6. Behold the effect of the word of God! it is a savour of life unto life, or death unto death, according as it is received or Jews and Greeks.] For, although he ceased preaching in the rejected. The twelve men mentioned above received it af-synagogues of the Jews, yet they continued to hear him in fectionately, and they were made partakers of the Holy the school of Tyrannus. But it is likely that Paul did not Ghost; the others were hardened, for they refused to be- || lieve, and they calumniated the doctrine; and became Satan's preachers among the multitude, to prejudice them against Christ and his religion. Separated the disciples] Paul, and those converted under his ministry, had doubtless been in the habit of attending public worship in the synagogue: bnt on the persecuting conduct of these Jews, he and his converts wholly withdrew from the synagogue, and took a place for themselves; and con confine himself to this place, but went about through the different towns and villages; without which, how could all Asia have heard the word? By Greeks, we are to understand not only the proselytes of the gate, but the heathens in general. Verse 11. God wrought special miracles] AuvapeIS TE OU TAS Tuxouras; miracles of no ordinary kind, i. e. extraordinary miracles. Verse 12. Handkerchiefs or aprons] Zovdapia y pixivdia; probably the sudaria were a sort of handkerchiefs, which in travelling were always carried in the hand, for the convenience of wiping the face: and the simikinthia were either the sashes or girdles, that went about the loins. These, borrowed from the apostle, and applied to the bodies of the deceased, became the means, in the hand of God, of their restoration to health. The diseases departed from them, and the evil spirits went out of them.] Here, there is a most evident distinction made between the diseases and the evil spirits: hence they were not one and the same thing. Verse 13. Certain of the vagabond Jews, exorcists] Tives από των περιερχομενων Ιουδαίων εξορκίσων ; certain of the Jews, who went about practising exorcisms. Vagabond has a very bad acceptation among us; but literally, vagabundus signifies a wanderer, one that has no settled place of abode. These, like all their countrymen, in all places, went about to get their bread in what way they could: making trial of every thing, by which they could have the prospect of gain. Finding that Paul cast out dæmons through the name of Jesus, they thought, by using the same, they might produce the same effects; and if they could, they knew it would be to them an ample source of revenue; for dæmoniacs abounded in the land. Verse 14. Seven sons of one Sceva a Jew, and chief of the priests] The original lovdarov apxspews signifies a Jewish high-priest; but it is not probable that any sons, much less seven sons, of a Jewish high-priest, should be strolling exorcists it is therefore likely that quoi Eneva tivos iɛpews, the sons of Skeva, a certain priest, as it stands in the Codex Beza, is the true reading. The whole verse in that MS. reads thus: Among them were also the sons of Skeva, a priest, who wished to do the same: for they were accustomed to exorcise such persons. And entering in to the dæmoniac, they began to invoke that Name, saying, We command thee by Jesus, whom Paul preacheth, to go out. And the evil spirit answered, and said unto them, Jesus I know, &c. It has been often remarked, that in our Lord's time there were many of the Jews that professed to cast out dæmons; and perhaps to this our Lord alludes, Matt. xii. 27. See the note there. that he had that skill by which dæmons are expelled; and that he left behind him the manner of using exorcisms, by which they are cast out; and that those arts were known among his countrymen down to his own time; and then gives us the following relation: "I have seen a certain man of my own country, whose name was Eleazar, releasing people that were dæmoniacs, in the presence of Vespasian, his sons, his captains, and the whole multitude of his soldiers. The manner of the cure was this: He put a ring that had a root of one of those sorts mentioned by Solomon, to the nostrils of the dæmoniac, after which he drew out the dæmon through his nostrils; and when the man fell down, immediately he adjured him to return into him no more, making still mention of Solomon, and reciting the incantations that he had composed. And when Eleazar would persuade the spectators that he had such a power, he set at a little distance a cup of water, and commanded the dæmon as he went out of the man, to overturn it; and when this was done, the skill and wisdom of Solomon were shewed very manifestly.". Joseph. ANTIQ. book viii. cap. 2. sect. 5. Whiston's edition. That there were such incantations among the Jews, we know well, and that there are still such found, and that they are attributed to Solomon; but that they are his, remains to be proved; and could this even be done, a point remains which can never be proved, viz. that those curious arts were a part of that wisdom which he received from God, as Josephus intimates. Indeed the whole of the above account gives the strongest suspicion of its being a trick by the Jewish juggler, which neither Josephus nor the emperor could detect; but the ring, the root, the cup of water, the spell, &c. all indicate imposture. Magicians among the Jews were termed by baûley shem, Masters of the Name, that is, the name of Jehovah n by a certain pronunciation of which, they believed the most wonderful miracles could be wrought. There were several among them who pretended to this knowledge; and when they could not deny the miracles of our Lord, they attributed them to his knowledge of the true pronunciation of this most sacred name. Verse 15. Jesus I know, and Paul I know] In the answer Josephus, in speaking of the wisdom of Solomon, says, of the dæmoniac, the verb is varied: Tov Inσouv yvwOHW, HAI TOV Magicians, sorcerers, &c. are A.M.cir. 4061. THE ACTS. b converted, and burn their books. A. D. cir. 57. A. M. cir.4061. 16 And the man in whom the evil the Lord Jesus was magnified. An. Olymp. spirit was, leaped on them, and 18 And many that believed came, cir. CCIX. 1. overcame them, and prevailed against and confessed, and shewed their cir. CCIX. 1. them, so that they fled out of that house naked deeds. and wounded. 17 And this was known to all the Jews and Greeks also dwelling at Ephesus; and fear fell on them all, and the name of a 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. a Luke 1. 65. & 7. 16. ch. 2. 43. & 5. 5, 11. b Matt. 3. 6. Παύλον επίσαμαι υμεις δε τινες εσε. Verse 16. And the man in whom the evil spirit was, &c.] Thus we find that one man was more powerful than these seven brothers; so that he stripped them of their upper garments, and beat and wounded the whole! Was not this a proof that he derived his strength from the evil spirit that|| dwelt in him? Verse 17. The name of the Lord Jesus was magnified.] They saw that there was a sovereign power in the name of Jesus, which could not be imitated by these lying exorcists: they therefore reverenced this name, and despised those pretenders. Ephesian characters, are celebrated in antiquity; they appear to have been amulets, inscribed with strange characters, which were carried about the body for the purpose of curing diseases, expelling dæmons, and preserving from evils of different kinds. The books brought together on this occasion, were such as taught the science, manner of formation, use, &c. of these charms. Suidas, under Epεσia yраuμата, Ephesian Letters, gives us the following account: "Certain obscure incantations.When Milesius and Ephesius wrestled at the Olympic games, Milesius could not prevail, because his antagonist had the Ephesian Letters bound to his heels; when this was discovered, and the letters taken away, it is reported, that Milesius threw him thirty times." The information given by Hesychius, is still more curious: Εφεσια γραμματα: ην μεν παλαι δ' υσερον δε προσέθεσαν τινες απατεωνες και αλλα· φασι δε των πρώτων τα ονοματα,τα δε Exorcisms or adurations of evil spirits were very frequent | ΑΣΚΙΟΝ, ΚΑΤΑΣΚΙΟΝ, ΛΙΧ, ΤΕΤΡΑΧ, ΔΑΜΝΑΜΕin the primitive church: the name of Jesus was that alone | ΝΕΥΣ, ΑΙΣΙΟΝ· Δηλοι δε, το μεν Άσκιον, σκοτος· το δε which was used. The primitive Fathers speak strong and Κατασκιον, φως το δε Λιξη γης τετραξ δε, ενιαυτος" decisive words concerning the power of this name; and how Δαμναμενευς, δε ηλιος" Αισιον, δε αληθες. Ταύτα ουν dæmons were tormented, and expelled by it, not only from isça esi nai dia. "The Ephesian letters or characters were individuals, but from the temples themselves. Exorcists formerly six, but certain deceivers added others afterwards; and formed a distinct class in the church; hence we read of Pres- their names, according to report, were these: ASKIоn, Kabyters, Deacons, Exorcists, Lectors, and Door-keepers. The TASKION, LIX, TETRAX, DAMNAMENEUS, and AISION. It is eviadjuration was commonly used over the Catechumens, before dent that Askion signifies DARKNESS; Kataskion, LIGHT; Lix, they were admitted to baptism. Gregory of Nazianzen, and the EARTH; Tetrax, the YEAR; Damnamèneus, the SUN; and Cyril of Jerusalem, speak much of this rite-See my Suc- Aision, TRUTH. These are holy and sacred things." The same cession of Sacred Literature, under Cyril, and GREGORY account may be seen in Clemens Alexandrinus, Strom. lib. v. Nazianzen; and see Suicer, under sopios. cap. 8. where he attempts to give the etymology of these different terms. These words served, no doubt, as the keys to different spells and incantations; and were used in order to the attainment of a great variety of ends. The Abraxas' of the Basilidians, in the second century, were formed on the basis of the Ephesian Letters; for those instruments of incantation, several of which are now before me, are inscribed with a number of words and characters equally as unintelligible as the above; and, in many cases, more so. Verse 19. Which used curious arts] Ta Tepiepya. From the use of this word in the Greek writers, we know that it signified magical arts, sorceries, incantations, &c. Ephesus abounded with these. Dio Cassius, speaking of the emperor Adrian, says, O Adplavos TEPLEрYOTATOS 1%, xαι μarraias, μαγγανείαις παντοδαπαις εχρητο, "Adrian was exceedingly addicted to curious arts, and practised divination and magic." These practices prevailed in all nations of the earth. Brought their books together] The Εφεσία γραμματα, οι When it is said they brought their books together Paul purposes to go through Macedonia, CHAP. XIX. A. M. cir. 4061. d and Achaia; and to Jerusalem. see 20 So mightily grew the word of there, I must also An. Olymp. God, and prevailed. 21 After these things were A. M.cir.4063. ended, Paul A. D. cir. 59. с purposed in the An. Olymp. spirit, when he had passed through cir. CCIX. 3. Macedonia and Achaia, to go to Jerusalem, saying, After I have been 22 So he sent into Macedonia two e f A.M.cir. 4063. A. D. cir. 59. Rome. An. Olymp. cir. CCIX. 3. of them that ministered unto him, 23 And the same time there arose no small stir about that way. a Ch. 6. 7. & 12. 24. Rom. 15. 25. Gal. 2. 1.- - ch. 20. 22. a ch. 18. 21. & 23. 11. Rom. 15. 24-28. Ch. 13. 5. Rom. 16. 23. 2 Tim. 4. 20. 2 Cor. 1. 8. we are to understand the books which treated of these curious arts; such as the Epsoia ypaμμara, or Ephesian characters. || And burned them before all] These must have been thoroughly convinced o the truth of Christianity, and of the unlawfulness of their own arts. unless we may suppose him to refer to the ferocious insurrection headed by Demetrius, mentioned at the end of this chapter. Verse 21. Paul purposed in the spirit, &c.] Previously to this, he appears to have concerted a journey to Macedonia, Fifty thousand pieces of silver.] Some think that the and a visit to Corinth, the capital of Achaia, where he seems apyopics, which we translate piece of silver, means a shekel,|| as that word is used in Matt. xxvi. 15. where see the note; 50,000 shekels, at 3s. according to dean Prideaux's valuation, (which is that followed throughout this work,) would amount to 7500%. But as this was a Roman and not a Jewish country, we may rationally suppose that the Jewish coin was not here current; and that the apyupiov, or silver coin, mentioned by S. Luke, must have been either Greek or Roman; and it is very likely that the Sestertius is meant, which was always a silver coin, about the value, according to Arbuthnot, of twopence, or 1d. 3q4. which answers to the fourth part of a denarius, rated by the same author at 74d. Allowing this to be the coin intended, the 50,000 Sesterti would amount to 4031. 12s. 11d. It is generally believed that during this period, while at Ephesus, he wrote his first epistle to the Corinthians. He had heard that some strange disorders had entered into that church:-1. That there were divisions among them; some extolling Paul beyond all others; some Peter; others Apollos. 2. He had learned from Stephanus, Fortunatus, and Achaicus, whom he saw at Ephesus, 1 Cor. xvi. 17. vii. 1. that several abuses had crept into their religious asThe Vulgate reads, denariorum quinquaginta millium, semblies. 3. That even the Christians went to law with fifty thousand Denarii; which, at 74d. will amount to each other; and that before the heathens. And, 4. That a 16147. 11s. 8d. The reading of the Itala version of the person, professing Christianity in that city, had formed a maCodex Bezæ, is very singular, Denariorum Sestertia ducenta. || trimonial contract with his step-mother. It was to remedy "Two hundred Sesterces of Denarii ;" which may signify these disorders that he wrote his first epistle to the Cono more than two hundred Sestertii of Roman money:" rinthians, in which he strongly reprehends all the above for in this sense denarius is certainly used by Cicero, Orat. evils. pro Quint.; where, ad denarium solvere, means to pay in Roman money; an expression similar to our word sterling. This sum would amount to no more than 17. 12s. 34d. But that which is computed from the Sestertius, is the most probable amount. Verse 22. So he sent into Macedonia] He desired Timothy to go as far as Corinth, 1 Cor. iv. 18. and after that, to return to him at Ephesus, 1 Cor. xvi. 11. but he himself continued in Asia some time longer; probably to make collections for the poor saints in Jerusalem. Erastus, menVerse 20. So mightily grew the word of God, and pre- || tioned here for the first time, appears to have been the vailed.] The Codex Bezæ reads this verse thus: "So chamberlain, Oxovouos, either of Ephesus or Corinth; mightily grew the word of the Lord, and prevailed; and the see Rom. xvi. 23. He was one of St. Paul's companions, and faith of God increased and multiplied." It is probable that is mentioned as being left by the apostle at Corinth, 2 Tim. it was about this time that St. Paul had that conflict which iv. 20. he mentions, 1 Cor. xv. If I, after the manner of men, Verse 23. No small stir about that way.] Concerning have fought with wild beasts at Ephesus, &c. See the note the gospel, which the apostles preached; and which is termed there. It means some severe trials not here mentioned; || this way, chap. ix. 2. where see the note. |