Acts 19:8-12 – Acts 19:13-17

Acts 19:8-12

Acts 19:8-12

8. And going into the synagogue, he spake freely about three months, disputing and persuading concerning the kingdom of God. 9. And when some waxed hard-hearted that they could not believe, speaking evil of the way before the multitude, departing from them he did separate the disciples, and disputed daily in the school of one Tyrannus. 10. And this he did by the space of two years, so that all which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks. 11. And the Lord showed no small miracles by the hands of Paul. 12. So that from his body were brought napkins and partlets unto those that were sick, and the diseases departed from them, and the evil spirits came out of them.

8. Going into the synagogue. By this we gather that Paul began with the company of the godly, who had already given their names to Christ. Secondly, that he came into the synagogue, that he might gather together into one body of the Church the rest of the Jews who knew not Christ as yet, or at least who had not as yet received him. And he saith that Paul behaved himself boldly, that we may know that he was not therefore heard by the space of three months, because he did craftily cover the doctrine of the gospel, or did insinuate himself by certain dark crooks. Luke doth also by and by express some token of boldness, showing that he disputed and persuaded touching the kingdom of God. And we know that by this word is oftentimes noted that restoring which was promised to the fathers, and which was to be fulfilled by the coming of Christ. For seeing that without Christ there is an evil-favored and confused scattering abroad and ruin of all things, the prophets did attribute this not in vain to the Mesas who was to come, that it should come to pass that he should establish the kingdom of God in the world. And now, because this kingdom doth bring us back from falling and sliding back, unto the obedience of God, and maketh us sons of enemies; it consisteth — First in the free forgiveness of sins, whereby God doth reconcile us to himself, and doth adopt us to be his people: Secondly, in newness of life, whereby he fashioneth and maketh us like to his own image. He saith that he disputed and persuaded, meaning that Paul did so dispute, that he proved that with sound reasons which he did allege; that done, he used the pricks of godly exhortations, whereby he pricked forward his hearers. For no profound disputations shall make us obedient to God, unless we be moved with godly admonitions.

Note 362. “Ut januam regno Dei aperirent,” that they might open a dour for the gospel,

Note 363. “Argutiae,” subtle reasonings.

9. Seeing their hearts were hardened. We do not read that Paul was heard so patiently and so favorably by the Jews at any place as at Ephesus at his first coming. For whereas others raising tumults did drive him away, he was requested by these to tarry longer. Now, after that he had endeavored, by the space of three months, to erect the kingdom of God among them, the ungodliness and stubbornness of many doth show itself. For Luke saith that they were hardened; and surely such is the power of the heavenly doctrine that it doth either make the reprobate mad or else more obstinate; and that not of nature, but accidentally, as they say, because, when they be urged by the truth, their secret poison breaketh out.

Luke addeth that they spake evil of the way before the people. For the contemners of the gospel do resist that deadlily among others which they will not embrace. And this do they to no other end, save only because they be desirous (if it can be) to have all men partners in their impiety. It is well known that every ordinance is understood by this word way; but here it is referred unto the gospel of Christ. Now, Luke saith that Paul departed from them, and did separate the brethren, by which example we are taught, that when we have experience of desperate and incurable stubbornness, we must lose our labor no longer. Therefore, Paul admonisheth Titus to avoid a man that is an heretic, after once or twice admonition (Titus 3:10). For the word of God is unjustly blasphemed, if it be cast to dogs and swine. Also, we must provide for the weak, lest through wicked backbitings and slandering of sound doctrine, their godliness be subverted. Therefore, Paul did separate the disciples, lest the goats should with their stink infect the flock of sheep; secondly, that the pure worshippers of God might make profession freely.

Note 364. “Hac tandem se projieiunt,” at length proceed to such extremes that they.

Note 365. “Indigna contumelia afficitur,” is grossly insulted.

Disputing daily. This place showeth how continual Paul’s diligence was in teaching; and that they be too churlish and dainty who are straightway weary of learning. For we see how few come daily, who are ready and apt to hear. And though he had a particular care for the household flock which he had gathered as into a sheepfold, yet he doth not suffer strangers to be destitute of his industry; but continuing the course of his disputation, he trieth whether he can find any which are apt to be taught. He calleth it the school of Tyrannus, meaning no such man as had gotten the government of Asia; for the Romans bare rule throughout all Asia, but it is to be thought that the school was built at the charge of one Tyrannus, and given to the city. Therefore, the faithful did use a public place, which bare the name of the builder, where they had their assemblies.

10. All which dwelt. Luke doth not mean that the men of Asia came thither to hear Paul; but that the smell [savor] of his preaching went throughout all Asia, and that the seed was sown far and wide; so that his labor was fruitful not only to one city, but also to places which were far off; and that cometh to pass oftentimes, that when the truth of God is preached in one place, it soundeth where the voice of the minister cannot sound, being spread abroad far and wide; because it is delivered from hand to hand, and one doth teach another. For one man were not sufficient, unless every man were for himself diligent to spread abroad the faith.

11. No small miracles. He calleth miracles virtutes or powers, after the common custom of the Scripture, which were testimonies of the extraordinary power of God. And showeth that Paul’s apostleship was set forth with these ensigns, that his doctrine might have the greater authority. For it is a common speech, That wonders and signs are showed by the hand of men. So that the praise thereof is ascribed to God alone as to the author; and man is only the minister. And that he may the more amplify the miracles, he saith that handkerchiefs and partlets were brought unto the sick, which so soon as they touched they were healed. It is not unknown to what end Paul had such power given him, to wit, that he might prove himself to be a true apostle of Christ, that he might make the gospel to be believed, and might confirm his ministry. And here it is expedient to call to mind those things which we had before, touching the lawful use of miracles. And whereas God did heal the sick with Paul’s handkerchiefs, it tended to that end, that even those who had never seen the man might, notwithstanding, reverently embrace his doctrine, though he himself were absent. For which cause the Papists are more blockish, who wrest this place unto their relics; as if Paul sent his handkerchiefs that men might worship them and kiss them in honor of them; as in Papistry, they worship Francis’ shoes and mantle, Rose’s girdle, Saint Margaret’s comb, and such like trifles. Yea, rather, he did choose most simple things, lest any superstition should arise by reason of the price or pomp. For he was fully determined to keep Christ’s glory sound and undiminished.

Note 366. “Semicinctia,” girdles.

Note 367. “Non obscurum est,” it is clear.

Note 368. “Oscularentur venerabundi homines,” men given to veneration might kiss them.

Note 369. “Vilissimas,” most worthless.

Acts 19:13-17

Acts 19:13-17

13. And certain of the vagabond Jews, exorcists, essayed to name over those which had evil spirits the name of the Lord Jesus, saying, We adjure you by Jesus whom Paul preacheth. 14. And there were certain sons of Sceva, a Jew, the chief of the priests, who did this. 15. And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye? 16. And the man in whom the evil spirit was ran upon them, and overcame them, and prevailed against them, so that they escaped out of that house naked and wounded. 17. And this was known to all both Jews and Grecians which dwelt at Ephesus; and fear came upon them all, and the name of the Lord Jesus was magnified.

13. To the end it may more plainly appear that the apostleship of Paul was confirmed by those miracles whereof mention was made of late, Luke doth now teach that when certain did falsely pretend the name of Christ, such abuse was most sharply punished. Whereby we gather that such miracles were wrought by the hand of Paul, to no other end, save only that all men might know that he did faithfully preach Christ to be the power of God; forasmuch as the Lord did not only not suffer them to be separate from the pure doctrine of the gospel; but did so sharply punish those who did draw them preposterously unto their enchantments; whence we gather again, that whatsoever miracles do darken the name of Christ they be juggling casts of the devil; and that those be coziness and falsifiers who draw the true miracles of God to any other end, save only that true religion may be established.

Note 370. “Sanciatur,” sanctioned or confirmed.

Certain exorcists. I do not doubt but that this office did proceed of foolish emulation. God was wont to exercise his power diverse ways among the Jews; and he had used the prophets in times past as ministers to drive away devils; under color hereof they invented conjuration, and hereupon was erected unadvisedly an extraordinary function without the commandment of God. Also, it may be that (God appointing it so to be) it did somewhat; not that he favored it preposterously, but that they might more willingly retain the religion of their fathers, until the coming of Christ. Under the reign of Christ, wicked ambition caused strife between the Christians and the Jews. For exorcists were made after the will of men; after that (as superstition doth always wax worse and worse) the Pope would have this common to all his clerks, who were to be promoted unto an higher degree. For after that they be made door-keepers, forthwith the conjuring of devils is committed to them; and by very experience they set themselves to be laughed at. For they are enforced to confess that they give a vain title, and such as is without effect, for where is the power they have to conjure devils? and the very exorcists themselves do take upon them, to their own reproach, an office which they never put in practice. But this falleth out justly, that. there is no end of erring, when men depart from the word of God. As touching these men, we gather that they were wandering rogues, and such as went from door to door, of which sort we see many at this day in Popery; for he saith that they went about. By which words he giveth us to understand, that they went to and fro as occasion was offered them to deceive men.

Note 371. “Exorelsmos,” exorcisms.

Note 372. “Aliquid perfecerint,” they accomplished somewhat.

We adjure you by Jesus. It is a thing like to be true, [probable] that these deceivers flee unto the name of Christ, that they might get new power, whereof they had falsely boasted before, or because the power which they had did cease, that they might darken the gospel. This invocation had two faults; for whereas they were enemies to Paul’s doctrine, they abuse the color thereof without faith, as it were, unto magical enchantments; secondly, they take to themselves without the calling of God that which is not in man’s hand. But the lawful calling upon the name of God and Christ is that which is directed by faith, and doth not pass the bounds of a man’s calling. Wherefore, we are taught by this example, that we must attempt nothing, unless we have the light of the word of God going before us, lest we suffer like punishment for our sacrilege. The Lord himself commandeth us to pray. Whosoever they be which have not the gift of miracles given them, let them keep themselves within these bounds. For when the apostles made the unclean spirits come out of men, they had God for their author, and they knew that they did faithfully execute the ministry which he had enjoined them.

Note 373. “Alieni,” aliens from, strangers to.

16. The man running upon them. That is attributed to the man which the devil did by him. For he had not been able to do such an act of himself, as to put to flight seven strong young men being wounded and naked. And to set down for a certainty how the devil doth dwell in men, we cannot, save only that there may be a contrariety between the Spirit of God and the spirit of Satan. For as Paul teacheth that we be the temples of God, because the Spirit of God dwelleth in us; so he saith again that Satan worketh effectually in all unbelievers. Notwithstanding, we must know that Luke speaketh in this place of a particular kind of dwelling; to wit, when Satan hath the bridle so much that he doth possess the whole man.

Note 374. “Nisi quod statui potest,” unless that it may be held there is.

Furthermore, God meant to show such a token, that he might declare that his power is not included in the sound of the voice, and that it is not lawful superstitiously to abuse the name of his Son. And when he suffereth Satan to deceive us, let us know that we be more sharply punished than if he should wound us in the flesh. For the false show and color of miracles is an horrible enchantment to bewitch and besot the unbelievers, that they may be drowned in deeper darkness, because they refused the light of God.

17. There came fear. The fruit of that vengeance which God brought upon those who did wickedly abuse the name of Christ is this, in that they were all touched with reverence, lest they should contemn that doctrine, whose revenger the Lord hath showed by an evident token and testimony he would be, and they were brought to reverence Christ. For, besides that God doth invite us by all his judgments to come thus far, that they may terrify us from sinning, in this example peculiarly was the majesty of Christ set forth, and the authority of the gospel established. Wherefore, there is more heavy and grievous punishment prepared for deceivers, who, with their enchantments, profane the name of Christ wittingly, lest they promise to themselves that they shall escape unpunished for such gross sacrilege. Whereas he saith that it was made known to all men, it signifieth as much as commonly or everywhere. For his meaning is, that the matter was much talked of among the people, to the end the name of Christ might be made known to more men.