Acts 19:8-12

CRITICAL REMARKS

Acts 19:9. Believed not might also be rendered mere disobedient. The way.—See on Acts 9:2. Tyrannus.—Otherwise unknown. Hardly the possessor of a private synagogue (Meyer); may have been a professor of philosophy or rhetoric, who rented his academy to Paul (Zimmermann), or, if converted, gave the use of it free. From the circumstance that the name occurs in the Columbarium of the household of Livia on the Appian Way, and as belonging to one who is described as a medicus, Plumptre thinks Tyrannus may have been a physician whom Luke knew, if not also a Jew who, like Aquila and Priscilla, had been expelled from Rome by Claudius’s decree, and who also shared their faith. It is uncertain whether Tyrannus may not have been dead, or at least removed from Ephesus (Overbeck), though his name still adhered to the building in which he had taught.

Acts 19:10. All they who dwelt in Asia heard the word.—This might well be, considering that Ephesus constituted the commercial centre for the whole of Asia Minor.

Acts 19:11. Special miracles.—Not to be met with every day (compare Acts 28:2), uncommon, extraordinary: in which Paul acted as an instrument in God’s hand. On the ground that these miracles resembled those performed by Peter’s shadow (Acts 5:15), their historical credibility has been assailed (Baur, Zeller, Holtzmann). But if Peter’s shadow worked a miracle, why should not Paul’s aprons have done the same? And if the Holy Spirit found occasion to use such uncommon methods with Peter, why not also with Paul? The special circumstances of Paul in a superstitious city, whose population believed in magic, called for special exhibitions of Divine power. (Compare on Acts 5:15.)

Acts 19:12. Handkerchiefs.—Lit., sweat-cloths (σουδάρια, a translation of the Latin sudaria)—i.e., cloths for wiping the sweat from the face; made of white linen or cotton, and used alike by kings and common people. Aprons (σμικίνθια, also formed from the Latin semicincta) were such linen garments as artizans and servants were accustomed to wear at work.

HOMILETICAL ANALYSIS.—Acts 19:8

A Three Years’ Ministry in Ephesus; or, a Great Door opened for the Gospel (1 Corinthians 16:8)

I. Three months in the synagogue of the Jews.—

1. Paul’s unchanging theme. “The things concerning the kingdom of God.” “This one thing I do” (Philippians 3:13), constituted Paul’s motto in preaching. “Jesus Christ and Him crucified” formed his unvarying text, whether in Corinth or Ephesus.

(1) He knew none loftier to set before the human intellect, or
(2) better suited to his hearers’ wants, or
(3) more worthy of the consecration of all his powers to proclaim. Besides
(4), it had been assigned him by his exalted Master, and
(5) possessed for him exhaustless fulness of meaning as well as of perennial interest. The preacher or evangelist, minister or missionary, who substitutes for this any branch of secular science has both mistaken his calling and thrown away his best weapon for combating the ills of life and saving the souls of men.
2. Paul’s customary manner.

(1) Reasoning and persuading, addressing himself to the intellects and hearts of his hearers (compare Acts 18:4).

(2) And doing so not apologetically, which is apt to degenerate into apologisingly, but boldly, as one who knew that what he spoke was true and understood that he had a secret ally in the bosom of every man and woman who listened to him (2 Corinthians 4:2).

3. Paul’s usual experience. “Divers were hardened and believed not, but spake evil of that [or the] way” (compare Acts 17:5; Acts 17:13, Acts 18:6); which implies that some were subdued by the apostle’s preaching and led to believe. The same gospel that softens some hardens others. It is a savour either of life or of death to every man who hears.

II. Two years in the school of Tyrannus.—

1. The place here mentioned was the building or semicircle in which one Tyrannus, otherwise unknown, but probably a teacher of philosophy or rhetoric, or a physician (Plumptre)—perhaps one of Paul’s converts—was accustomed to instruct his pupils or cure his patients. Whether it was rented by the apostle and his friends, or freely opened to them by Tyrannus, as Justus’s house had been (Acts 18:7), cannot be decided.

2. The work carried on in this school was the old business that had occupied the apostle in the synagogue—viz., preaching, “disputing,” or reasoning. Nor was it only on the Sabbaths, but on all the weekdays, that the apostle so laboured.

3. The result of his efforts was that, in spite of the exertions of his enemies to hinder the progress of the gospel, “all who dwelt in Asia heard the word of the Lord, both Jews and Greeks.” If all who heard were not converted, many were; and these in turn would help to bear the truth into regions beyond.

III. Three years with the people of the city.—For this item of information we are indebted to Paul’s subsequent address to the Ephesian elders (Acts 20:31). His occupation during this period was varied.

1. Preaching in the synagogue on Sabbaths for a space of three months, as above stated.

2. Teaching in the school of Tyrannus for two years, as just mentioned.

3. For nine months more, or for three years in all, visiting from house to house, and testifying both to Jews and Greeks repentance toward God and faith toward our Lord Jesus Christ (20, 21).

4. Working, or God working through him, miracles of a special kind—i.e., greater than ordinary—lit., not such as may be met with any day (compare Acts 28:2), because of the special circumstances in which he was placed, in the midst of a heathen population that trusted in “charms, amulets, and mystic letters.” Amongst these miracles were healings of diseased and demonised persons, which were effected by the apostle’s handkerchiefs or aprons (lit., sweat-cloths, for wiping the sweat from the brow or face, or girdles, such as artizans and servants were accustomed to wear when about their work) being seized upon and brought into contact with the bodies of the afflicted. These miracles were obviously like those wrought by the hem of Christ’s garment (Luke 8:43), and by Peter’s shadow (Acts 5:15). (See “Critical Remarks”).

5. Writing an epistle to the Corinthians—probably a letter which is now lost (1 Corinthians 5:9), but certainly the first of the two letters which have been preserved.

6. Paying a brief visit to Corinth, of which Luke has handed down no account (see 2 Corinthians 12:14; 2 Corinthians 13:1).

7. Working at his trade. An additional item of information derived from the address at Miletus (Acts 20:34). Compare Acts 18:3.

Learn.—

1. That Christ’s people have in every age been evil spoken of.
2. That Christ’s ministers and people should not resist evil, but retire from before it.
3. That a faithfully preached gospel cannot be kept from spreading throughout the land.
4. That God can work miracles by any sort of means, and even, if need be, without means.
5. That Christ’s gospel is the most powerful remedial agency the world has ever seen.

HINTS AND SUGGESTIONS

Acts 19:9. Speaking Evil of the Way.—A sin—

I. Common.—Christianity is slandered by every class of its opponents.

II. Old.—Christianity has been exposed to such treatment ever since it began its victorious career.

III. Foolish.—To tell lies about Christianity is not the way to prove it untrue; to call it bad names does not show it to be bad; to insinuate against it will not eventually hinder it.

IV. Mean.—Most of those who advance charges against Christianity know these charges to be groundless.

V. Heinous.—To speak evil of the way is to speak evil of Him whose way it is; and God will not hold him guiltless who slanders His son. “For this is an heinous crime; yea, it is an iniquity to be punished by the judges” (Job 31:11).

Acts 19:9. Separation and Schism.

I. The separation of believers from unbelievers a duty.—

1. For a testimony against the unbelievers.
2. For the protection of believers, who might otherwise be both hindered in their work and tainted in their characters.

II. The separation of believers from each other a sin.—

1. Because they are commanded by Christ to remain together.
2. Because they need the countenance and help of each other.
3. Because by withdrawing into separate communities they mar the unity of the body and weaken each other’s hands.

Acts 19:10. Hearing the Word of God.

I. A glorious privilege.
II. A solemn duty.

III. A high responsibility.

Two Years’ Work in Ephesus. “In these two successful years, when Paul taught in Ephesus, four Churches were collected in the province of Asia; besides the stem Church in Ephesus, the branch Churches of Colosse, planted by a helper of Paul in Ephesus (Acts 19:22), the Colossian Epaphras Colossians 1:7; Colossians 4:12), Laodicea (Colossians 4:15), and Hierapolis (Colossians 4:13). Three times four Churches of apostolic planting have we therefore seen blooming forth (unnumbered the Churches in the upper lands), twelve trees to the praise of the Lord sprouted from the root of Jesse (Romans 15:12), four in Lycaonia and Pisidia, four in Macedonia and Greece, and four in the province of Asia” (Besser, Bibelstunden, ii., 343, 344).

Acts 19:8. How Ministers should Preach.

I. Boldly.—Like men who fear God, know the truth and value of their message, and tremble not before their fellows.

II. Daily.—Embracing every opportunity, allowing no day to pass without telling the good news.

III. Intelligently.—Like leaders who understand their lesson.

IV. Persuasively.—Endeavouring not to coerce, but to win the judgment.

V. Persistently.—Not abandoning the sacred work after a short while, but continuing steadfast unto the end.

VI. Effectively.—So that their gospel may gain adherents, and spread.