Acts19
English Standard Version
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31 of the , who of , and were him to the .
32 , some , the in , of them did they had .
33 the , whom the had . , with his , to to the .
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41 when he had these , he the .
Study Guide
Public-domain commentary and original-language notes for Acts 19.
Chapter Summary
In this chapter: Paul instructs the disciples of John at Ephesus. (1–7). He teaches there. (8–12). The Jewish exorcists disgraced. Some Ephesians burn their evil books. (13–20). The tumult at Ephesus. (21–31). The tumult appeased. (32–41).
vv1-7
Paul, at Ephesus, found some religious persons, who looked to Jesus as the Messiah. They had not been led to expect the miraculous powers of the Holy Ghost, nor were they informed that the gospel was especially the ministration of the Spirit. But they spake as ready to welcome the notice of it. Paul shows them that John never design that those he baptized should rest there, but told them that they should believe on Him who should come after him, that is, on Christ Jesus. They thankfully accepted the discovery, and were baptized in the name of the Lord Jesus. The Holy Ghost came upon them in a surprising, overpowering manner; they spake with tongues, and prophesied, as the apostles and the first Gentile coverts did. Though we do not now expect miraculous powers, yet all who profess to be disciples of Christ, should be called on to examine whether they have received the seal of the Holy Ghost, in his sanctifying influences, to the sincerity of their faith. Many seem not to have heard that there is a Holy Ghost, and many deem all that is spoken concerning his graces and comforts, to be delusion. Of such it may properly be inquired, “Unto what, then, were ye baptized?” for they evidently know not the meaning of that outward sign on which they place great dependence.
vv8-12
When arguments and persuasions only harden men in unbelief and blasphemy, we must separate ourselves and others from such unholy company. God was pleased to confirm the teaching of these holy men of old, that if their hearers believed them not, they might believe the works.
vv13-20
It was common, especially among the Jews, for persons to profess or to try to cast out evil spirits. If we resist the devil by faith in Christ, he will flee from us; but if we think to resist him by the using of Christ's name, or his works, as a spell or charm, Satan will prevail against us. Where there is true sorrow for sin, there will be free confession of sin to God in every prayer and to man whom we have offended, when the case requires it. Surely if the word of God prevailed among us, many lewd, infidel, and wicked books would be burned by their possessors. Will not these Ephesian converts rise up in judgement against professors, who traffic in such works for the sake of gain, or allow themselves to possess them? If we desire to be in earnest in the great work of salvation, every pursuit and enjoyment must be given up which hinders the effect of the gospel upon the mind, or loosens its hold upon the heart.
Key Words
δέ (dé): but, and, etc.
γίνομαι (gínomai): to cause to be ("gen"-erate), i.e. (reflexively) to become (come into being), used with great latitude (literal, figurative, intensive, etc.)
ἐν (en): "in," at, (up-)on, by, etc.
Ἀπολλῶς (Apollōs): Apollos, an Israelite
εἶναι (eînai): to exist
Κόρινθος (Kórinthos): Corinthus, a city of Greece
Παῦλος (Paûlos): (little; but remotely from a derivative of G3973 (παύω), meaning the same); Paulus, the name of a Roman and of an apostle
διέρχομαι (diérchomai): to traverse (literally)
ἀνωτερικός (anōterikós): superior, i.e. (locally) more remote
μέρος (méros): a division or share (literally or figuratively, in a wide application)
Cross References
Acts 19Clarifies that 'receiving the Spirit' refers to the extraordinary Pentecostal effusion, not basic regeneration.
Supported by Matthew Poole, JFB
Connects Apollos' ministry at Ephesus with the incomplete state of the disciples Paul finds.
Supported by John Calvin, JFB
Parallels baptism 'in the name of the Lord Jesus' followed by apostolic laying on of hands.
Supported by Matthew Poole, JFB
Documents Paul's actual execution of this purposed journey through Macedonia, Achaia, and to Jerusalem.
Supported by Matthew Henry, JFB
Corroborates Apollos' presence and powerful factional influence in Corinth while Paul was at Ephesus.
Supported by JFB
Paul's preaching elsewhere defining John's baptism as pointing forward to Jesus Christ.
Supported by Matthew Henry, Matthew Poole
Paul's own description of his massive success and intense opposition ('many adversaries') at Ephesus.
Supported by Matthew Henry, JFB
Paul's retrospective confirmation to the Ephesian elders of his three-year ministry in their city.
Supported by JFB
Parallels the extraordinary, contact-free miracles of Peter's shadow with Paul's handkerchiefs.
Supported by Matthew Henry, Matthew Poole
Paul's doctrinal defense asking if they received the Spirit by works or hearing of faith.
Supported by John Calvin
Parallels Paul departing from the hardening synagogue opposition to establish a separate gathering.
Supported by JFB
The Mosaic law strictly forbidding the 'curious arts' and magic practices burned by Ephesian converts.
Supported by Matthew Henry
Paul's metaphorical or literal reflection on 'fighting with beasts at Ephesus' during this uproar.
Supported by Matthew Henry
Likely identifies Alexander, the Jewish spokesman, with the Ephesian heretic Paul later delivered to Satan.
Supported by Matthew Henry, Matthew Poole
Parallels the Philippian riot, where opposition to the Gospel is driven entirely by lost profit.
Supported by Matthew Henry
Parallels the hours-long, repetitive pagan cries of Diana's worshippers with the prophets of Baal.
Supported by Matthew Henry
Echoes Gallio's refusal to judge religious disputes, aligning with the town clerk's legal advice.
Supported by Matthew Poole
The classic Old Testament polemic against man-made, senseless idols, echoed in Demetrius' complaint.
Supported by Matthew Henry