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Acts 19 Notes on Acts 19 Acts of the Holy Spirit #31 - Acts 19 Notes on Acts 19: Ancient readers were no different than readers today - they enjoyed humor, irony and suspense wrapped up into a good story. Luke provides all this and more when he gives us the highlights of Paul’s ministry in Ephesus. Some Key Themes in Acts found in this chapter •Acts must be read as a continuation of the Gospel of Luke. The mission of Jesus according to that account is found in Luke 4:16-20 when Jesus reads from Isaiah 61 and 58 and applies those words to himself. The Holy Spirit is on him (and his followers) to set the captives free. In Acts 19 we have Paul and the early church preaching a gospel that specifically liberates from the demonic that finds a foothold through idolatry (1 Corinthians 10:20). Sickness and diseases were also healed in Ephesus as well. •The gospel ultimately overcomes all political and spiritual opposition. Throughout Acts the gospel confronts idolatry (in its various forms) and challenges those idols politically, economically and philosophically. Ephesus, as well known, was a major center of idol worship that was economically enriched by pilgrimage to the Temple of Artemis and a large idol making industry. • Following Jesus can be a risky business that results in persecution, hostility and misunderstanding Points to consider: 1. Ephesus was the capital of the Roman province of Asia which today is modern Turkey. Paul centered his ministry here, no doubt, due to its geographical and economic importance. We know from Josephus that there was a large Jewish community in Ephesus which had a number of freedoms such as shabbat observance and an exemption from military service. 2. From Acts 18 and 19 it is evident that the message of John the Baptist was well known in the Jewish Diaspora. 3. Were the disciples in verse 1 followers of Jesus or only John the Baptist? It should be noted that every time Luke uses “disciples” it is a description of Jesus’ followers. 4. Even if they were only disciples of John it is impossible that as his followers (and Jews for that matter) that they never heard of the Holy Spirit. The sense of verse 2 must be they did not yet know that the Spirit had been poured out. 4. Verses 19:1-7 are very controversial in the dispute between Pentecostals and non-Pentecostals. If these disciples are not Jesus followers then they have not yet received the Spirit. But, if they have believed and are indeed Jesus followers then according to Pentecostal theologians it demonstrates that the gift of the Spirit can be received after coming to faith and being water baptized. Acts of the Holy Spirit #31 - Acts 19 5. “ In the name of Jesus" is not a formula for baptism but a description of the type of baptism- an immersion for the sake of Jesus or similarly according to his teaching. This distinction is essential since Jews frequently immersed in mikva’ot (baths) for reasons of ritual purity. The baptism in the name of Jesus was intended to be a one time initiation into the Jesus community. 6. Keeping with his priorities - to the Jew first - Paul enters the synagogue and teaches on the Kingdom of God. Note that in Acts, this term is almost never used in a Gentile setting. It would have not made much sense to Gentiles or might have even sounded seditious. 7. Handkerchiefs and aprons? Just when we think we have God figured out he does things in a different or even a baffling way. These handkerchiefs and aprons were in the tradition of Elijah’s mantle, Elisha’s bones, Jesus’ tzitzit (tassels of the prayer shawl) Peter’s shadow and more. While we are not advocating the use of relics etc it is possible to see how this practice originates. Objects associated with a holy man/woman might at times have some sort of power. 8. While the ancient world believed in demons it was a Jewish concept that humans could be possessed and thus Jews throughout the Mediterranean world found fame as exorcists. Sceva was unlikely a real priest and instead was a fraud. Also Gentiles exorcists were known to pass themselves off as Jews and use Hebrew words in order to attract a clientele. Again the name of Jesus is not a formula or a magic incantation. Luke’s audience no doubt enjoyed the humor and irony of the demons attacking Sceva and his sons. 9. Once recognize that Paul’s Jesus cannot be manipulated like lower spirits, many now understand that the apostle is a servant of the living God and not just another magician. Such a demonstration of God’s power brings about a deep repentance among the believers. One commentator notes that “some translate “confessing practices” (NASB, NRSV) as “divulging spells,” a possible meaning; divulging secret spells was believed to deprive them of their magic power” 10. Before trouble begins Paul had intended to leave Ephesus. His nearly three year stay there (Acts 20:31) can be considered the high point of his ministry among the Gentiles. He supported himself through his tent making and while he had many successes it was also a stressful time for him. See for example 1 Corinthians 15:32. 11. In verses 23 and following adherence to the Gospel begins to threaten the economic basis of the city. It is important here to note how Paul and the early Christians discerned and confronted such idolatry. They speak in one fashion to the pagans and in another more mature way to Christians. These differences have been summarized by Christopher Wright in The Mission of God as the following “Comparing Paul’s theological argument to Christians in Romans 1 with his evangelistic preaching to pagans recorded in Acts, there is a marked difference of tone, even though there is certainly no clash of fundamental conviction.” “Romans, written to Christians, highlights the wrath of God. Acts, referring to speeches made to pagans, highlights God’s kindness, providence, and patience. Both, however, insist on God’s judgment.” Acts of the Holy Spirit #31 - Acts 19 "Romans portrays idolatry as fundamentally rebellion and suppression of the truth. Acts portrays it as ignorance.” "Romans portrays the wickedness that idolatry spawns. Acts portrays idolatry as ‘worthless.’ -Romans points out how perverted the idolater’s thinking has to be. Acts points out how absurd it is when you stop and think about it. -Paul could excoriate idolatry as ‘a lie’ before Christian readers, but did not blaspheme Artemis before her pagan worshipers.” “So there is a difference in tone and tactic in Paul’s confrontation with idolatry, depending on the context of his argument. However, we should be clear that in both cases, he is building all he has to say on very solid scriptural foundations, for every one of the points mentioned above, even though they have differing and balancing emphases, can be related to the Old Testament’s rhetoric against idolatry. It is particularly noteworthy that although Paul nowhere quotes Old Testament texts in his evangelistic preaching among Gentiles (as he so profusely does when speaking among Jews in synagogues), the content of his message is thoroughly grounded in and plainly proclaims the monotheistic creational faith of Israel.”.
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