Act 19:11-19 | RWP | e4.org | Special miracles ( δυναμεις ου τας τυχουσας ). "Powers not the ones that happen by chance," "not the ordinary ones," litotes for "the extraordinary." All "miracles" or "powers" ( δυναμεις ) are supernatural and out of the ordinary, but here God regularly wrought ( εποιε ), imperfect active) wonders beyond those familiar to the disciples and completely different from the deeds of the Jewish exorcists. This phrase is peculiar to Luke in the N.T. (also ), but it occurs in the classical Greek and in the Koine as in III Macc. 3:7 and in papyri and inscriptions (Deissmann, Bible Studies , p. 255). In Samaria Philip wrought miracles to deliver the people from the influence of Simon Magus. Here in Ephesus exorcists and other magicians had built an enormous vogue of a false spiritualism and Paul faces unseen forces of evil. His tremendous success led some people to superstitious practices thinking that there was power in Paul's person.

‏ Acts 19:11-19

Special miracles ( δυναμεις ου τας τυχουσας ). "Powers not the ones that happen by chance," "not the ordinary ones," litotes for "the extraordinary." All "miracles" or "powers" ( δυναμεις ) are supernatural and out of the ordinary, but here God regularly wrought ( εποιε ), imperfect active) wonders beyond those familiar to the disciples and completely different from the deeds of the Jewish exorcists. This phrase is peculiar to Luke in the N.T. (also 28:2), but it occurs in the classical Greek and in the Koine as in III Macc. 3:7 and in papyri and inscriptions (Deissmann, Bible Studies, p. 255). In Samaria Philip wrought miracles to deliver the people from the influence of Simon Magus. Here in Ephesus exorcists and other magicians had built an enormous vogue of a false spiritualism and Paul faces unseen forces of evil. His tremendous success led some people to superstitious practices thinking that there was power in Paul's person.

Handkerchiefs ( σουδαρια ). Latin word for συδορ (sweat). Used in Lu 19:20; Joh 11:44; 20:7. In two papyri marriage-contracts this word occurs among the toilet articles in the dowry (Deissmann, Bible Studies, p. 223).

Aprons ( σιμικινθια ). Latin word also, semicinctilum ( σεμι, χινγο ). Only here in the N.T. Linen aprons used by servants or artisans (Martial XIV. 153). Paul did manual work at Ephesus (20:34) and so wore these aprons.

Departed ( απαλλαλσεθα ). Present passive infinitive with ωστε for actual result as in verse 10. If one wonders how God could honour such superstitious faith, he should remember that there is no power in superstition or in magic, but in God. If God never honoured any faith save that entirely free from superstition, how about Christian people who are troubled over the number 13, over the moon, the rabbit's foot? The poor woman with an issue of blood touched the hem of Christ's garment and was healed (Lu 8:44-46) as others sought to do (Mt 14:36). God condescends to meet us in our ignorance and weakness where he can reach us. Elisha had a notion that some of the power of Elijah resided in his mantle (2Ki 2:13). Some even sought help from Peter's shadow (Ac 5:15).

Of the strolling Jews, exorcists ( των περιερχομενων Ιουδαιων εξορκιστων ). These exorcists travelled around ( περ ) from place to place like modern Gypsy fortune-tellers. The Jews were especially addicted to such practices with spells of sorcery connected with the name of Solomon (Josephus, Ant. VIII. 2.5). See also Tobit 8:1-3. Jesus alludes to those in Palestine (Mt 12:27; Lu 11:19). The exorcists were originally those who administered an oath (from εξορκιζω, to exact an oath), then to use an oath as a spell or charm. Only instance here in the N.T. These men regarded Paul as one of their own number just as Simon Magus treated Simon Peter. Only here these exorcists paid Paul the compliment of imitation instead of offering money as Magus did.

To name over ( ονομαζειν επ ). They heard what Paul said and treated his words as a magic charm or spell to drive the evil spirits out.

I adjure you by Jesus whom Paul preacheth ( Hορκιζω υμας τον Ιησουν ον Παυλος κηρυσσε ). Note two accusatives with the verb of swearing (cf. Mr 5:7) as a causative verb (Robertson, Grammar, p. 483). The papyri furnish numerous instances of ορκιζω in such constructions (Deissmann, Bible Studies, p. 281). Note also the article with Jesus, "the Jesus," as if to identify the magic word to the demons with the addition "whom Paul preaches." They thought that success turned on the correct use of the magical formula. The Ephesian mysteries included Christianity, so they supposed.

Seven sons of Sceva ( Σκευα επτα υιο ). Who this Sceva was we do not know. If a high priest, he was highly connected in Jerusalem (cf. 5:24). Some MSS. have ruler instead of priest. His name may be Latin in origin. Σκευα has Doric form of genitive. But that he had seven sons in this degraded business shows how Judaism had fared poorly in this superstitious city. Did they imagine there was special power in the number seven?

Jesus I know ( τον Ιησουν γινωσκω ). "The (whom you mention) Jesus I recognize ( γινωσκω )" and "the (whom you mentioned) Paul I am acquainted with ( τον Παυλον επισταμα )." Clear distinction between γινωσκω and επισταμα.

But who are ye? ( υμεις δε τινες εστε? ). But you, who are you? Emphatic prolepsis.

Leaped on them ( εφαλομενος επ' αυτους ). Second aorist (ingressive) middle participle of εφαλλομα, old verb to spring upon like a panther, here only in the N.T.

Mastered ( κατακυριευσας ). First aorist (effective) active participle of κατακυριευω, late verb from κατα and κυριος, to become lord or master of.

Both ( αμφοτερων ). Papyri examples exist where αμφοτερο means "all" or more than "two" (Robertson, Grammar, p. 745). So here αμφοτερο includes all seven. "Both" in old English was used for more than two.

So that ( ωστε ). Another example (verses 10, 11) of ωστε with the infinitive for result.

Naked ( γυμνους ). Probably with torn garments,

Wounded ( τετραυματισμενους ). Perfect passive participle of τραυματιζω, old verb to wound, from τραυμα (a wound). In the N.T. only here and Lu 20:12.

Was magnified ( εμεγαλυνετο ). Imperfect passive. To make great. It was a notable victory over the powers of evil in Ephesus.

Came ( ηρχοντο ). Imperfect middle, kept coming, one after another. Even some of the believers were secretly under the spell of these false spiritualists just as some Christians today cherish private contacts with so-called occult powers through mediums, seances, of which they are ashamed.

Confessing ( εξομολογουμενο ). It was time to make a clean breast of it all, to turn on the light, to unbosom their secret habits.

Declaring their deeds ( αναγγελλοντες τας πραξεις αυτων ). Judgment was beginning at the house of God. The dupes (professing believers, alas) of these jugglers or exorcists now had their eyes opened when they saw the utter defeat of the tricksters who had tried to use the name of Jesus without his power. The boomerang was tremendous. The black arts were now laid bare in their real character. Gentile converts had a struggle to shake off their corrupt environment.

Not a few of them that practised curious arts ( ικανο των τα περιεργα πραξαντων ). Considerable number of the performers or exorcists themselves who knew that they were humbugs were led to renounce their evil practices. The word περιεργα (curious) is an old word ( περι, εργα ) originally a piddler about trifles, a busybody (1Ti 5:13), then impertinent and magical things as here. Only two examples in the N.T. It is a technical term for magic as the papyri and inscriptions show. Deissmann (Bible Studies, p. 323) thinks that these books here burned were just like the Magic Papyri now recovered from Egypt.

Burned them in the sight of all ( κατεκαιον ενωπιον παντων ). Imperfect active of κατακαιω. It probably took a good while to do it, burned them completely (up, we say; down, the Greeks say, perfective use of κατα ). These Magical Papyri or slips of parchment with symbols or magical sentences written on them called Εφεσια Γραμματα (Ephesian Letters). These Ephesian Letters were worn as amulets or charms.

They brought them together ( συνενεγκαντες ). Second aorist active participle of συνφερω. What a glorious conflagration it would be if in every city all the salacious, blasphemous, degrading books, pamphlets, magazines, and papers could be piled together and burned.

They counted ( συνεψηφισαν ). First aorist active indicative of συνψηφιζω, to reckon together. In LXX (Jer 29:49). Only here in N.T. Συνκαταψηφιζω in 1:26.

Fifty thousand pieces of silver ( αργυριου μυριαδας πεντε ). Five ten thousand ( μυριαδας ) pieces of silver. Ephesus was largely Greek and probably the silver pieces were Greek drachmae or the Latin denarius, probably about ten thousand dollars or two thousand English pounds.