Finally at Ephesus (Acts 19)
Finally at Ephesus (Acts 19)
Vs. 1 ἀνωτερικὰ It may derive from ἡ ἀνω Ἀσια, it is not to be taken in as precise a sense as that phrase. It is the parts in both directions. ἡ ἀνω Ἀσια is presumably Asia east of the Halys, which St. Paul would hardly reach, or did he? But from the direction we saw him taking (Acts 18:23), he cannot have been far beyond. It seems to be simply opposed to the seaboard and the coast of Asia.
Vs. 2 The A.V. is wrong here ‘Have ye received the Holy Ghost since ye believe?’
ἀλλ’ οὐδ’ εἰ Comp. John 7:39-40. See Alford. The πνεῦμα ἅγιον here is not the person but the manifestation. They might have heard of the promise, but they had not heard of the fulfillment. On the other hand, the absence of the article may suggest it is a proper name.
Vs. 3 εἰς τὸ Ἰωάννου βάπτισμα The disciples of John are at Ephesus. See John 1:6, 15sq; 3:23sq.; 5:33-36; 10:40-41. See Sibyl. Oracle iv.160.
Vs. 4 John’s baptism distinguished from Christ’s, as the former is a baptism unto repentance, the latter the baptism of the Spirit. So in the Gospels, and also Acts 1:5; 11:16, comp. Acts 13:24, noting τῷ λαῷ is in the emphatic position in that verse. The unexpected clause may be supplied easily from the language of John himself (Mark 1:7-8). The difference between the baptism of John and that of Jesus as given here exactly accords with the distinction in the Gospels (cf. Acts 11:16). St. Paul alludes to John’s baptism in Acts 13:24.
The position of ἵνα in this verse very frequent e.g. Gal 2:10; 1 Cor 9:15.
Vs. 6 ἐλάλουν τε γλώσσαις καὶ ἐπροφήτευον The two principal gifts—1 Cor 13:1; 14:2sq. comp. 1 Cor 10:46. The importance of passages like this one is it links the incident on the day of Pentecost to the notices in 1 Corinthians.
Vs. 9 τὴν ὁδὸν On this phrase see Acts 9:2; 19:23; 24:22; comp. John 14:5-6.
ἐν τῇ σχολῇ Τυράννου On this use of σχολῇ see Pliny N.H. xxxv.27(10); xxxvi.5(4), a common term for a heathen philosophy school (see Wettstein). Perhaps a public building like the Schola Xantia, Schola Octarce (?) in Rome. Several orators were named Tyrannus, one a Sophist, but without giving a date or place (See Renan, p. 345sq.). Justin’s Dialogue with Trypho 1, is held in the ‘walks of Xystus’ at Ephesus. See Philostratus, Vita. Apoll. viii.26. Perhaps, however, Tyrannus was some living person and the building was private. As the correct text omits τινες this on the whole is the more probable explanation. In any case he is probably a heathen, this verse marking the transition from the Jews especially to the Gentiles especially in St. Paul’s ministrations at Ephesus (cf. Acts 18:7).
Vs. 10 ἐπὶ ἔτη δύο during the period of three years. 2 Cor 12:14; 13:1 must be interpolated indicating a visit to Corinth during this period. In Acts 20:31 we read τριετίαν. A.D. 54–57. But the two years here seem intended to exclude: 1) the period before when he preaches to the Jews (Acts 19:1-9), and 2) a period after the tumult of the Greeks (19:21-41). This last period must have comprised some months.
πάντας τοὺς κατοικοῦντας The evangelization of Laodicea, Hierapolis, Colossae through Epaphras, see Col 1:7sq; 2:1; 4:12. These were Phrygian towns, but belonged to pro-consular Asia. On this occasion he would make the acquaintance of Nymphas of Laodicea, and Philemon and his household at Colossae. Perhaps at the same time the remaining of the seven churches.
Vs. 12 σουδάρια, σιμικίνθια—‘semicinctia.’ Comp. Quintus, Quinctius etc. Martial xiv.153—‘semicinctia.’ The nature of these miracles? On this we may remark: 1) although no outward sign was necessary for the working of a miracle, still such was commonly vouchsafed. There was generally a double aspect to the miracles during this dispensation. There was the outward manifestation as well as the inward work and thus Christianity appeals to the whole nature. This is neither wholly spiritual nor wholly material but both (consider e.g. the resurrection of the body); 2) that the outward sign was well adapted to the circumstances of the case. The sick would not visit St. Paul, and so some outward sign of connection was necessary.
Vs. 13 τῶν περιερχομένων As we would say, itinerant. The ‘strolling’ Jews. Perhaps these were Jews with Essene tendencies. See Josephus, Bell. Jud. ii.8.6. This is explained by Ant. viii.2.5. He then relates the story of one Eleazar who in the presence of Vespasian and his sons and the crowd expelled demons by this means.
Vs. 14 τινος Σκευᾶ See Corpus Inscrip. 288g and references in Wettstein.
ἀρχιερέως Corpus Inscrip. 6363. These references from Renan, p. 347.
Vs. 15 γινώσκω, ἐπίσταμαι ‘I recognize, acknowledge in his workings’; ‘I am well acquainted with . . . ’
Vs. 16 ἀμφοτέρων is the right reading.
Vs. 19 περίεργα occult arts. The idea of praying unto forbidden beings. See the references in Wettstein. See Horace, Epod. xvii.76. On the accusation against Socrates see Plato, Apol. 19B. The word is used especially of illicit knowledge. See Catullus Epod. 7. Cf. Apollonius of Tyana a γόητες 2 Tim 3:13. On ‘Ephesian writing’ cf. especially Meineke, Com. Frag. iii. p. 345, iv. 181; Lobeck, Aglaspham. p. 1330.
Ἐφέσια γράμματα became a proverb of those who spoke obscurely and mysteriously.
τὰς βίβλους See Menander, iv.181; Plato, Symp. vii.5; Clement of Alexandria, Strom. v. (p. 672). 2 Tim 3:13 the meeting point of Judaism and paganism. But does it explain the invocation in vs. 14?
τὰ ίερα γράμματα see 2 Tim 3:15.
These ἐφέστα γράμματα were discussed by several philosophers. See Androcyde the Pythagorean (Clement of Alex. l.c.) and Sextus Africanus. See Becker and Marquardt, iv. p.123.
κατέκαιον They did freely what the Roman law required.
ἀργυρίου μυριάδας πέντε Clearly not Jewish money but Greek or Roman. The drachma or denarius. Slightly short of a franc.
Vs. 20 κατὰ κράτος used especially of taking a city by storm. In a metaphorical sense see 2 Cor 10:4.