Church History: Date: A.D. 53–57
The first and most genuine notion we have of God is, that he had his being of himself, and depends upon none; but that all things have their being from him, and their dependence on him: and then it must follow that those are not gods which are the creatures of men's fancy and the work of men's hands. Yet this must be looked upon as a heretical and atheistical notion. Paul was looked upon as a criminal for maintaining it. They could not advocate anything against this doctrine itself, but the consequence of it hurt their trade. It was taught not only here at Ephesus, the chief city, but almost throughout all of Asia. It was taught among the country people, who were their best customers, and whom they thought they were surest of. Paul persuaded and turned away many people from the worship of Diana. There was now a reduced demand for the silver shrines and reduced rates offered for them. He reminds them of the danger which their trade was in of going to decay. Whatever touches this touches them in a sensible tender part: "If this doctrine gains credit, we are all finished, and may even go out of business; our craft will become useless and called a superstition, and a cheat upon the world. Everybody will run it down. We shall become not only beggars, but malefactors." They had numbers on their side; All of Asia and the world worshipped it; and therefore it must be the right way of worship. Let Paul say what he will to the contrary. Thus, because all the world wonders after the beast, therefore the dragon, the devil, the god of this world, gives him his power, and his seat, and great authority, (Revelation 13:2-3).
The charge was managed by a craftsman of a trade of which the product might be lost. It was framed to incense the common people, and it had the desired effect; for on this occasion they showed a great displeasure toward the gospel and the preachers of it. They were full of wrath, full of fury and indignation, so the word signifies. The craftsmen went stark mad when they were told that their trade and their idol were both in danger. They displayed a great jealousy for the honor of their goddess: They cried out, "Great is Diana of the Ephesians; and we are resolved to stand by her, and live and die in the defense of her. Are there any that expose her to contempt, or threaten her destruction? Let us alone to deal with them. Make Paul prove that those are not gods which we made with our own hands. We will stand up for our gods and goddesses. Great is Diana of the Ephesians. We must and will stand up for the religion of our country, which we have received by tradition from our fathers." Thus all the people walked in the name of his own god, and all thought well of their own. We should do as well as the servants of the true God, who can say, This God is our God forever and ever. The whole city was full of confusion. This was the common and natural effect of intemperate zeal for a false religion; it throws all into confusion, dethrones reason, and enthrones passion; and men run together, not only not knowing one another's minds, but not knowing their own.
Friday, April 29, 2011
Thursday, April 28, 2011
Riot In Ephesus; Acts 19:23 – 41 Part 2
Church History: Date: A.D. 53–57
The complaint was made by Demetrius, a silversmith, who was a principle in the trade and one that would be thought to understand and consult the interests of it more than others of the company. Whether he worked in other areas of the trade or not, we are not told; but the most advantageous branch of his trade was making silver shrines for Diana. Some think these were medals stamped with the effigies of Diana, or her temple, or both; others think they were representations of the temple, with the image of Diana in it in miniature, all of silver, but so small that people might carry them about with them, as the Catholics do their crucifixes. Those that came from far to pay their devotions at the temple of Ephesus, when they went home bought these little temples or shrines, to carry home with them, for the gratifying of the curiosity of their friends, and to preserve in their own minds the idea of that stately edifice. The people he appeals to are not the magistrates, but the mob; he called the craftsmen together, with the workmen of a similar occupation (a company of mechanics, who had no sense of anything but their worldly interest), and these he endeavored to incite against Paul. He wanted those who would be concerned as little by reason and as much by fury as he could possibly get.
He has a full list of complaints and represents them very well. He stands up for the principle that the art and mystery of making silver shrines for the worshippers of Diana was necessary and should be supported and continued: "You know that by this craft we have not only our subsistence, and our necessary food, but our wealth. We grow rich, and raise estates. We live great, and have wherewithal to maintain our pleasures; and therefore, whatever comes of it, we must not allow this craft to become obsolete." It is natural for men to protect, whether right or wrong, their livelihood; and many have, for this reason alone, turned against the gospel of Christ, because it calls men away from those crafts which are unlawful, regardless how much wealth is to be obtained by them. He claimed that Paul had dissuaded men from worshipping idols. The words, as they are laid in the indictment, are, that he had asserted that gods are not made with hands. Could any truth be more plain and self-evident than this, or any reasoning more convincing than that of the prophets, The workman made it, therefore it is not God?
The complaint was made by Demetrius, a silversmith, who was a principle in the trade and one that would be thought to understand and consult the interests of it more than others of the company. Whether he worked in other areas of the trade or not, we are not told; but the most advantageous branch of his trade was making silver shrines for Diana. Some think these were medals stamped with the effigies of Diana, or her temple, or both; others think they were representations of the temple, with the image of Diana in it in miniature, all of silver, but so small that people might carry them about with them, as the Catholics do their crucifixes. Those that came from far to pay their devotions at the temple of Ephesus, when they went home bought these little temples or shrines, to carry home with them, for the gratifying of the curiosity of their friends, and to preserve in their own minds the idea of that stately edifice. The people he appeals to are not the magistrates, but the mob; he called the craftsmen together, with the workmen of a similar occupation (a company of mechanics, who had no sense of anything but their worldly interest), and these he endeavored to incite against Paul. He wanted those who would be concerned as little by reason and as much by fury as he could possibly get.
He has a full list of complaints and represents them very well. He stands up for the principle that the art and mystery of making silver shrines for the worshippers of Diana was necessary and should be supported and continued: "You know that by this craft we have not only our subsistence, and our necessary food, but our wealth. We grow rich, and raise estates. We live great, and have wherewithal to maintain our pleasures; and therefore, whatever comes of it, we must not allow this craft to become obsolete." It is natural for men to protect, whether right or wrong, their livelihood; and many have, for this reason alone, turned against the gospel of Christ, because it calls men away from those crafts which are unlawful, regardless how much wealth is to be obtained by them. He claimed that Paul had dissuaded men from worshipping idols. The words, as they are laid in the indictment, are, that he had asserted that gods are not made with hands. Could any truth be more plain and self-evident than this, or any reasoning more convincing than that of the prophets, The workman made it, therefore it is not God?
Wednesday, April 27, 2011
Riot In Ephesus; Acts 19:23 – 41 Part 1
Church History: Date: A.D. 53–57
23About that time there arose a great disturbance about the Way. 24A silversmith named Demetrius, who made silver shrines of Artemis, brought in no little business for the craftsmen. 25He called them together, along with the workmen in related trades, and said: "Men, you know we receive a good income from this business. 26And you see and hear how this fellow Paul has convinced and led astray large numbers of people here in Ephesus and in practically the whole province of Asia. He says that man-made gods are no gods at all. 27There is danger not only that our trade will lose its good name, but also that the temple of the great goddess Diana will be discredited, and the goddess herself, who is worshiped throughout the province of Asia and the world, will be robbed of her divine majesty." 28When they heard this, they were furious and began shouting: "Great is Diana of the Ephesians!" 29Soon the whole city was in an uproar. The people seized Gaius and Aristarchus, Paul's traveling companions from Macedonia, and rushed as one man into the theater. 30Paul wanted to appear before the crowd, but the disciples would not let him. 31Even some of the officials of the province, friends of Paul, sent him a message begging him not to venture into the theater. 32The assembly was in confusion: Some were shouting one thing, some another. Most of the people did not even know why they were there. 33The Jews pushed Alexander to the front, and some of the crowd shouted instructions to him. He motioned for silence in order to make a defense before the people. 34But when they realized he was a Jew, they all shouted in unison for about two hours: "Great is Diana of the Ephesians!" 35The city clerk quieted the crowd and said: "Men of Ephesus, doesn't all the world know that the city of Ephesus is the guardian of the temple of the great Artemis and of her image, which fell from heaven? 36Therefore, since these facts are undeniable, you ought to be quiet and not do anything rash. 37You have brought these men here, though they have neither robbed temples nor blasphemed our goddess. 38If, then, Demetrius and his fellow craftsmen have a grievance against anybody, the courts are open and there are proconsuls. They can press charges. 39If there is anything further you want to bring up, it must be settled in a legal assembly. 40As it is, we are in danger of being charged with rioting because of today's events. In that case we would not be able to account for this commotion, since there is no reason for it." 41After he had said this, he dismissed the assembly.
Some historians say that the famous impostor Apollonius Tyanæus, who set himself up as a rival with Christ, and identified himself, as Simon Magus, was at Ephesus about the same time that Paul was there. But it seems the opposition he gave to the gospel was so insignificant that Luke did not think it was worth taking notice of. The disturbance he gives an account of was of another nature: A major complaint was made against Paul and the other preachers of the gospel for drawing people away from the worship of Diana, and in doing so they were spoiling the trade of the silversmiths that worked for Diana's temple.
23About that time there arose a great disturbance about the Way. 24A silversmith named Demetrius, who made silver shrines of Artemis, brought in no little business for the craftsmen. 25He called them together, along with the workmen in related trades, and said: "Men, you know we receive a good income from this business. 26And you see and hear how this fellow Paul has convinced and led astray large numbers of people here in Ephesus and in practically the whole province of Asia. He says that man-made gods are no gods at all. 27There is danger not only that our trade will lose its good name, but also that the temple of the great goddess Diana will be discredited, and the goddess herself, who is worshiped throughout the province of Asia and the world, will be robbed of her divine majesty." 28When they heard this, they were furious and began shouting: "Great is Diana of the Ephesians!" 29Soon the whole city was in an uproar. The people seized Gaius and Aristarchus, Paul's traveling companions from Macedonia, and rushed as one man into the theater. 30Paul wanted to appear before the crowd, but the disciples would not let him. 31Even some of the officials of the province, friends of Paul, sent him a message begging him not to venture into the theater. 32The assembly was in confusion: Some were shouting one thing, some another. Most of the people did not even know why they were there. 33The Jews pushed Alexander to the front, and some of the crowd shouted instructions to him. He motioned for silence in order to make a defense before the people. 34But when they realized he was a Jew, they all shouted in unison for about two hours: "Great is Diana of the Ephesians!" 35The city clerk quieted the crowd and said: "Men of Ephesus, doesn't all the world know that the city of Ephesus is the guardian of the temple of the great Artemis and of her image, which fell from heaven? 36Therefore, since these facts are undeniable, you ought to be quiet and not do anything rash. 37You have brought these men here, though they have neither robbed temples nor blasphemed our goddess. 38If, then, Demetrius and his fellow craftsmen have a grievance against anybody, the courts are open and there are proconsuls. They can press charges. 39If there is anything further you want to bring up, it must be settled in a legal assembly. 40As it is, we are in danger of being charged with rioting because of today's events. In that case we would not be able to account for this commotion, since there is no reason for it." 41After he had said this, he dismissed the assembly.
Some historians say that the famous impostor Apollonius Tyanæus, who set himself up as a rival with Christ, and identified himself, as Simon Magus, was at Ephesus about the same time that Paul was there. But it seems the opposition he gave to the gospel was so insignificant that Luke did not think it was worth taking notice of. The disturbance he gives an account of was of another nature: A major complaint was made against Paul and the other preachers of the gospel for drawing people away from the worship of Diana, and in doing so they were spoiling the trade of the silversmiths that worked for Diana's temple.
Tuesday, April 26, 2011
Paul In Ephesus; Acts 19:1 – 22 Part 12
Church History: Date: A.D. 53–57
It is a blessed sight to see the word of God growing and prevailing mightily, as it did here. To see it grow extensively, by the addition of many to the church. When still more and more are transformed by the gospel, and brought into a conformity to it, then it grows; when those that were least likely to yield to it, and that had been most stiff in their opposition to it, are captivated and brought into obedience to it, then it may be said to grow mightily. To see it prevail extensively, by the advancement in knowledge and grace of those that are added to the church; when strong corruptions are mortified, vicious habits changed, evil customs of long standing broken off, and pleasant, gainful, fashionable sins are abandoned, then it prevails mightily; and Christ in it goes on conquering and to conquer.
Paul followed up on his plans of going to other places. He was a man of vast designs for God, and was for making his influences as widely diffusive as might be. Having spent more than two years at Ephesus, he planned a visit to the churches of Macedonia and Achaia, especially of Philippi and Corinth, the chief cities of those provinces. There he had planted churches, and now was concerned about them and wanted to visit them. Whether it was by his own intentions or by the direction of the Holy Spirit who was guiding all his motions, and by whom he was being led, he was going to go and see how the work of God went on in those places. His intent was to rectify what was amiss and encourage what was good. After he was finished there he planned to go to Jerusalem, to visit the brethren there. He wanted to give an account to them of the prospering of the Gospel in Asia. After that he intended to go to Rome, to go and see Rome; not as if he desired only the gratifying of his curiosity with the sight of that ancient famous city, but because it was an expression people commonly used, that they would go and see Rome. His real intention for going there was to see the Christians there, and to be of service to them. (Romans 1:11). The good people at Rome were the glory of the city which he longed for a sight of. Dr. Lightfoot supposes that it was upon the death of the emperor Claudius, who died the second year of Paul's being at Ephesus, that Paul thought of going to Rome, because while he lived the Jews were forbidden Rome, (Acts 18:2). He sent Timothy and Erastus into Macedonia, to tell them he was coming, and to get their collection ready for the poor saints at Jerusalem. Soon after he wrote the first epistle to the Corinthians, planning to follow it himself, as appears (1Corinthians 4:17, 19), I have sent to you Timothy; but I will come to you myself shortly, if it is the Lord’s will. For the present, he stayed in Asia, in the country about Ephesus, founding churches.
He was seconded in his purpose, and obliged to pursue it by the troubles he met with at Ephesus. It was strange that he had been quiet there so long; yet it seems as though he had met with trouble there not recorded in this story, for in his epistle written at this time he speaks of his having fought with beasts at Ephesus (1Corinthians 15:32), which seems mean that he was forced to fight with wild beasts in the theatre, according to the barbarous treatment they sometimes gave the Christians. And he speaks of the trouble which came to them in Asia, near Ephesus, when he despaired of life, and received a sentence of death within himself, (2Corinthians 1:8-9).
It is a blessed sight to see the word of God growing and prevailing mightily, as it did here. To see it grow extensively, by the addition of many to the church. When still more and more are transformed by the gospel, and brought into a conformity to it, then it grows; when those that were least likely to yield to it, and that had been most stiff in their opposition to it, are captivated and brought into obedience to it, then it may be said to grow mightily. To see it prevail extensively, by the advancement in knowledge and grace of those that are added to the church; when strong corruptions are mortified, vicious habits changed, evil customs of long standing broken off, and pleasant, gainful, fashionable sins are abandoned, then it prevails mightily; and Christ in it goes on conquering and to conquer.
Paul followed up on his plans of going to other places. He was a man of vast designs for God, and was for making his influences as widely diffusive as might be. Having spent more than two years at Ephesus, he planned a visit to the churches of Macedonia and Achaia, especially of Philippi and Corinth, the chief cities of those provinces. There he had planted churches, and now was concerned about them and wanted to visit them. Whether it was by his own intentions or by the direction of the Holy Spirit who was guiding all his motions, and by whom he was being led, he was going to go and see how the work of God went on in those places. His intent was to rectify what was amiss and encourage what was good. After he was finished there he planned to go to Jerusalem, to visit the brethren there. He wanted to give an account to them of the prospering of the Gospel in Asia. After that he intended to go to Rome, to go and see Rome; not as if he desired only the gratifying of his curiosity with the sight of that ancient famous city, but because it was an expression people commonly used, that they would go and see Rome. His real intention for going there was to see the Christians there, and to be of service to them. (Romans 1:11). The good people at Rome were the glory of the city which he longed for a sight of. Dr. Lightfoot supposes that it was upon the death of the emperor Claudius, who died the second year of Paul's being at Ephesus, that Paul thought of going to Rome, because while he lived the Jews were forbidden Rome, (Acts 18:2). He sent Timothy and Erastus into Macedonia, to tell them he was coming, and to get their collection ready for the poor saints at Jerusalem. Soon after he wrote the first epistle to the Corinthians, planning to follow it himself, as appears (1Corinthians 4:17, 19), I have sent to you Timothy; but I will come to you myself shortly, if it is the Lord’s will. For the present, he stayed in Asia, in the country about Ephesus, founding churches.
He was seconded in his purpose, and obliged to pursue it by the troubles he met with at Ephesus. It was strange that he had been quiet there so long; yet it seems as though he had met with trouble there not recorded in this story, for in his epistle written at this time he speaks of his having fought with beasts at Ephesus (1Corinthians 15:32), which seems mean that he was forced to fight with wild beasts in the theatre, according to the barbarous treatment they sometimes gave the Christians. And he speaks of the trouble which came to them in Asia, near Ephesus, when he despaired of life, and received a sentence of death within himself, (2Corinthians 1:8-9).
Monday, April 25, 2011
Paul In Ephesus; Acts 19:1 – 22 Part 11
Church History: Date: A.D. 53–57
The general notice that was taken of this, and the good impression it made upon many was known to all the Jews and Greeks also dwelling at Ephesus. It was the common talk of the town; and the effect of it was that men were terrified: fear fell on them all. In this instance they saw the malice of the devil that they served, and the power of Christ whom they opposed; and both were awful considerations. They saw that the name of Christ was not to be trifled with, nor his religion compounded with pagan superstitions. They saw that God was glorified; the name of the Lord Jesus, by which his faithful servants cast out devils and cured diseases, without any resistance, was the more magnified; for now it appeared to be a name above every name.
Those that had been guilty of wicked practices confessed them. Many that had believed and were baptized, but had not at that time been so particular about the confession of their sins, were so terrified with these instances of the magnifying of the name of Jesus Christ that they came to Paul, or some of the other ministers that were with him, and confessed what evil lives they had led, and what a great deal of secret wickedness their own consciences charged them with, which the world knew not of. This is called secret frauds and secret filthiness. They showed their deeds, took shame upon themselves and gave glory to God and warning to others. These confessions were not extorted from them, but were voluntary, for the ease of their consciences, upon which the late miracles had struck a terror. Where there is true contrition for sin there will be an ingenuous confession of sin to God in every prayer, and to man whom we have offended when the case requires it.
Those that had been reading wicked books burned them. These were books of judicial astrology, casting nativities, telling fortunes, raising and laying spirits, interpreting dreams, predicting future events, and the like, to which in these days and times are to be added inappropriate plays, romance novels, pornography, and unchaste and immodest poems. Those, having their consciences more awakened than ever to see the evil of those practices in which these books instructed them, brought their books together, and burned them before all men. Ephesus was notorious for the use of these curious arts. People furnished themselves with all those sorts of books, and, probably, had tutors to instruct them in those black arts. It was therefore much for the honor of Christ and his gospel to have such a noble testimony born against those curious arts, in a place where they were so much in vogue. It is taken for granted that they were convinced of the evil of these curious arts, and resolved to deal in them no longer; but they did not think this enough unless they burned their books.
They showed a contempt for the wealth of this world; for the price of the books was added up, probably by those that persuaded them not to burn them, and it was found to be fifty thousand pieces of silver. It is probable that the books were scarce, perhaps prohibited, and therefore dear. Probably they had cost them a lot; yet, being the devil's books, though they had been so foolish as to buy them, they did not think this would justify them in being so wicked as to sell them again. They publicly testified of their joy for their conversion from these wicked practices, as Matthew did by the great feast he made when Christ had called him from the receipt of custom. These converts joined together in making this bonfire, and made it before all men. They might have burned the books privately, everyone in his own house, but they chose to do it together, by consent, and to do it at the high cross (as we say), that Christ and his grace in them might be the more magnified, and all about them the more edified.
The general notice that was taken of this, and the good impression it made upon many was known to all the Jews and Greeks also dwelling at Ephesus. It was the common talk of the town; and the effect of it was that men were terrified: fear fell on them all. In this instance they saw the malice of the devil that they served, and the power of Christ whom they opposed; and both were awful considerations. They saw that the name of Christ was not to be trifled with, nor his religion compounded with pagan superstitions. They saw that God was glorified; the name of the Lord Jesus, by which his faithful servants cast out devils and cured diseases, without any resistance, was the more magnified; for now it appeared to be a name above every name.
Those that had been guilty of wicked practices confessed them. Many that had believed and were baptized, but had not at that time been so particular about the confession of their sins, were so terrified with these instances of the magnifying of the name of Jesus Christ that they came to Paul, or some of the other ministers that were with him, and confessed what evil lives they had led, and what a great deal of secret wickedness their own consciences charged them with, which the world knew not of. This is called secret frauds and secret filthiness. They showed their deeds, took shame upon themselves and gave glory to God and warning to others. These confessions were not extorted from them, but were voluntary, for the ease of their consciences, upon which the late miracles had struck a terror. Where there is true contrition for sin there will be an ingenuous confession of sin to God in every prayer, and to man whom we have offended when the case requires it.
Those that had been reading wicked books burned them. These were books of judicial astrology, casting nativities, telling fortunes, raising and laying spirits, interpreting dreams, predicting future events, and the like, to which in these days and times are to be added inappropriate plays, romance novels, pornography, and unchaste and immodest poems. Those, having their consciences more awakened than ever to see the evil of those practices in which these books instructed them, brought their books together, and burned them before all men. Ephesus was notorious for the use of these curious arts. People furnished themselves with all those sorts of books, and, probably, had tutors to instruct them in those black arts. It was therefore much for the honor of Christ and his gospel to have such a noble testimony born against those curious arts, in a place where they were so much in vogue. It is taken for granted that they were convinced of the evil of these curious arts, and resolved to deal in them no longer; but they did not think this enough unless they burned their books.
They showed a contempt for the wealth of this world; for the price of the books was added up, probably by those that persuaded them not to burn them, and it was found to be fifty thousand pieces of silver. It is probable that the books were scarce, perhaps prohibited, and therefore dear. Probably they had cost them a lot; yet, being the devil's books, though they had been so foolish as to buy them, they did not think this would justify them in being so wicked as to sell them again. They publicly testified of their joy for their conversion from these wicked practices, as Matthew did by the great feast he made when Christ had called him from the receipt of custom. These converts joined together in making this bonfire, and made it before all men. They might have burned the books privately, everyone in his own house, but they chose to do it together, by consent, and to do it at the high cross (as we say), that Christ and his grace in them might be the more magnified, and all about them the more edified.
Friday, April 22, 2011
Paul In Ephesus; Acts 19:1 – 22 Part 10
Church History: Date: A.D. 53–57
A particular account of some at Ephesus that led this course of life and came here in their travels were seven sons of one Sceva, a Jew, and chief of the priests. The profaneness they were guilty of: They took it upon themselves to call out evil spirits in the name of the Lord Jesus. They didn’t do it as one who had a respect for Christ and a confidence in his name. We read of some who cast out devils in Christ's name and yet did not follow with his disciples (Luke 9:49), whom Christ would not have to be discouraged. These were people who were willing to try all methods to carry on their wicked trade. If the evil spirits should yield to an adjuration in the name of Jesus by those that did not believe in him, it would not be a confirmation of his doctrine to those that did. It would be all the same whether they believed it or not. If they should not yield to it, they would say the name of Christ was not so powerful as the other names they used, to which the devils had often by collusion yielded to. They said, We command you by Jesus whom Paul preaches; not, "whom we believe in, or depend upon, or have any authority from," but whom Paul preaches; as if they had said, "We will try and see what that name will do." The exorcists in the Romish church, who pretend to cast the devil out of melancholy people by spells and charms which they do not understand, and which, not having any divine warrant, cannot be used in faith, are the followers of these vagabond Jews.
There was great confusion put into in their impious operations. Let them not be deceived, God is not mocked, nor shall the glorious name of Jesus be prostituted to such a vile purpose as this; what communion hath Christ with Belial? The evil spirit gave them a sharp reply: "Jesus I know, and Paul I know; but who are you? I know that Jesus has conquered principalities and powers, and that Paul has authority in his name to cast out devils; but what power have you to command us in his name, or who gave you any such power? What have you to do to declare the power of Jesus or to take his covenant and commands into your mouths, seeing you hate his instructions?" (Psalms 50:16-17). This was extorted out of the mouth of the evil spirit by the power of God, to gain honor to the gospel, and to put those to shame that made a bad use of Christ's name. Antichristian powers and factions pretend to have a mighty zeal for Jesus and Paul, and to have authority from them; but, when the matter is looked into, it is a mere worldly secular interest that is to be supported. It is an enmity to true religion: Jesus we know, and Paul we know; but who are you? The man in whom the evil spirit was gave them a warm reception, fell foul upon them, leaped upon them in the height of his frenzy and rage, overcame them and all their enchantments, prevailed against them, and was every way too hard for them; so that they fled out of the house, not only naked, but wounded; their clothes pulled off their backs, and their heads broken. This is written for a warning to all those who name the name of Christ, but do not depart from iniquity. The same enemy that overcomes them with his temptations will overcome them with his terrors; and their appealing to him in Christ's name to let them alone will be no security for them. If we resist the devil by a true and lively faith in Christ, he will flee from us; but if we think to resist him by the bare using of Christ's name, or any part of his word, as a spell or charm, he will prevail against us.
A particular account of some at Ephesus that led this course of life and came here in their travels were seven sons of one Sceva, a Jew, and chief of the priests. The profaneness they were guilty of: They took it upon themselves to call out evil spirits in the name of the Lord Jesus. They didn’t do it as one who had a respect for Christ and a confidence in his name. We read of some who cast out devils in Christ's name and yet did not follow with his disciples (Luke 9:49), whom Christ would not have to be discouraged. These were people who were willing to try all methods to carry on their wicked trade. If the evil spirits should yield to an adjuration in the name of Jesus by those that did not believe in him, it would not be a confirmation of his doctrine to those that did. It would be all the same whether they believed it or not. If they should not yield to it, they would say the name of Christ was not so powerful as the other names they used, to which the devils had often by collusion yielded to. They said, We command you by Jesus whom Paul preaches; not, "whom we believe in, or depend upon, or have any authority from," but whom Paul preaches; as if they had said, "We will try and see what that name will do." The exorcists in the Romish church, who pretend to cast the devil out of melancholy people by spells and charms which they do not understand, and which, not having any divine warrant, cannot be used in faith, are the followers of these vagabond Jews.
There was great confusion put into in their impious operations. Let them not be deceived, God is not mocked, nor shall the glorious name of Jesus be prostituted to such a vile purpose as this; what communion hath Christ with Belial? The evil spirit gave them a sharp reply: "Jesus I know, and Paul I know; but who are you? I know that Jesus has conquered principalities and powers, and that Paul has authority in his name to cast out devils; but what power have you to command us in his name, or who gave you any such power? What have you to do to declare the power of Jesus or to take his covenant and commands into your mouths, seeing you hate his instructions?" (Psalms 50:16-17). This was extorted out of the mouth of the evil spirit by the power of God, to gain honor to the gospel, and to put those to shame that made a bad use of Christ's name. Antichristian powers and factions pretend to have a mighty zeal for Jesus and Paul, and to have authority from them; but, when the matter is looked into, it is a mere worldly secular interest that is to be supported. It is an enmity to true religion: Jesus we know, and Paul we know; but who are you? The man in whom the evil spirit was gave them a warm reception, fell foul upon them, leaped upon them in the height of his frenzy and rage, overcame them and all their enchantments, prevailed against them, and was every way too hard for them; so that they fled out of the house, not only naked, but wounded; their clothes pulled off their backs, and their heads broken. This is written for a warning to all those who name the name of Christ, but do not depart from iniquity. The same enemy that overcomes them with his temptations will overcome them with his terrors; and their appealing to him in Christ's name to let them alone will be no security for them. If we resist the devil by a true and lively faith in Christ, he will flee from us; but if we think to resist him by the bare using of Christ's name, or any part of his word, as a spell or charm, he will prevail against us.
Thursday, April 21, 2011
Paul In Ephesus; Acts 19:1 – 22 Part 9
Church History: Date: A.D. 53–57
The preachers of the gospel were sent out to carry on a war against Satan, and therein Christ went forth conquering and to conquer. The casting of evil spirits out of those that were possessed was one instance of Christ's victory over Satan; but, to show in how many ways Christ triumphed over that great enemy, we have two remarkable instances of the conquest of Satan, not only in those that were violently possessed by him, but in those that were voluntarily devoted to him. Here is the confusion of some of Satan's servants, some vagabond Jews that were exorcists, who made use of Christ's name profanely and wickedly in their diabolical enchantments, but were made to pay dearly for their presumption.
The general character of those who were guilty of this presumption were Jews, vagabond Jews. They were of the Jewish nation and religion, but went about from town to town to get money by conjuring. They strolled about to tell people their fortunes, and pretended by spells and charms to cure diseases, and bring people to themselves that were melancholy or distracted. They called themselves exorcists, because in doing their tricks they used forms of adjuration, by such and such commanding names. The superstitious Jews, to put a reputation on these magic arts, wickedly attributed the invention of them to Solomon. So Josephus (Antiquities 8. 45-46) says that Solomon composed charms by which diseases were cured, and devils driven out so as never to return; and that these operations continued common place among the Jews to his time. And Christ seems to refer to this (Matthew 12:27), By whom do your children cast them out?
The preachers of the gospel were sent out to carry on a war against Satan, and therein Christ went forth conquering and to conquer. The casting of evil spirits out of those that were possessed was one instance of Christ's victory over Satan; but, to show in how many ways Christ triumphed over that great enemy, we have two remarkable instances of the conquest of Satan, not only in those that were violently possessed by him, but in those that were voluntarily devoted to him. Here is the confusion of some of Satan's servants, some vagabond Jews that were exorcists, who made use of Christ's name profanely and wickedly in their diabolical enchantments, but were made to pay dearly for their presumption.
The general character of those who were guilty of this presumption were Jews, vagabond Jews. They were of the Jewish nation and religion, but went about from town to town to get money by conjuring. They strolled about to tell people their fortunes, and pretended by spells and charms to cure diseases, and bring people to themselves that were melancholy or distracted. They called themselves exorcists, because in doing their tricks they used forms of adjuration, by such and such commanding names. The superstitious Jews, to put a reputation on these magic arts, wickedly attributed the invention of them to Solomon. So Josephus (Antiquities 8. 45-46) says that Solomon composed charms by which diseases were cured, and devils driven out so as never to return; and that these operations continued common place among the Jews to his time. And Christ seems to refer to this (Matthew 12:27), By whom do your children cast them out?
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