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Bible evangewomanblogspotcomThe three-year Lectionary that many Catholics and Protestants hear in public worship gives us a great variety of Holy Scripture.

Yet, it doesn’t tell the whole story.

My series Forbidden Bible Verses — ones the Lectionary editors and their clergy have omitted — examines the passages we do not hear in church. These missing verses are also Essential Bible Verses, ones we should study with care and attention. Often, we find that they carry difficult messages and warnings.

Today’s reading is from the English Standard Version with commentary by Matthew Henry and John MacArthur.

Acts 19:17-20

17 And this became known to all the residents of Ephesus, both Jews and Greeks. And fear fell upon them all, and the name of the Lord Jesus was extolled. 18 Also many of those who were now believers came, confessing and divulging their practices. 19 And a number of those who had practiced magic arts brought their books together and burned them in the sight of all. And they counted the value of them and found it came to fifty thousand pieces of silver. 20 So the word of the Lord continued to increase and prevail mightily.

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Last week’s entry discussed the seven sons of Sceva, who travelled in and around Ephesus earning money by performing exorcisms. Sceva was a Jewish high priest, so it is bemusing to read that his sons engaged in such activity, as these were not true exorcisms. Two of the sons had the wits scared out of them when attempting to perform an exorcism on a man with a demon. The evil spirit — which said it knew Jesus and recognised Paul but not them — worked through the man to overpower the two sons, driving them out of the house naked and bloody.

The moral of that episode shows Satan is no friend of humankind. He has no use for man other than to sin, and, as that reading shows, he can turn on mankind immediately.

The Ephesians — Jews and Gentiles alike — were shocked by what happened (verse 17). ‘All’ were afraid. Luke, the author of Acts, says that they extolled the name of the Lord Jesus.

Interestingly, a number of new Christians publicly confessed their magic practices (verse 18). They were not forced to do so, but they were so overcome by what had happened that they wanted to make a clean break of their sin of casting magic spells.

Matthew Henry’s commentary says that these new Christians were not as discerning as other converts (emphases mine):

Many that had believed and were baptized, but had not then been so particular as they might have been in 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–secret frauds and secret filthiness; they showed their deeds, took shame to 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.

This is important:

Note, 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.

John MacArthur raises an important point about magic spells and divulging magic practices. This isn’t about card tricks or rabbits in hats, but more along the lines of ‘magick’. He thinks that among the converted Christians were people who converted after the sons of Sceva incident:

It’s a perfect participle, the word “believed,” and it could mean those who had already believed and had already been Christians but had never given up their magic, or it could mean those who were then saved and then came and confessed. Either possibility. But anyway, these people who believed came, confessed, and showed their deeds. A most interesting phrase. “Showed their deeds” means they came and revealed their spells. According to magic theory, the only good spell is the one that’s secret, and once you divulge the secret, the spell’s no good. So everybody came and told all the secrets. They were giving up all their magic. Giving it up. The whole satanic game was over. They saw the truth of the power of Jesus; and they saw that magic didn’t work, and in comparison to His name it was absolutely impotentThe Name of the Lord Jesus was magnified, and when the Name of the Lord Jesus is magnified, people will believe. You hear that? It’s right. His Name was magnified in verse 17, and people believed and confessed, and their lives were transformed.

Verse 19 relates their edifying method of repentance. They gathered together and burnt their magic books — scrolls. Although the books were worth 50,000 pieces of silver — tens of thousands of pounds/dollars/euros in today’s money — they didn’t sell the books and give the proceeds to the church or to the poor. No. They destroyed them so a) they would not be tempted to look at them again and b) to prevent others from delving inside.

Henry has a good analysis:

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 burnt their books. (1.) Thus they showed a holy indignation at the sins they had been guilty of; as the idolaters, when they were brought to repentance, said to their idols, Get you hence (Isaiah 30:22), and cast even those of silver and gold to the moles and to the bats, Isaiah 2:20. They thus took a pious revenge on those things that had been the instruments of sin to them, and proclaimed the force of their convictions of the evil of it, and that those very things were now detectable to them, as much as ever they had been delectable. (2.) Thus they showed their resolution never to return to the use of those arts, and the books which related to them, again. They were so fully convinced of the evil and danger of them that they would not throw the books by, within reach of a recall, upon supposition that it was possible they might change their mind; but, being stedfastly resolved never to make use of them, they burnt them. (3.) Thus they put away a temptation to return to them again. Had they kept the books by them, there was danger lest, when the heat of the present conviction was over, they should have the curiosity to look into them, and so be in danger of liking them and loving them again, and therefore they burnt them. Note, Those that truly repent of sin will keep themselves as far as possible from the occasions of it. (4.) Thus they prevented their doing mischief to others. If Judas had been by he would have said, “Sell them, and give the money to the poor;” or, “Buy Bibles and good books with it.” But then who could tell into whose hands these dangerous books might fall, and what mischief might be done by them? it was therefore the safest course to commit them all to the flames. Those that are recovered from sin themselves will do all they can to keep others from falling into it, and will be much more afraid of laying an occasion of sin in the way of others. (5.) Thus they showed a contempt of the wealth of this world; for the price of the books was cast up, probably by those that persuaded them not to burn them, and it was found to be fifty thousand pieces of silver, which some compute to be fifteen hundred pounds of our money. It is probable that the books were scarce, perhaps prohibited, and therefore dear. Probably they had cost them so much; 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. (6.) Thus they publicly testified 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 burnt the books privately, every one 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.

MacArthur says the bonfire lasted for a long time:

… the interesting thing, the word “burned” is imperfect. They kept on burning. I don’t know how long the bonfire lasted. But they kept burning.

The result was that the Gospel story not only circulated — but also prevailed — all the more, in fact, ‘mightily’ (verse 20).

There is a lesson here for today’s Christians — especially clergy. By erring in making the Gospel about social justice and identity politics whilst excusing every sin in the book, we are doing our fellow man a disservice in denying him the eternal truth of Jesus Christ.

Our two commentators were/are tied to the truth of the Gospel.

Do we see that today? Not often enough.

MacArthur is one of the rare exceptions. His church, Grace Church in southern California, is packed on Sundays. People hunger for the truth, not a sermon akin to a newspaper editorial! Of verse 20, he says:

In your life, where the Word of God dominates, there’s victory. You know that in this church, as long as the Word of God dominates, there’ll be victory. That’s the pattern. That’s the pattern. The church established with the Word, the individual established with the Word is clean and victorious over the enemy.

Henry tells us:

It is a blessed sight to see the word of God growing and prevailing mightily, as it did here. 1. To see it grow extensively, by the addition of many to the church. When still more and more are wrought upon by the gospel, and wrought up 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. 2. 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.

I pray that our clergy turn from their theological error — likely learned at seminary — and preach the truth of Jesus Christ as Saviour and Redeemer. Only then will the Church prevail once more.

Next time — Acts 19:21-22

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Bible treehuggercomThe three-year Lectionary that many Catholics and Protestants hear in public worship gives us a great variety of Holy Scripture.

Yet, it doesn’t tell the whole story.

My series Forbidden Bible Verses — ones the Lectionary editors and their clergy have omitted — examines the passages we do not hear in church. These missing verses are also Essential Bible Verses, ones we should study with care and attention. Often, we find that they carry difficult messages and warnings.

Today’s reading is from the English Standard Version with commentary by Matthew Henry and John MacArthur.

Acts 19:11-16

The Sons of Sceva

11 And God was doing extraordinary miracles by the hands of Paul, 12 so that even handkerchiefs or aprons that had touched his skin were carried away to the sick, and their diseases left them and the evil spirits came out of them. 13 Then some of the itinerant Jewish exorcists undertook to invoke the name of the Lord Jesus over those who had evil spirits, saying, “I adjure you by the Jesus whom Paul proclaims.” 14 Seven sons of a Jewish high priest named Sceva were doing this. 15 But the evil spirit answered them, “Jesus I know, and Paul I recognize, but who are you?” 16 And the man in whom was the evil spirit leaped on them, mastered all[a] of them and overpowered them, so that they fled out of that house naked and wounded.

———————————————————————————————————————

Those who are familiar with the Book of Acts, which St Luke wrote, know that sorcery was not unknown as an attack on the earliest churches:

Acts 8:14-25 – Philip, Simon Magus, sorcery, money, divine gifts, God, Holy Spirit, Peter, John

Acts 13:4-7 – Barnabas, Saul of Tarsus, John Mark, Cyprus, Sergius Paulus, Bar-Jesus, Elymas

Acts 13:8-12 — Paul, Elymas, magician, sorcerer, Paulus Sergius, conversion, blindness, miracle, doctrine, Cyprus

Acts 16:16-18 — Paul and the fortune-telling slave girl in Philippi; he drove an evil spirit out of her

In last week’s entry about Paul’s ministry in Ephesus, the Apostle had to withdraw from the synagogue because of all the evil Jewish resistors spoke against the truth about Christ Jesus.

This week’s passage, which immediately follows in Acts 19, reveals that the spiritual situation grew worse in Ephesus. This is not the whole story, which will conclude in next week’s post.

We see here that a great spiritual tension was building between good and evil.

On the good side, God worked through Paul to work ‘extraordinary miracles’ (verse 11).

Was this the first time or were these particular healing miracles? Matthew Henry’s commentary has this analysis (emphases mine below):

I wonder we have not read of any miracle wrought by Paul since the casting of the evil spirit out of the damsel at Philippi; why did he not work miracles at Thessalonica, Berea, and Athens? Or, if he did, why are they not recorded? Was the success of the gospel, without miracles in the kingdom of nature, itself such a miracle in the kingdom of grace, and the divine power which went along with it such a proof of its divine original, that there needed no other? It is certain that at Corinth he wrought many miracles, though Luke has recorded none, for he tells them (2 Corinthians 12:12) that the signs of his apostleship were among them, in wonders and mighty deeds. But here at Ephesus we have a general account of the proofs of this kind which he gave his divine mission. 1. They were special miracles–Dynameis ou tychousas. God exerted powers that were not according to the common course of nature: Virtutes non vulgares. Things were done which could by no means be ascribed either to chance or second causes. Or, they were not only (as all miracles are) out of the common road, but they were even uncommon miracles, such miracles as had not been wrought by the hands of any other of the apostles. The opposers of the gospel were so prejudiced that any miracles would not serve their turn; therefore God wrought virtutes non quaslibet (so they render it), something above the common road of miracles. 2. It was not Paul that wrought them (What is Paul, and what is Apollos?) but it was God that wrought them by the hand of Paul. He was but the instrument, God was the principal agent.

These miracles were so extraordinary that when people touched Paul’s skin with garments and took them home to their loved ones afflicted by illness or demons, those ailing were also cured (verse 12). That was truly extraordinary.

Thinking back to Christ’s ministry, the lady with the 12-year haemorrhage was cured when she touched His garment. If there were other instances, the Gospel writers did not record them.

Returning to Paul as a conduit for God’s healing power, John MacArthur says that the people pressing garments against him did not understand that God was working through the Apostle. They thought he had some sort of personal power, similar to that of a magician or sorcerer:

The people in Ephesus were very, very superstitious. And when they saw these miracles going on, coming out of Paul, they assumed the power was Paul’s.

MacArthur says that people picked up handkerchiefs which Paul used to wipe his brow while making tents:

the word “handkerchief” means “sweat cloth.” Those people who work, artisans or anybody in the crafts or anybody who did manual labor in those days, carried about these cloths with which they would wipe their brow and sometimes tie around their head. Well, they got Paul’s old, dirty, crummy sweat cloths! And they attached so much healing power to Paul, they figured if they get ahold of those sweat cloths, that that could work the same thing for them. And you know what? In spite of their superstition, God went ahead and did His miracles! Because God was in the business of confirming the Word, and He never let their superstitions violate what He was gonna do.

Seeing this, some Jewish exorcists who travelled from town to town to perform notional exorcisms for money, thought they could replicate divine healing miracles by invoking Jesus’s name (verse 13). These were not converts. They were just going to use what they thought was a magic incantation. Henry describes their appeal in that era. They were around in Jesus’s time, too:

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 upon these magic arts, wickedly attributed the invention of them to Solomon. So Josephus (Antiq. 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 among the Jews to his time. And Christ seems to refer to this (Matthew 12:27), By whom do your children cast them out?

MacArthur gives us the origin for the historian Josephus’s claim:

in the Book of Tobit, the heart and liver of a miraculously caught fish are burned in the ashes of incense, and the resulting smell and smoke are supposed to drive away the demons. Josephus, who was a very intelligent person, a noted Jewish historian, told of a cure in which a demon was drawn through the nostrils of a demoniac by the use of magic root supposedly prescribed by Solomon. And there are other rabbinical writers who reflect the same fanciful magic superstitions.

Now, it may have been true that in the Old Testament time, demons were expelled through prayer, fasting, if Matthew 17:21 is true and if it is belonging in the manuscript. It may be true, and I’m sure God did answer prayer and demons were cast out in the Old Testament.

The men trying this incantation in Ephesus were the seven sons of a Jewish high priest, Sceva (verse 14). It did not work for them, because a) they had no belief in Jesus and b) were preying on the vulnerable in their trade. Henry explains:

They said, We adjure 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 what that name will do.”

However, the evil spirit answered them, saying that it knew Jesus and recognised Paul, but asked who they were (verse 15).

Worse came when the man with the evil spirit leapt up and overpowered the phony exorcists. The evil spirit worked through the afflicted man to the extent that the charlatans were injured and left his house naked (verse 16).

MacArthur says that not all seven sons of Sceva were in the house when the incident happened:

the old manuscript also includes the word “both” here, which indicates there were probably only two of the seven there. “And overcame them both and prevailed against them.” The demon was powerful, strong. And they fled out of the house naked and bleeding. Wounded.

MacArthur says that Satan played a violent trick on them, even though they were his servants. That incident further demonstrates that Satan is no friend of humankind.

Matthew Henry concludes with this:

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 adjuring him in Christ’s name to let them alone will be no security to them.

Both commentators say that there is only one way to overcome Satan — lively faith and true repentance.

Henry has the short version:

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.

MacArthur’s version is longer, based on personal experience:

We had this illustrated to us when we were working with this one girl who had all these devils that were speaking, and all this thing was going on, and the phenomenon was very unusual; and I tried to cast those demons out. “Get out!” You know? “Name of the Word!” They didn’t go. Some of the other guys on the staff tried, and they couldn’t do it either, which made me feel better. But none of us could get ’em out.

Let me give you a simple statement. All of the efforts to cast out demons are useless if that person doesn’t confess and repent of sin. Okay? Listen to this, then. If the person confesses and repents of sin, all of the efforts to cast out demons are unnecessary. So if you want to be real clear about it, it’s never a question of casting out the demons. It’s a question of repenting of the sins. If the person involved repents of the sin that allowed Satan to get a grip on them, then you don’t need somebody there doing all this other stuff. If they won’t repent of the sin, then it doesn’t matter what you do! You stand there ’til you’re blue in the face trying to cast out demons; but if that person’s harboring prolonged sin in their life, those demons have a place. Well, that’s all we’re trying to say.

Today, many Christians have become so preoccupied with Satan and so preoccupied with demons, and now Christians are having these new deliverance ministries that are growing up where you can go and get delivered. One guy had to pay $3,500.00 to get delivered. Found out he didn’t get delivered at all; he got bilked

And you say, “Well, you mean that we should never have Christians come around and pray?” Yeah, well, maybe that’s all right, but maybe they ought to be really talking about sin, not demons. Maybe we need to rebuking sin; maybe we need to be getting people to deal with sin.

I think so many times this whole thing of demons is a big copout. “Well, the demon made me do it, the demon made me do it.” Satan. You’re not dealing with your own sin. You’re not dealing with the issue of your nature. Your old sin nature. Confession, repentance, submission to the Word, submission to the Spirit removes the power of Satan.

Just another thought on this. Of all of the ministries of the body, of all of the responsibilities that we have toward one another, there is no statement or command to go around and cast demons out of each other! It says love one another, teach one another, edify one another, admonish one another, nurture one another, comfort one another, build up one another, reprove one another, rebuke one another, and so forth and so forth and so forth; but it doesn’t say cast demons out of one another.

That’s – beloved, I can comfort you and so forth and so on, but you don’t need me to take care of Satan in your life. I can’t do that, ’cause I can’t be holy for you. You got it? That’s your problem! Now, I can rebuke your sin, and I can give you wise counsel about your sin, and I can admonish you about your sin, but I can’t be holy for you. And if you’re gonna deal with Satan, that’s yours to do! And if I do all the exorcism in the world in the Name of Jesus Christ and there’s still harbored in your life, it’s unnecessary – I mean, it’s ineffective – and if there’s no sin in your life, then it’s unnecessary. If you have confessed and repented and submitted to the Truth of God, you’re clean.

Oh, you don’t have anything to fear. No. You have all victory over Satan

I don’t need to worry – I can’t do much about demons in you, but every man can about himself. That’s the issue. The apostolic day was confirming the Word; that was different. Today, every Christian has the resources to take care of his own problem. But I don’t think we can walk up to unbelievers and cast demons out. If an unbeliever comes to Jesus Christ, He alone can cleanse. By faith.

I hope this gives people a nugget of truth about overcoming serious sin and Satan.

What happened afterwards in Ephesus will be the subject of next week’s post.

Next time — Acts 19:17-20

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