The other part of the section presents mainly the familiar features of Apostolic ministration, the first appeal to the synagogue, the rejection of the message by it, and then the withdrawal of Paul and the Jewish disciples. The chief characteristics of the narrative are Paul's protracted stay in Ephesus, the establishment of a centre of public evangelising in the lecture hall of a Gentile teacher, the unhindered preaching of the Gospel, and the special miracles accompanying it. The importance of Ephesus as the eye and heart of proconsular Asia explains the lengthened stay. 'A great door and effectual,' said Paul, 'is opened unto me'; and he was not the man to refrain from pushing in at it because 'there are many adversaries.' Rather opposition was part of his reason for persistence, as it should always he.
There comes a point in the most patient labour, however, when it is best no longer to 'cast pearls' before those who 'trample them under foot,' and Paul set an example of wise withdrawal as well as of brave pertinacity, in leaving the synagogue when his remaining there only hardened disobedient hearts. Note that word disobedient. It teaches that the moral element in unbelief is resistance of the will. The two words are not synonyms, though they apply to the same state of mind. Rather the one lays bare the root of the other and declares its guilt. Unbelief comes from disobedience, and therefore is fit subject for punishment. Again observe that expression for Christianity, 'the Way,' which occurs several times in the Acts. The Gospel points the path for us to tread. It is not a body of truth merely, but it is a guide for practice. Discipleship is manifested in conduct. This Gospel points the way through the wilderness to Zion and to rest. It is 'the Way,' the only path, 'the Way everlasting.'
It was a bold step to gather the disciples in 'the school of Tyrannus.' He was probably a Greek professor of rhetoric or lecturer on philosophy, and Paul may have hired his hall, to the horror, no doubt, of the Rabbis. It was a complete breaking with the synagogue and a bold appeal to the heathen public. Ephesus must have been better governed than Philippi and Lystra, and the Jewish element must have been relatively weaker, to allow of Paul's going on preaching with so much publicity for two years.
Note the flexibility of his methods, his willingness to use even a heathen teacher's school for his work, and the continuous energy of the man. Not on Sabbath days only, but daily, he was at his post. The multitudes of visitors from all parts to the great city supplied a constant stream of listeners, for Ephesus was a centre for the whole country. We may learn from Paul to concentrate work in important centres, not to be squeamish about where we stand to preach the Gospel, and not to be afraid of making ourselves conspicuous. Paul's message hallows the school of Tyrannus; and the school of Tyrannus, where men have been accustomed to go for widely different teaching, is a good place for Paul to give forth his message in.
The 'special miracles' which were wrought are very remarkable, and unlike the usual type of miracles. It does not appear that Paul himself sent the 'handkerchiefs and aprons,' which conveyed healing virtue, but that he simply permitted their use. The converts had faith to believe that such miracles would be wrought, and God honoured the faith. But note how carefully the narrative puts Paul's part in its right place. God 'wrought'; Paul was only the channel. If the eager people, who carried away the garments, had superstitiously fancied that there was virtue in Paul, and had not looked beyond him to God, it is implied that no miracles would have been wrought. But still the cast of these healings is anomalous, and only paralleled by the similar instances in Peter's case.
The principle laid down by Peter (ch. iii. 12) is to be kept in view in the study of all the miracles in the Acts. It is Jesus Christ who works, and not His servants who heal by their 'own power or holiness.' Jesus can heal with or without material channels, but sometimes chooses to employ such vehicles as these, just as on earth He chose to anoint blind eyes with clay, and to send the man to wash it off at the pool. Sense-bound faith is not rejected, but is helped according to its need, that it may be strengthened and elevated.
WOULD-BE EXORCISTS
'…Jesus I know, and Paul I know; but who are ye?'—ACTS xix. 15.
These exorcists had no personal union with Jesus. To them He was only 'Jesus whom Paul preached.' They spoke His name tentatively, as an experiment, and imitatively. To command 'in the name of Jesus' was an appeal to Jesus to glorify His name and exert His power, and so when the speaker had no real faith in the name or the power, there was no answer, because there was really no appeal.
I. The only power which can cast out the evil spirits is the name of
Jesus.