The prompt exposure and punishment of human iniquity by an evil spirit.
Of the character of these exorcists there can be no doubt Their deceiving and iniquitous profession was one for gain, and gain only was in their hearts. With less hesitation even than Simon Magus (Acts 8:18, Acts 8:19), they propose to themselves to take their chance at least in using and abusing the "glorious and fearful Name." And they suffer for their blasphemous and profane attempt. Notice—
I. THE PRESUMPTION INVOLVED.
1. They dare to try the use of the name of Jesus without any authority. No doubt Paul was cognizant of the aprons and handkerchiefs taken from his body, and willingly authorized the proceeding. Nothing analogous, however, finds place now with the exorcists.
2. They use that Name to supersede and as an experimental substitute for the name, or odious deceptive practices, whatever they were, which they had been accustomed to use.
3. They do this for no high-minded ambitious (even if erroneous) adventure, but doubtless for the adventure of money gain alone.
4. Those who do it are Jews, and they are sons of one who was "chief of the priests," and they conspire, seven in number, to do it.
II. THE EXPOSURE.
1. It is the exposure, not of Paul (as in the case of Simon Magus it was of Peter), nor of the horror of true disciples, nor of Heaven's intervention by lightning or thunderbolt.
2. A more humiliating exposure is reserved for these. Even the evil spirit cannot bear the presumptuous and intolerably conceived iniquity. And in the keen satire of truth, which perhaps none know better to accentuate than evil spirits, this ill spirit resents the puny challenge and scathes the hollow deception by a question following upon an honest enough confession, "Jesus I know, and Paul I know; but who are ye?"
3. The mournfully afflicted man himself joins to make patent the exposure. No doubt already by the usurped organs of his speech it was that the ill spirit had uttered forth his trenchant rebuff, but now the record gives us to understand that the man himself (from whatever source he gained his inspiration) joined hand and limb, and suited the action to the word. The exposure surely needed no more to make it complete.
III. THE PUNISHMENT.
1. It was summary. Naked and wounded, the seven fled out of that house.
2. It was retributive. The man on whom they had experimented, and perhaps not now for the first time, had doubtless (like he of the tombs) often been "naked and wounded;" but now it is they who are in this plight.
3. It was essentially humiliating. "Seven flee before one" (Deuteronomy 28:7, Deuteronomy 28:25), and him the despised or pitied one of long time!
4. It was humiliating in its circumstances. For it was not only patent at the time, but it became notorious. "It was known to all the Jews and Greeks also dwelling at Ephesus." So sometimes even now iniquity reaches its height, the cup is filled to the full, the bold daring face that sin sets to heaven is overwhelmed with confusion, and the hour of judgment is arrived.
IV. THE EFFECTS. Whatever may be said too often, too inconsiderately in modern days, to the disparagement of faith in miracles and faith in prayer, and among other things faith in providence and the veritable nearness of the Divine hand, "strong to save" or "swift to smite," there is no doubt that these things were all heartily believed in by the early Church. They were also believed in by many who were not "disciples." Nor is this evidence traveling down from those who were on the spot in the alleged age and place of miracles unimportant. In the present history, just as true as anything else recorded, must this be held, when we read that the great effect was that "fear fell on them all, and that the Name of the Lord Jesus was magnified." If we are open to learn, we may receive help in the firm persuasion that there was such a thing as the possession by alien and evil spirits of the organs of the human body; that there was such a thing as miracle, special Divine interposition to the suspension of the ordinary course of things; and, dread suggestion that by whomsoever else, evil spirits are not to be overmastered by, but rather overmaster, evil men.—B.