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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Acts 19:13–20. His three-level outline is real structure in the source text, so it is rendered as structure.
The preachers of the gospel were sent forth 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 here in these verses 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.
I.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. Observe,
1.The general character of those who were guilty of this presumption. They were Jews, but vagabond Jews, 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 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 (Mat 12:27), By whom do your children cast them out?
2.A particular account of some at Ephesus that led this course of life and came thither in their travels; they were seven sons of one Sceva, a Jew, and chief of the priests, Act 19:14. It is sad to see the house of Jacob thus degenerated, much more the house of Aaron, the family that was in a peculiar manner consecrated to God; it is truly sad to see any of that race in league with Satan. Their father was a chief of the priests, head of one of the twenty-four courses of priests. One would think the temple would find both employment and encouragement enough for the sons of a chief priest, if they had been twice as many. But probably it was a vain, rambling, rakish humour that led them to turn mountebanks, and wander all the world over to cure mad folks.
3.The profaneness they were guilty of: They took upon them to call over evil spirits the name of the Lord Jesus; not as those who had a veneration for Christ and a confidence in his name, as we read of some who cast out devils in Christ's name and yet did not follow with his disciples (Luk 9:49), whom he would not have to be discouraged; but as those who were willing to try all methods to carry on their wicked trade, and, it should seem, had this design: - If the evil spirits should yield to an adjuration in the name of Jesus by those that did not believe in him, they would say it was no confirmation of his doctrine to those that did; for it was all one whether they believed it or no. 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. 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." The exorcists in the Romish church, who pretend to cast the devil out of melancholy people by spells and charms which they understand not, and which, not having any divine warrant, cannot be used in faith, are the followers of these vagabond Jews.
4.The confusion they were put to 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?
(1.)The evil spirit gave them a sharp reply (Act 19:15): "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?" Psa 50:16, Psa 50:17. This was extorted out of the mouth of the evil spirit by the power of God, to gain honour to the gospel, and to put those to shame that made a bad use of Christ's name. Antichristian powers and factions pretend a mighty zeal for Jesus and Paul, and to have authority from them; but, when the matter comes to be looked into, it is a mere worldly secular interest that is to be thus supported; nay, it is an enmity to true religion: Jesus we know, and Paul we know; but who are you?
(2.)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 adjuring him in Christ's name to let them alone will be no security to 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.
5.The general notice that was taken of this, and the good impression it made upon many (Act 19:17): This 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,
(1.)That men were terrified: fear fell on them all. In this instance they saw the malice of the devil whom 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.
(2.)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.
II.Here is the conversion of others of Satan's servants, with the evidences of their conversion.
1.Those that had been guilty of wicked practices confessed them, Act 19:18. 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. 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.
2.Those that had conversed with wicked books burnt them (Act 19:19): Many also of those who used curious arts, ta perierga - impertinent things; multa nihil ad se pertinentia satagentes - busy bodies (so the word is used, Th2 3:11; Ti1 5:13), that traded in the study of magic and divination, in books of judicial astrology, casting nativities, telling fortunes, raising and laying spirits, interpreting dreams, predicting future events, and the like, to which some think are to be added plays, romances, love-books, and unchaste and immodest poems - histrionica, amatoria, saltatoria. - Stres. These, 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 burnt them before all men. Ephesus was notorious for the use of these curious arts; hence spells and charms were called Literae Ephesiae. Here 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 honour of Christ and his gospel to have such a noble testimony borne 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 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 (Isa 30:22), and cast even those of silver and gold to the moles and to the bats, Isa 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.
III.Here is a general account of the progress and success of the gospel in and about Ephesus (Act 19:20):
So mightily grew the word of God, and prevailed. 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.
Historical interpretation
Four Centuries of Reception
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And Caiaphas at last was his own murderer; and the sons of Sceva, endeavouring to cast out demons, were wounded by them, and fled away in an unseemly manner;
"And there were seven sons of one Sceva, a Jew, and chief of the priests, which did so. And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye? And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded." They did it in secret: then their impotence is publicly exposed. Then not the Name does anything, unless it be spoken with faith. See how they used their weapons against themselves! So far were they from thinking Jesus to be anything great: no, they must needs add Paul, as thinking him to be something great. Here one may marvel how it was that the demon did not cooperate with the imposture of the exorcists, but on the contrary exposed them, and laid open their stage-play. He seems to me to have done this in exceeding wrath: just as it might be, if a person being in uttermost peril, should be exposed by some pitiful creature, and wish to vent all his rage upon him.
However, there were some seven sons of a Jewish high priest named Sceva, who were doing this. It is better read according to the Greek: However, there was of a certain Sceva. Since even Satan himself transforms into an angel of light (II Cor. XI), he does not fear to color his ministers with the same pretense. Hence, since the grace of the Holy Spirit is usually designated by the number seven, in which figure the Lord, after the resurrection, feasts with seven disciples, and seven brothers come to Cornelius to baptize him with the Holy Spirit, the sons of Sceva are reckoned as if they are to expel evil spirits in the number seven. Since they invoke the name of Christ and the apostles, not believing, but testing, they are deservedly condemned not only by God but also by the very demons for their deceitful falseness. They are well called the sons of Sceva, which translates to "little fox crying out." This animal, very crafty and deceitful, shows Jews, Gentiles, and heretics always lurking against the Church of God and chattering with a garrulous voice. Concerning whom it is commanded by the guardians of the same Church: Catch for us the little foxes that ruin the vineyards.
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Summary
Acts 19:14 introduces a pivotal group in the unfolding narrative of Paul's ministry in Ephesus: "seven sons of one Sceva, a Jew, and chief of the priests, which did so." This verse sets the stage for a dramatic confrontation between authentic divine power, as manifested through Paul, and its presumptuous imitation by those seeking to exploit spiritual forces for their own ends. It highlights the dangerous folly of attempting to wield the name of Jesus without a genuine relationship with Him, serving as a stark prelude to the immediate consequences that follow.
Context
Literary Context
Acts 19:14 is embedded within a broader narrative detailing the powerful and impactful ministry of the Apostle Paul in Ephesus. The preceding verses (Acts 19:11-12) emphasize that God was performing "extraordinary miracles" through Paul, so much so that even handkerchiefs or aprons that had touched his skin were brought to the sick, and diseases left them, and evil spirits came out. This demonstration of undeniable divine authority and power created a spiritual vacuum and a stark contrast with the prevalent magical practices in Ephesus. Verse 13 then introduces "certain of the vagabond Jews, exorcists," who, witnessing Paul's success, attempted to replicate his methods by invoking the name of "Jesus whom Paul preacheth." Acts 19:14 specifically identifies the most prominent of these imitators, the sons of Sceva, directly leading into the climactic and cautionary tale of their failed exorcism and subsequent humiliation in Acts 19:15-16.
Historical & Cultural Context
Ephesus was a major metropolitan center in the Roman province of Asia, renowned for its magnificent Temple of Artemis (Diana), one of the Seven Wonders of the Ancient World. The city was a hotbed of pagan worship, occult practices, magic, and superstition, with a thriving market for charms, incantations, and exorcism. Within this diverse religious landscape, there was also a significant Jewish community. While "chief of the priests" (G749, archiereús) typically refers to the high priest or leading members of the priestly aristocracy in Jerusalem, it is highly improbable that Sceva held such a formal office in Jerusalem while residing in Ephesus. More likely, Sceva was a prominent Jewish leader in Ephesus, perhaps the head of a priestly family or a synagogue, who had adapted to the local culture by engaging in exorcism, possibly for profit. Such practices were not uncommon, as some Jewish traditions included forms of exorcism, and in a syncretistic city like Ephesus, the lines between various religious and magical practices could easily blur.
Key Themes
This verse, and the incident it introduces, powerfully contributes to several key themes within the book of Acts. Foremost among these is the theme of Authenticity vs. Imitation, demonstrating that true spiritual power is not a formula or a magical incantation that can be mimicked, but rather flows from a genuine relationship with God through Jesus Christ and the indwelling of the Holy Spirit. It also underscores the Nature of Spiritual Authority, highlighting that authority in the spiritual realm is divinely granted, not self-proclaimed or transferable through mere verbal invocation. The narrative also serves as a potent warning about the Consequences of Presumption and Spiritual Dabbling, illustrating the dangers of engaging with spiritual forces without divine authorization or genuine faith. The humiliation of Sceva's sons serves as a stark contrast to the genuine power of God at work through Paul, further validating the truth of the gospel Paul preached in Ephesus, as seen in Acts 19:17-20.
Exposition and Analysis
Key Word Analysis
This name, likely of Latin origin, means "left-handed." While the text identifies him as "a Jew" and "chief of the priests," it's important to note that Sceva is not mentioned in any other historical or biblical records as a legitimate high priest in Jerusalem. His name here suggests a specific individual, possibly a prominent Jewish figure in Ephesus who may have claimed priestly lineage or held a position of authority within the local Jewish community, perhaps even overseeing a form of exorcism practice. His identity as "left-handed" (if that is the intended meaning of his name) could subtly hint at something unconventional or even sinister about his character or practices, contrasting with the "right hand" of God's power.
This term emphasizes Sceva's ethnic and religious identity. Despite being a Jew, Sceva and his sons were operating outside the bounds of genuine faith in Jesus Christ. Their Jewish background, perhaps even a priestly claim, gave them a certain religious credibility in the eyes of the public, but it did not confer spiritual authority in the name of Jesus. This highlights that mere religious affiliation or lineage is insufficient for wielding divine power, especially when attempting to manipulate spiritual forces.
This title is significant. While it most commonly refers to the high priest or leading priests in Jerusalem, its application to Sceva in Ephesus is unusual. It likely indicates that Sceva was a prominent, perhaps even the leading, figure among the Jewish priests or a priestly family in Ephesus. He may have been a respected elder, a synagogue leader, or someone who had established a reputation for religious authority, possibly even engaging in traditional Jewish exorcism practices. The use of this title underscores the perceived religious standing of Sceva, which his sons attempted to leverage, but ultimately proved to be a facade when confronted with true spiritual power.
This verb signifies "to make or do" and here refers to the sons of Sceva engaging in the act of exorcism, specifically attempting to replicate Paul's method. The choice of this verb highlights their active participation and intention to perform the act, but the subsequent narrative reveals the emptiness of their "doing" without genuine authority. It underscores the difference between merely performing an action and performing it with divine empowerment.
Verse Breakdown
"And there were seven sons of one Sceva"
This clause introduces the specific individuals who will be central to the subsequent narrative. The number "seven" might be intended to convey a sense of completeness or significance, perhaps suggesting a well-established and organized group, or even a symbolic number indicating a full complement of those involved in this presumptuous activity. Their identity as "sons of Sceva" links them directly to their father's perceived religious standing.
"a Jew, and chief of the priests"
This phrase describes Sceva, the father of the seven sons. His identity as a "Jew" indicates his ethnic and religious background, while "chief of the priests" suggests a position of prominence or authority within the Jewish community in Ephesus. This detail is crucial for understanding why his sons felt they had the standing to engage in exorcism and why their failure would have such a significant impact on both Jewish and Gentile communities.
"which did so"
This concluding phrase refers back to the actions described in the preceding verse (Acts 19:13), where "certain of the vagabond Jews, exorcists," attempted to cast out demons by invoking "Jesus whom Paul preacheth." The sons of Sceva were among those who were "doing so," indicating their active participation in this imitative and unauthorized spiritual practice. This sets the stage for the immediate and dramatic consequences of their actions.
Literary Devices
Acts 19:14, in conjunction with the surrounding narrative, employs several effective literary devices. Irony is prominent, as the sons of Sceva, who claim a degree of religious authority through their father, are utterly humiliated by the very demonic forces they attempt to control. They invoke the name of Jesus, a name of ultimate power, yet their lack of genuine connection to Him renders their efforts powerless, leading to their being overpowered by the demon. This creates a stark contrast between their presumed authority and their actual impotence. The verse also serves as a powerful instance of Foreshadowing, setting up the dramatic and cautionary tale of the demon's response in Acts 19:15-16. The introduction of these specific individuals immediately signals that their actions will lead to significant consequences, building narrative tension. Furthermore, the passage utilizes Contrast as a central theme, juxtaposing the genuine, Spirit-empowered ministry of Paul, marked by undeniable miracles, with the superficial and ultimately disastrous attempts of the sons of Sceva to mimic spiritual power. This contrast powerfully underscores the distinction between true divine authority and mere religious performance.
Theological and Thematic Connections
Acts 19:14 serves as a profound theological warning against the dangers of spiritual presumption and the futility of attempting to manipulate divine power without genuine faith and authorization. It underscores that spiritual authority is not a formula or a magical incantation, nor is it inherited or derived from religious lineage alone. True power in the spiritual realm flows exclusively from a living relationship with Jesus Christ and the indwelling of the Holy Spirit. The incident with Sceva's sons highlights the reality of spiritual warfare and the absolute necessity of being genuinely "in Christ" to engage it effectively. Their public humiliation not only exposed their lack of authority but also magnified the authentic power of the name of Jesus when invoked by those who truly belong to Him, leading to widespread awe and the advancement of the gospel.
Reflection and Application
The account of Sceva's sons in Acts 19:14 and the subsequent verses offers timeless lessons for believers today, challenging us to examine the authenticity and source of our spiritual endeavors. In a world that often seeks quick fixes or superficial spirituality, this passage reminds us that genuine power in the Christian life does not come from merely invoking sacred names or mimicking religious practices. Our effectiveness in ministry, prayer, and spiritual warfare is inextricably linked to the depth and sincerity of our relationship with Jesus Christ. It compels us to move beyond mere religious performance or the adoption of Christian terminology to a profound, Spirit-filled communion with God. We are called to live lives rooted in genuine faith, where our actions flow from an intimate knowledge of Christ, rather than a desire for outward show or personal gain. This passage encourages us to cultivate a life of integrity, ensuring that our faith is not just a profession of words, but a transformative reality empowered by the Holy Spirit.
Questions for Reflection
FAQ
Who was Sceva, and why is he called "chief of the priests" in Ephesus?
Sceva is identified as a "Jew, and chief of the priests" in Acts 19:14, and he is the father of seven sons who attempted to exorcise demons by invoking the name of Jesus. It's important to note that Sceva is not mentioned in any other historical or biblical records, and he was certainly not the official high priest in Jerusalem, as that office was held by others during this period. The most likely interpretation is that Sceva was a prominent and influential Jewish leader in Ephesus, perhaps the head of a significant priestly family or a respected elder within the local Jewish community. His title "chief of the priests" (Greek: archiereús) likely signifies a position of local religious authority or prestige, possibly indicating that he was the leader of a group of priests or a priestly guild in Ephesus, perhaps even involved in traditional Jewish exorcism practices that were common in the ancient world. His sons were attempting to leverage his perceived religious standing and the power of Jesus' name for their own gain, without genuine faith or divine authorization, as seen in their dramatic failure in Acts 19:15-16.
Christ-Centered Fulfillment
The incident of Sceva's sons in Acts 19:14, and their subsequent humiliation, powerfully underscores the unique and unparalleled authority of Jesus Christ, revealing Him as the sole source of genuine spiritual power. Unlike the sons of Sceva who attempted to use Jesus' name as a mere magical incantation, Christ's authority is inherent and absolute, demonstrated through His own ministry of casting out demons (e.g., Mark 1:27). He is not merely a name to be invoked, but the living Son of God, to whom "all authority in heaven and on earth has been given" (Matthew 28:18). The power to overcome spiritual darkness is not found in human ingenuity or religious lineage, but in union with Christ through faith and the indwelling of His Holy Spirit. Believers are empowered to participate in Christ's victory over evil, not by mimicking rituals, but by abiding in Him (John 15:5) and exercising the authority He has delegated to His disciples (Luke 10:19). The failure of Sceva's sons serves as a stark reminder that true spiritual power flows from the person of Christ and His finished work on the cross, making Him the ultimate fulfillment of all genuine authority and the only one through whom salvation and deliverance are truly found (Acts 4:12).