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Commentary on Acts 19 verses 13–20
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.
"Jesus I know, and Paul I know." For, that there may not seem to be any slight put upon the Name of Jesus, the demon first confesses Him, and then has permission given him. For, to show that it was not any weakness of the Name, but all owing to the imposture of those men, why did not the same take place in the case of Paul? "They fled out of that house naked and wounded": he sorely battered their heads, perhaps rent their garments. "Jesus," says he, "I know," etc. Be ashamed, ye that are ignorant of Him. "And Paul I know." Well said, "Think not that it is because I despise them, that I do these things." Great was the fear of the demon. And why without these words did he not rend their garments? For so he would both have sated his wrath, and established the delusion. He feared as I said, the unapproachable force, and would not have had such power had he not said this.
"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.
Jesus I know, and Paul I recognize. About this verse, Arator says, Know your madness, enemy race, the demon admits to reigning, Whom you deny has come, and you are convicted by this very fact, By the one who drives you to ruin.
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SUMMARY
Acts 19:15 captures a pivotal and dramatic encounter in Ephesus, where an evil spirit, speaking through a possessed man, unequivocally acknowledges the divine authority of Jesus and the genuine apostolic power vested in Paul. In stark contrast, the spirit dismisses the Jewish exorcists, the seven sons of Sceva, who attempted to manipulate spiritual power through mere incantation without a true relationship with the Lord, thereby exposing the futility of religious ritual apart from authentic faith and divine commission.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Acts 19:15 employs several powerful literary devices to convey its profound spiritual truths. The most striking is Irony: the very forces of darkness, agents of evil, possess a clearer understanding and acknowledgment of divine authority than the religious individuals attempting to manipulate that power. The demon, an enemy of God, confesses the identity and power of Jesus and Paul, while the sons of Sceva, who outwardly appear religious, are utterly unknown and powerless in the spiritual realm. This creates a stark Contrast between genuine spiritual authority and mere imitation. The direct, confrontational Dramatic Dialogue from the evil spirit serves to heighten the tension and deliver a chilling revelation. The demon's concise, declarative statements ("Jesus I know, and Paul I know") followed by the dismissive question ("but who are ye?") create a powerful rhetorical effect, immediately establishing the hierarchy of spiritual power. The incident also functions as a form of Proleptic Recognition, where the demon's statement foreshadows the disastrous outcome for the sons of Sceva, validating the true authority of God's servants and exposing the emptiness of those who operate outside of it.
THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 19:15 serves as a profound theological statement on the nature of spiritual authority, emphasizing that genuine power in the unseen realm is not a formula to be recited or a name to be invoked magically, but rather an outflow of an authentic, living relationship with Jesus Christ. It underscores the reality that the spiritual world, including demonic forces, recognizes and submits to the true dominion of Christ and the delegated authority of those truly united with Him. This incident warns against spiritual presumption, highlighting that attempts to wield divine power without divine commission or a personal relationship with the Lord are not only ineffective but dangerous. It reinforces the New Testament teaching that spiritual warfare is real, and victory is found solely in Christ's name and power, not in human ingenuity or ritualistic mimicry.
REFLECTION AND APPLICATION
Acts 19:15 offers timeless and critical lessons for believers today, particularly concerning the source of our spiritual authority and the authenticity of our faith. It challenges us to move beyond mere religious performance or superficial adherence to Christian practices, urging us instead to cultivate a deep, personal, and abiding relationship with Jesus Christ. Our effectiveness in spiritual matters, whether in prayer, evangelism, or confronting spiritual opposition, flows directly from our union with Him, not from our titles, traditions, or ability to mimic others. This passage calls us to humility, reminding us that true power belongs to God alone, and we are merely vessels. It also serves as a potent reminder for discernment, encouraging us to recognize that not all who claim spiritual power are genuinely operating under divine anointing. Ultimately, it compels us to examine the foundation of our faith: is it built on a living relationship with the One whom even demons acknowledge, or on an empty ritual that leaves us vulnerable and unrecognized in the spiritual realm?
Questions for Reflection
FAQ
What does the evil spirit mean by "Jesus I know, and Paul I know"?
Answer: The evil spirit's declaration signifies a profound and experiential recognition of both Jesus's inherent divine authority and Paul's delegated apostolic authority. For Jesus, the verb "know" (Greek: ginōskō) implies an intimate, experiential knowledge, born from direct encounters with His supreme power over the demonic realm. Demons, by their very nature, are aware of and subject to Christ's dominion (Mark 1:27). For Paul, the verb "know" (Greek: epístamai) suggests a comprehensive understanding or acquaintance, likely derived from observing his powerful ministry, the miracles performed through him, and his evident divine commission. The demon recognized that Paul operated under a genuine anointing from the God whom it also knew to be supreme. This statement is a chilling testament to the spiritual realm's awareness of God's true servants and His ultimate dominion.
Why were the sons of Sceva not recognized by the evil spirit?
Answer: The sons of Sceva were not recognized by the evil spirit because they lacked a genuine, personal relationship with Jesus Christ and, consequently, possessed no true spiritual authority. They were attempting to wield the name of Jesus as a magical incantation or a formula, mimicking Paul's actions without the divine commission or the indwelling Holy Spirit that empowered Paul. Their efforts were based on superstition and a desire to replicate success rather than on faith and obedience. The demon's dismissive question, "but who are ye?" (Acts 19:15), brutally exposed their spiritual emptiness and the futility of religious ritual apart from authentic faith. This incident serves as a powerful warning against spiritual presumption and the danger of using sacred names without a true connection to the power they represent.
CHRIST-CENTERED FULFILLMENT
Acts 19:15, though set in a dramatic encounter with an evil spirit, powerfully points to the ultimate supremacy and unique authority of Jesus Christ, foreshadowing His complete triumph over all spiritual darkness. The demon's chilling confession, "Jesus I know," is a pre-emptive echo of the universal confession that will one day occur, when "every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:10-11). Jesus's authority over demons was evident throughout His earthly ministry, as He routinely cast them out with a mere word, demonstrating His divine power to bind the strong man (Matthew 12:29). The power Paul wielded was not his own, but a delegated authority derived directly from his union with Christ, a power made available to all believers who abide in Him (John 15:5). The sons of Sceva's failure underscores that true spiritual power is not about invoking a name as a magical charm, but about being genuinely "in Christ," partakers of His divine nature and recipients of His Spirit. Thus, this passage ultimately magnifies Christ as the source of all authority, the Victor over every spiritual foe, and the One through whom His followers are empowered to overcome the evil one (1 John 4:4).