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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.
As one confessing God in word alone, he denies him with his deeds. This is “knowing Jesus” according to mere opinion. Therefore, it is no paradox if the evil spirit says to the Jewish exorcists, “I know Jesus” and the following, just as other demons used to say, with a loud cry, to Jesus himself, “I know who you are, the Holy One of God.” To these you can add the passage, “even demons believe and they tremble,” for it provides no evidence that evil spirits have faith accounted as righteousness. We must also say with regard to our current passage that just as those who receive cures from Jesus do so according to their faith, so those calling on Jesus for the expulsion of a demon or for another cure accomplish this in accord with the faith they have. Here, however, the evil spirit says, “Who are you that call on Jesus, for I do not perceive the power that I have often experienced when his name is called.”
"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.
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SUMMARY
Acts 19:16 vividly recounts the humiliating defeat of the seven sons of Sceva, itinerant Jewish exorcists in Ephesus, who attempted to cast out an evil spirit by invoking "Jesus whom Paul preaches" without genuine faith or authority. The demon-possessed man violently overpowered them, stripping them of their clothing and inflicting wounds, forcing them to flee the house in shame. This dramatic incident underscored the profound difference between true spiritual power, derived from a relationship with Christ, and mere imitative presumption, serving to validate Paul's ministry and magnify the name of Jesus throughout the city.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative of Acts 19:16 employs several powerful literary devices to convey its message. Dramatic Narrative is evident in the sudden and violent escalation of the encounter, transforming a presumed exorcism into a humiliating rout. The demon's verbal challenge in the preceding verse (Acts 19:15) sets up a moment of intense Irony, as those attempting to wield spiritual authority are utterly defeated by the very entity they sought to control. The description of the sons of Sceva fleeing "naked and wounded" is a potent use of Hyperbole and Symbolism. While possibly literal, "naked" powerfully symbolizes their utter humiliation, vulnerability, and loss of dignity and authority. It is a visual metaphor for their spiritual exposure and shame. The entire episode functions as a Cautionary Tale, serving as a vivid warning against spiritual presumption and the dangers of attempting to manipulate divine power without genuine faith or a true relationship with Christ.
THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 19:16 powerfully underscores the critical distinction between authentic spiritual authority, derived from a genuine relationship with Jesus Christ, and mere imitation or presumption. The incident reveals the tangible reality and malevolent power of demonic forces, which are not to be trifled with, and highlights that spiritual warfare is not a game of incantations but a clash of kingdoms where only the authority of Christ prevails. The humiliation of the sons of Sceva serves as a stark warning against attempting to use God's name for personal gain or without true faith, emphasizing that spiritual power flows from divine appointment and submission, not from human manipulation. This event ultimately served to magnify the name of Jesus and instill a healthy fear and respect for the Lord in Ephesus, validating the authenticity of Paul's Spirit-empowered ministry.
REFLECTION AND APPLICATION
The dramatic account in Acts 19:16 serves as a profound and enduring lesson for believers today. It calls us to a deep examination of the source of our spiritual confidence and authority. Are we relying on a genuine, living relationship with Jesus Christ, or are we, like the sons of Sceva, attempting to appropriate spiritual power through formulaic repetition or borrowed authority without true submission and faith? This passage reminds us that the spiritual realm is intensely real, and demonic forces are formidable adversaries, not to be underestimated or approached casually. Our authority in spiritual warfare comes solely from being "in Christ," clothed in His righteousness and empowered by His Spirit, not from our own strength or cleverness. It compels us to cultivate a life of authentic faith, humility, and dependence on God, understanding that true power belongs to Him alone, and He shares it with those who are truly His.
Questions for Reflection
FAQ
What was the significance of the sons of Sceva being "naked and wounded"?
Answer: The state of being "naked and wounded" was highly significant. "Naked" (Greek, gymnós) in this context likely means they were literally stripped of their outer garments, which in ancient culture was a profound act of public humiliation, shame, and vulnerability. It symbolized their utter defeat and loss of dignity. "Wounded" (Greek, traumatízō) indicates physical injury, showing the violent and painful nature of the encounter. Together, these details underscore the complete and devastating defeat inflicted by the demon-possessed man, serving as a stark visual testament to the consequences of their spiritual presumption and the power of the evil spirit. It was a public spectacle that magnified the true authority of Jesus and Paul.
Why did the evil spirit recognize Jesus and Paul but not the sons of Sceva?
Answer: The evil spirit's recognition, "Jesus I know, and Paul I know; but who are ye?" (Acts 19:15), highlights the crucial difference between genuine spiritual authority and mere imitation. The demon recognized Jesus because He is the supreme authority and victor over all spiritual powers (Colossians 2:15). It recognized Paul because Paul was a legitimate apostle, empowered by the Holy Spirit, and operating under Christ's direct authority. The sons of Sceva, however, lacked this authentic connection. They were attempting to use Jesus' name as a magical incantation, a formula, rather than as an expression of a personal relationship and divine commission. The demon, being a spiritual entity, discerned their lack of true authority and exposed their pretense, demonstrating that spiritual power is not a tool to be wielded by anyone, but flows from God's sovereign will through His appointed servants.
CHRIST-CENTERED FULFILLMENT
The dramatic events of Acts 19:16 find their ultimate Christ-centered fulfillment in the person and work of Jesus Christ, who alone possesses absolute authority over all spiritual powers. The humiliation of the sons of Sceva starkly contrasts with Christ's effortless and complete dominion over demons throughout His earthly ministry, as seen in passages like Mark 1:27, where people were astonished at His power. Jesus is the true "stronger man" who binds the "strong man" (Satan and his forces) and plunders his house (Matthew 12:29). His death and resurrection represent the definitive triumph over all principalities and powers, disarming them and leading them in triumph (Colossians 2:15). Believers are now given authority to cast out demons not by their own power or a borrowed formula, but by virtue of their union with Christ and the indwelling Holy Spirit, operating in His name and under His supreme authority (Luke 10:19). The incident in Ephesus thus serves as a powerful reminder that all true spiritual power flows from Christ, the victorious Lamb of God (Revelation 5:12), and is exercised only by those genuinely united to Him.