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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.
"And this became known to all, both Jews and Greeks, that dwelt at Ephesus, and fear fell upon them all, and the name of the Lord Jesus was magnified. And many of them that had believed came confessing and making known their practices." For since they had got to possess such power as, by means of the demons, to do such things, well might this be the consequence. Look, in every case, how men are converted not so much in consequence of good things as of things fearful. In the case of Sapphira, fear fell upon the Church, and men dared not join themselves to them: here they received handkerchiefs and aprons, and were healed: and after this, then they came confessing their sins. Hereby the power of the demons is shown to be a great one, when it is against unbelievers.
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SUMMARY
Acts 19:18 captures a profound moment of spiritual revival in Ephesus, where a significant number of new believers, deeply impacted by the demonstrated power of God through Paul's ministry and the recent humiliation of the sons of Sceva, publicly acknowledged their faith. This acknowledgment was marked by open confession of past sins, particularly those related to the pervasive magical arts and occult practices of the city, and a transparent revelation of the specific deeds associated with their former lives, signifying a genuine and decisive break from their pagan past and a surrender to the Lordship of Jesus Christ.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices to convey its powerful message. Synecdoche is present in "shewed their deeds," where "deeds" stands for the entirety of their past sinful, particularly occult, practices, symbolizing the comprehensive nature of their repentance. The narrative itself functions as a form of Narrative Progression, showing the direct spiritual consequence and impact of the preceding events (the sons of Sceva incident and Paul's miracles) on the Ephesian populace. There is an implicit Contrast drawn between the false, powerless attempts at exorcism by the sons of Sceva and the genuine, transformative power of God manifested through Paul, which leads to this authentic repentance. Finally, the very act of public confession and revelation of deeds serves as a powerful Symbolism of spiritual cleansing, a decisive break from darkness, and a public alignment with the light of Christ.
THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 19:18 powerfully illustrates the biblical principle that genuine faith in Christ leads to profound repentance and a decisive break from sin. This public confession in Ephesus, particularly concerning involvement with the occult, underscores the radical nature of conversion in a pagan context. It highlights that true spiritual transformation is not merely an internal change but often manifests in outward actions that renounce past allegiances and practices. The willingness to expose shameful deeds demonstrates a deep conviction of sin and a complete surrender to God's authority, paving the way for spiritual freedom and a new life in Christ. This act of transparency is foundational to Christian discipleship, mirroring the call to walk in the light as Christ is in the light.
REFLECTION AND APPLICATION
The profound repentance witnessed in Ephesus serves as a timeless model for believers today. It challenges us to consider the depth and authenticity of our own conversion and ongoing walk with Christ. Are there "deeds" in our past or present lives—habits, associations, hidden sins, or even subtle forms of idolatry—that we have not fully confessed or decisively broken from? This passage calls for radical transparency before God, acknowledging that true freedom comes through honest confession and a willingness to expose and renounce anything that hinders our relationship with Him. It reminds us that genuine faith produces visible change, compelling us to shed the trappings of a former life and live entirely under the Lordship of Jesus. Our spiritual health and growth are often directly proportional to our willingness to confront and confess our sins, allowing God's transformative power to work fully within us.
Questions for Reflection
FAQ
Why was public confession so important for these new believers in Ephesus?
Answer: Public confession was crucial in Ephesus for several reasons. Firstly, it marked a clear and decisive break from the city's pervasive culture of magic, idolatry, and occult practices. In a society where these "deeds" were often performed openly or held significant cultural sway, a public renunciation served as a powerful testimony to their new allegiance to Christ and a clear separation from their former lives. Secondly, it demonstrated the genuineness of their repentance, as it required humility and courage to expose what was often shameful or secretive. This public act helped solidify their commitment and affirmed their new identity within the Christian community, which was often counter-cultural. Finally, it contributed to the "fear of the Lord" that spread throughout Ephesus, showing the tangible, transformative power of the gospel over the dark forces that previously held sway, as seen in Acts 19:17.
What does "shewed their deeds" imply, and how is it different from "confessed"?
Answer: While "confessed" (Greek exomologéō) implies a general, full, and public acknowledgment of guilt or wrongdoing, "shewed their deeds" (Greek anangéllō for "shewed" and prâxis for "deeds") goes a step further. It implies a detailed and specific revelation of the actual practices, actions, or involvement in the occult, magic, or other sinful activities. It's not just saying "I sinned," but "I did this and that." This specificity underscored the depth of their repentance and their desire for complete transparency and cleansing. It allowed for a more thorough and deliberate break from their past, often leading to tangible actions like the burning of their magic books mentioned in Acts 19:19.
Is public confession always necessary for believers today?
Answer: While the specific context of Ephesus (pervasive occult practices, public idolatry) made public confession a powerful and necessary demonstration of conversion, the principle of confession remains vital for all believers. 1 John 1:9 teaches that "If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness." This primary confession is to God. However, there are times when confession to others is appropriate and beneficial, particularly when sin has directly affected others, when seeking accountability, or when struggling with habitual sin (as encouraged in James 5:16). The Ephesian example highlights that genuine repentance often involves a decisive and visible break from past sinful patterns, which may manifest differently depending on the individual and cultural context but always requires honesty and a willingness to forsake sin.
CHRIST-CENTERED FULFILLMENT
Acts 19:18, with its vivid portrayal of widespread confession and renunciation of dark deeds, powerfully points to the supreme authority and transformative power of Jesus Christ. The very reason these individuals "believed" and "confessed" was the undeniable demonstration of Jesus' power over evil spirits, a power that ultimately resides in Him as the Son of God who came to destroy the works of the devil (1 John 3:8). Their public confession of deeds, particularly those related to the occult, foreshadows the ultimate judgment where "every knee will bow and every tongue confess that Jesus Christ is Lord" (Philippians 2:10-11). Jesus, as the Light of the World (John 8:12), exposes the darkness of sin and calls all people to repentance, offering forgiveness and new life to those who turn from their former ways. Their radical break from their past, culminating in the burning of magic books in Acts 19:19, is a tangible expression of the new creation they became in Christ, having been delivered from the dominion of darkness and transferred into the kingdom of His beloved Son (Colossians 1:13). Thus, this passage is a testament to Christ's ongoing victory over spiritual forces and His power to redeem and thoroughly sanctify those who trust in Him.