Acts 19:14

Paul’s ministry was effective, but the traveling Jewish exorcists (people who try to drive out evil spirits) had no real power. They used the name of Jesus as if it were a magic word. However, they did not have a personal relationship with him or the indwelling Holy Spirit (God’s Spirit living in believers).

This contrast shows the difference between true faith and empty practice (compare Matthew 12:27; Mark 9:38–39; Luke 9:49–50; 11:19).

seven sons of . . . Sceva . . . chief of the priests--head, possibly, of one of the twenty-four courts.

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.

Acts 19:13-17

13. And certain of the vagabond Jews, exorcists, essayed to name over those which had evil spirits the name of the Lord Jesus, saying, We adjure you by Jesus whom Paul preacheth. 14. And there were certain sons of Sceva, a Jew, the chief of the priests, who did this. 15. And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye? 16. And the man in whom the evil spirit was ran upon them, and overcame them, and prevailed against them, so that they escaped out of that house naked and wounded. 17. And this was known to all both Jews and Grecians which dwelt at Ephesus; and fear came upon them all, and the name of the Lord Jesus was magnified.

13. To the end it may more plainly appear that the apostleship of Paul was confirmed by those miracles whereof mention was made of late, Luke doth now teach that when certain did falsely pretend the name of Christ, such abuse was most sharply punished. Whereby we gather that such miracles were wrought by the hand of Paul, to no other end, save only that all men might know that he did faithfully preach Christ to be the power of God; forasmuch as the Lord did not only not suffer them to be separate from the pure doctrine of the gospel; but did so sharply punish those who did draw them preposterously unto their enchantments; whence we gather again, that whatsoever miracles do darken the name of Christ they be juggling casts of the devil; and that those be coziness and falsifiers who draw the true miracles of God to any other end, save only that true religion may be established. [370]

Certain exorcists. I do not doubt but that this office did proceed of foolish emulation. God was wont to exercise his power diverse ways among the Jews; and he had used the prophets in times past as ministers to drive away devils; under color hereof they invented conjuration, [371] and hereupon was erected unadvisedly an extraordinary function without the commandment of God. Also, it may be that (God appointing it so to be) it did somewhat; [372] not that he favored it preposterously, but that they might more willingly retain the religion of their fathers, until the coming of Christ. Under the reign of Christ, wicked ambition caused strife between the Christians and the Jews. For exorcists were made after the will of men; after that (as superstition doth always wax worse and worse) the Pope would have this common to all his clerks, who were to be promoted unto an higher degree. For after that they be made door-keepers, forthwith the conjuring of devils is committed to them; and by very experience they set themselves to be laughed at. For they are enforced to confess that they give a vain title, and such as is without effect, for where is the power they have to conjure devils? and the very exorcists themselves do take upon them, to their own reproach, an office which they never put in practice. But this falleth out justly, that. there is no end of erring, when men depart from the word of God. As touching these men, we gather that they were wandering rogues, and such as went from door to door, of which sort we see many at this day in Popery; for he saith that they went about. By which words he giveth us to understand, that they went to and fro as occasion was offered them to deceive men.

We adjure you by Jesus. It is a thing like to be true, [probable] that these deceivers flee unto the name of Christ, that they might get new power, whereof they had falsely boasted before, or because the power which they had did cease, that they might darken the gospel. This invocation had two faults; for whereas they were enemies [373] to Paul's doctrine, they abuse the color thereof without faith, as it were, unto magical enchantments; secondly, they take to themselves without the calling of God that which is not in man's hand. But the lawful calling upon the name of God and Christ is that which is directed by faith, and doth not pass the bounds of a man's calling. Wherefore, we are taught by this example, that we must attempt nothing, unless we have the light of the word of God going before us, lest we suffer like punishment for our sacrilege. The Lord himself commandeth us to pray. Whosoever they be which have not the gift of miracles given them, let them keep themselves within these bounds. For when the apostles made the unclean spirits come out of men, they had God for their author, and they knew that they did faithfully execute the ministry which he had enjoined them.

16. The man running upon them. That is attributed to the man which the devil did by him. For he had not been able to do such an act of himself, as to put to flight seven strong young men being wounded and naked. And to set down for a certainty how the devil doth dwell in men, we cannot, save only that there may be [374] a contrariety between the Spirit of God and the spirit of Satan. For as Paul teacheth that we be the temples of God, because the Spirit of God dwelleth in us; so he saith again that Satan worketh effectually in all unbelievers. Notwithstanding, we must know that Luke speaketh in this place of a particular kind of dwelling; to wit, when Satan hath the bridle so much that he doth possess the whole man.

Furthermore, God meant to show such a token, that he might declare that his power is not included in the sound of the voice, and that it is not lawful superstitiously to abuse the name of his Son. And when he suffereth Satan to deceive us, let us know that we be more sharply punished than if he should wound us in the flesh. For the false show and color of miracles is an horrible enchantment to bewitch and besot the unbelievers, that they may be drowned in deeper darkness, because they refused the light of God.

17. There came fear. The fruit of that vengeance which God brought upon those who did wickedly abuse the name of Christ is this, in that they were all touched with reverence, lest they should contemn that doctrine, whose revenger the Lord hath showed by an evident token and testimony he would be, and they were brought to reverence Christ. For, besides that God doth invite us by all his judgments to come thus far, that they may terrify us from sinning, in this example peculiarly was the majesty of Christ set forth, and the authority of the gospel established. Wherefore, there is more heavy and grievous punishment prepared for deceivers, who, with their enchantments, profane the name of Christ wittingly, lest they promise to themselves that they shall escape unpunished for such gross sacrilege. Whereas he saith that it was made known to all men, it signifieth as much as commonly or everywhere. For his meaning is, that the matter was much talked of among the people, to the end the name of Christ might be made known to more men.

Footnotes:

[370] "Sanciatur," sanctioned or confirmed.

[371] "Exorelsmos," exorcisms.

[372] "Aliquid perfecerint," they accomplished somewhat.

[373] "Alieni," aliens from, strangers to.

[374] "Nisi quod statui potest," unless that it may be held there is.

Seven sons of one Sceva, a Jew, and chief of the priests - The original Ιουδαιου αρχιερεως, dignifies a Jewish high priest; but it is not probable that any sons, much less seven sons of a Jewish high priest, should be strolling exorcists: it is therefore likely that υἱοι Σκευα τινος ἱερεως, the sons of Skeva, a certain priest, as it stands in the Codex Bezae, is the true reading. The whole verse in that MS. reads thus: Among them there also the sons of Skeva, a priest, who wished to do the same: for they were accustomed to exorcise such persons. And entering in to the demoniac, they began to invoke that Name, saying, We command thee by Jesus, whom Paul preacheth, to go out. And the evil spirit angered, and said unto them, Jesus I know, etc. It has been often remarked that in our Lord's time there were many of the Jews that professed to cast out demons; and perhaps to this our Lord alludes, Mat 12:27. See the note there.
Josephus, in speaking of the wisdom of Solomon, says that he had that skill by which demons are expelled; and that he left behind him the manner of using exorcisms, by which they are cast out; and that those arts were known among his countrymen down to his own time; and then gives us the following relation: "I have seen a certain man of my own country whose name was Eleazar, releasing people that were demoniacs, in the presence of Vespasian, his sons, his captains, and the whole multitude of his soldiers. The manner of the cure was this: He put a ring, that had a root of one of those sorts mentioned by Solomon, to the nostrils of the demoniac, after which he drew out the demon through his nostrils; and, when the man fell down, immediately he adjured him to return into him no more, making still mention of Solomon, and reciting the incantations that he had composed. And when Eleazar would persuade the spectators that he had such power, he set at a little distance a cup of water, and commanded the demon, as he went out of the man, to overturn it; and, when this was done, the skill and wisdom of Solomon were showed very manifestly." Joseph. Antiq. book viii. cap. 2, sect. 5. Whiston's edition.
That there were such incantations among the Jews we know well, and that there are still such found, and that they are attributed to Solomon; but that they are his remains to be proved; and could this even be done, a point remains which can never be proved, viz. that those curious arts were a part of that wisdom which he received from God, as Josephus intimates. Indeed, the whole of the above account gives the strongest suspicion of its being a trick by the Jewish juggler, which neither Josephus nor the emperor could detect; but the ring, the root, the cup of water, the spell, etc.; all indicate imposture. Magicians among the Jews were termed בעלי שם baaley shem, Masters of the Name, that is, the name of Jehovah יהוה by a certain pronunciation of which they believed the most wonderful miracles could be wrought. There were several among them who pretended to this knowledge; and, when they could not deny the miracles of our Lord, they attributed them to his knowledge of the true pronunciation of this most sacred name.

And there were seven sons of one Sceva a Jew,.... Who strolled about the country, and used exorcisms: and

chief of the priests; that were at Ephesus; not the high priest of the Jews, for he would have been at Jerusalem, and not at Ephesus; though indeed it does not necessarily follow from the words, that Sceva himself was there, only his seven sons: however, no such name appears in the catalogue of the Jewish high priests, nor is it reasonable to think, that seven sons of an high priest should follow such a vagabond course of life: Beza's ancient copy only calls him "a priest"; and the Alexandrian copy reads his name, Sceuta, and the Ethiopic version omits it; it is the same with and signifies a spectator, or observer; see the Targum on 2 Samuel 13:34.

which did so; adjured the devils in the name of Jesus, to come out; at least they did so in one case, as follows.

One of the chief of the twenty-four courses into which the priests were divided, , or such as (according to the corruption of those times) had been high priests, and were laid aside, or were of the high priest’ s family, and hoped to succeed him.