Missional Living (Acts 19:11-20)

Introduction

We can hear the word of the Lord Jesus, affirm its truth, and still hold on to practices that contradict it. A Jesus follower may attend church, use Christian language, and speak about faith while leaving certain habits, loyalties, and sources of security unexamined. Acts 19:11–20 brings us face to face with an important question: How am I responding to the word I have received?

The events in Ephesus are ancient, but the issue they expose remains relevant. God worked extraordinary miracles through Paul, confirming His messenger and demonstrating His power. Others attempted to use Jesus’ name without submitting to Him. Even some who had believed continued practicing magic until the events Luke records moved them to confess their deeds and destroy the materials that sustained those practices. The Lord’s word was spreading, and its power became visible as people brought their lives into obedience to it.

This passage helps the modern Jesus follower understand the importance of receiving and responding properly to the word of the Lord Jesus. His name calls for reverence, His message calls for obedience, and His authority reaches into the parts of life we may prefer to keep unchanged. As we study these events, we should ask where we need to confess sin, abandon competing allegiances, and remove the means of returning to what Christ calls us to leave behind. The word we receive must be allowed to prevail in the life we live.

      ¹¹ Now God worked unusual miracles by the hands of Paul, ¹² so that even handkerchiefs or aprons were brought from his body to the sick, and the diseases left them and the evil spirits went out of them.

Authenticating the Messenger (Acts 19:11-12; Supporting Passages Acts 5:11-12)

Acts 19:11-12 – Paul was working with his hands during his ministry in Ephesus, providing for his own needs and those of his companions (Acts 20:33–35).¹ He was a tentmaker by trade (Acts 18:3). In that work, it would have been natural for him to wear an artisan’s apron and use a cloth to wipe sweat from his brow. These ordinary articles fit Luke’s description of the handkerchiefs (σουδάρια, soudária, sweat cloths) and aprons (σιμικίνθια, simikínthia, work aprons) taken to the sick. Luke says they were brought from his body (ἀπὸ τοῦ χρωτὸς αὐτοῦ, apó tou chrotós aftoú, literally “from his skin”). Through articles that had touched the apostle, God brought healing and expelled evil spirits. Two things are being accomplished thereby: (1) demonstrating the power of Jesus’ kingdom and (2) authenticating Jesus’ servant (Acts 19:11–12).

Some commentators say that God is merely accommodating the beliefs of the people and that the items taken from Paul’s body are not instrumental in the miracles. Luke does not go into specifics about how the handkerchiefs and aprons were used to bring healing and cast out evil sprits. That is not his point. Polhill states it best when he writes, “[T]he miracles wrought by the apostles are never presented as ends in themselves but always as opportunities, assistance to faith and commitment.” (Polhill, 1992, p. 402)

There were precedents in the history of the Jews showing that the power of the kingdom, even if it were waning, could be present on a body or on things used by kingdom people. When that power effected a miracle it was to be regarded as a sign. In the unusual happening witnesses are presented authentication of a ministry, indication of the authority that had been given to a person by the Lord, and confirmation of claims.

It won’t be long before someone will see the power of the kingdom and, although they do not know the King, will attempt to acquire and use His resources for their own endeavors. Having shown his reader the real ministry of Paul, the author goes on to show us folly of fooling around with the name of Jesus and finding out that the spiritual forces of darkness know the difference between Jesus’ disciples and charlatans.

      ¹³ Then some of the itinerant Jewish exorcists took it upon themselves to call the name of the Lord Jesus over those who had evil spirits, saying, “We exorcise you by the Jesus whom Paul preaches.” ¹⁴ Also there were seven sons of Sceva, a Jewish chief priest, who did so. ¹⁵ And the evil spirit answered and said, “Jesus I know, and Paul I know; but who are you?” ¹⁶ Then the man in whom the evil spirit was leaped on them, overpowered them, and prevailed against them, so that they fled out of that house naked and wounded.

The Difference on Display (Acts 19:13-16; Supporting Passages)

Acts 19:13 – Exorcisms were not exclusive to the Christian community. Before the church was birthed, the Jewish community already had people who practiced exorcism. Jesus acknowledged their activity when defending His own casting out of demons (Matthew 12:27; Luke 11:19). Against the background of God’s extraordinary works through Paul, Luke introduces itinerant Jewish exorcists (περιερχομένων Ἰουδαίων ἐξορκιστῶν, perierchoménon Ioudéon exorkistón) who attempted to invoke the name of the Lord Jesus over those who had evil spirits. They were attempting to get the same results.

Two connected features stand out in their wording. First, they invoke “the Jesus” (τὸν Ἰησοῦν, ton Iisoún), identifying the particular person whose authority they hope to employ. Second, they specify “whom Paul preaches” (ὃν ὁ Παῦλος κηρύσσει, on o Pávlos kiríssi). They identify Jesus by another man’s proclamation. In the second feature of their exorcism language, they reveal that knowledge of this Jesus is being presented by Paul… not themselves; they themselves do not know or preach Him. Correct wording is their concern because they are really spell casting.

They thought that success turned on the correct use of the magical formula. (Robertson, 1933, Acts 19:13)

If God is doing a work through you, it will not be long before people will try to do that same work using your words, using conventions of your ministry, and using what they view as essential elements of your effectiveness. They are watching with the goal of getting insight on how to imitate what the Lord is doing through you. For example, if you are achieving results and using the phrase “in Jesus name,” people who want to achieve the same results will begin using those words and His name as a way of making their own ministry manifest the same outcomes.

Acts 19:14 – After describing the rise of copycats among the itinerant Jewish exorcists, Luke turns to a particular case: seven brothers who did so (τοῦτο ποιοῦντες, touto poiountes)—that is, they attempted to invoke Jesus’ name over those afflicted by evil spirits. These seven sons of Sceva stand out for two reasons: (1) their father’s identification as a Jewish chief priest (Ἰουδαίου ἀρχιερέως, Ioudaiou archiereōs) and (2) the humiliating outcome of their efforts. Through their failed attempt to use Jesus’ name, God would magnify that name and move believers who still practiced magic to renounce it.

Ephesus was a city known for its pervasive practice of the occult. The Jews that performed exorcisms were held in great by the witchcraft community. The occult subculture now contained pagans, those practicing Judaism, and Jesus followers. The magic practitioners from each of these subcommunities would have watched with great interest the efforts of the seven sons of Sceva.

Among practitioners of magic in ancient times Jews enjoyed high respect, for they were believed to have exceptionally effective spells at their command. (Bruce, 1988, p. 368)⁶

Acts 19:15 – The evil spirit (τὸ πνεῦμα τὸ πονηρόν, to pnévma to ponirón) answered (ἀποκριθέν, apokrithén) their incantation. Absent from Luke’s record are the distress and pleading seen when demons confronted Christ. There is no mention of crying out against torment and begging not to be sent into the abyss (Mark 5:7–12; Luke 8:28–31). Here the response reads as a composed challenge to the authority of those who took it upon themselves (ἐπεχείρησαν, epechírisan, “attempted” or “undertook”) to drive out the evil presence.

Here we must slow down. The translation of the underlying Greek into English has lost some of its fidelity in the NKJV. Two different words used by the evil spirit are translated as know.

With these two definitions in mind we can revisit and unpack what the evil spirit says:

Jesus know (τὸν Ἰησοῦν γινώσκω, ton Iisoún ginósko) or I am familiar with Jesus through experience, and Paul I know (καὶ τὸν Παῦλον ἐπίσταμαι, ke ton Pávlon epístame) or I have acquired intel about this man; but who are you?

The demon says that he is familiar with Jesus through experience (Mark 1:23-24; Luke 4:33-34; Mark 1:34; Luke 4:41) and has information about Paul (Acts 16:16-18). The same demon indicates ignorance of seven sons of Sceva.” In other words, “Tell me who you are because, I have no prior experience or intel or you. We have been briefed on Paul, the Power in him, and his relationship with Jesus. If we see Paul, Paul’s sweat cloth, or Paul’s apron, we know to just leave.”

Acts 19:16 – The demon was not going to depart. In fact, knowing that there was no power and no reason to be afraid, he used the person he possess to abuse the seven sons of Sceva. This was a terrible outcome.

With the extreme sense of modesty characteristic of Judaism, the nakedness of the Jewish exorcists was almost symbolic of their total humiliation in the incident. (Polhill, 1992, p. 404)

Two lessons emerges from the story. First, Christianity is not to be confused or conflated with magic. There will be no mixing of the ministry with the occult. The program of Jesus stands in opposition to unapproved approaches to interact with the spiritual realm. Second, the name of Jesus is no magical incantation that can be used to make things happen. If the person using the name does not know the Lord, they are trying to get results without having relationship or power. 

     ¹⁷ This became known both to all Jews and Greeks dwelling in Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified. ¹⁸ And many who had believed came confessing and telling their deeds. ¹⁹ Also, many of those who had practiced magic brought their books together and burned them in the sight of all. And they counted up the value of them, and it totaled fifty thousand pieces of silver. ²⁰ So the word of the Lord grew mightily and prevailed.

Section Title (Acts 19:17-20; Supporting Passages)

Acts 19:17 – The outcome of the failed attempt to cast out the demon became known to all Jews and Greeks; a city immersed in the occult heard that an evil spirit could not be evicted by well-connected Jewish exorcist that used the name of Jesus. What came of that is the important thing. Jesus name was magnified (ἐμεγαλύνετο, emegalíneto). When the word name is used here it is more than the proper noun that was used to refer to the Christ. The name is the person of Christ, the program of Christ, and the message preached about Christ. All of it together was made to be held in high esteem. Even the demon’s testimony gave credence to the claims that Jesus is the Christ and Son of God and that Paul had been sent to proclaim his message of salvation. The word translated magnified means to exalt, glorify, or speak highly of. In the end both Jews and Greeks in Ephesus were glorifying and exalting Jesus.

Acts 19:18-19 – Look now at the effect on the Jesus follower community. Within the church or among the many who had believed there were people practicing witchcraft and using the occult to achieve their goals. They came forward admitting their faults or confessing and telling what they had been doing. The came (ἠρχοντο, ērchonto) of verse Acts 19:18 is in the imperfect; this is an ongoing activity that was occurring over a period of time.

Came (ἠρχοντο [ērchonto]). Imperfect middle, kept coming, one after another. Even some of the believers were secretly under the spell of these false spiritualists just as some Christians today cherish private contacts with so-called occult powers through mediums, seances, of which they are ashamed. (Robertson, 1933, Acts 19:18)

The preaching of Paul had no doubt already (1) declared that Jesus is the only way of salvation and (2) denounced the practice of magic. However, it went unheeded until the seven sons of Sceva were stripped and wounded. In the end everyone saw the truth of what the apostle had been saying. So convincing was the preaching pared with the abject failure of the intinerant Jewish exorcists that those who were dabbling in demonic activities abandoned it all together. By burning their books they declared three things about the occult:

When the means for ungodliness are eliminated the person is serious about not sinning. By burning the books they eliminated the tools of their evil endeavors. This is true repentance. What sins am I saying that I am forsaking but keeping the equipment, the software, the relationship used to commit that sin?

This was a while in coming and did not take place over night. It was the work of God to get the people there and a process for them to participate in purifying their lives.

The verb translated burned is the imperfect active of κατακαιω [katakaiō]. It took a good while to burn them completely (up, we say; down, the Greeks say, perfective use of κατα [kata]). These Magical Papyri or slips of parchment with symbols or magical sentences written on them called Ἐφεσια Γραμματα [Ephesia Grammata] (Ephesian Letters). These Ephesian Letters were worn as amulets or charms. (Robertson, 1933, Acts 19:19)

But why did it take so long? Sanctification is not immediate:

Magic was part of Ephesian culture. Nor should one question the integrity of these Ephesian Christians who only now openly forsook such ways. Salvation involves a process of growth, of increasing sanctification. And after all, the Ephesian spells were not that remote from the horoscopes and board games that supposedly communicate telepathic messages with which many Christians dabble in our own day. (Polhill, 1992, p. 405)

Acts 19:20 — The So (οὕτως, houtōs) that opens this verse can also be translated “thus” or “in this way.” The verbs grew (ηὔξανεν, ēuxanen) and prevailed (ἴσχυεν, ischyen) are both in the imperfect. They are portraying ongoing past activity. The same verse could be translated “So the word of the Lord Jesus was growing and was gaining strength.” Luke describes the Lord’s message spreading and demonstrating its power. In this context, that power is evident in changed lives.

Although “all those who dwelt in Asia heard the word of the Lord Jesus” (Acts 19:10), some who believed continued practicing magic (Acts 19:18). The message had reached their ears, but its implications were not yet governing certain area of their lives. In this way points back to the events through which God brought further change. Through the extraordinary miracles, the humiliation of the self-appointed exorcists, and the resulting fear and confession, the Lord exposed the incompatibility of magic with the Way. Jesus’ name was magnified, and believers demonstrated their repentance by destroying the tools of their former practices. The word they had heard was visibly overcoming and destroying the works of the devil (1 John 3:8). “It was a day of triumph for Christ in Ephesus, this city of vast wealth and superstition” (Robertson, 1933, Acts 19:20).

Conclusion

What are we to do with these things. Prayerfully consider the questions and action items in the table below. May God be at work prevailing in your life as you seek His counsel in prayer at the word of the Lord Jesus.

Endnotes

¹ Paul’s activities in the city of Ephesus were broad and far reaching. The table below provides those that are known and some that are supposed.

² The glory seen in Moses face was passing away (2 Corinthians 3:7, 13). Whether passing away means (a) diminishing over time as Moses was away from the meetings with God or (b) that the ministry of Moses was temporary, we should see the point: it authenticated him as a man of God and implied his authority. I personally believe this is what happens for every Christian that meets with God; in Moses case they were allowed to see a diminishing glory as a means for declaring him as designated by God to be heard and obeyed.

³ Some will point to the fact that Jesus told the woman that her faith had made her well. So was it the power in the hem or the Power in Him that fixed the flow? Either question misses the point. What point? Jesus was authenticated by the outcome. As Dietrich Bonhoeffer sad, the question is not how. God can use any how. The miracle says that the question to be asked is “Who is this?” (Bonhoeffer, 1966).

⁴ In the healings associated with Peter’s ministry, including the expectation surrounding his passing shadow, the authenticity of the message and the minister were confirmed (Acts 5:12–16; compare Acts 4:29–30; 14:3).

⁵ Stephen’s angelic countenance recalls the shining face of Moses (Acts 6:15; Exodus 34:29–35). This resemblance suggests divine authentication. Like Moses, Stephen lived in fellowship with God, as indicated by his fullness of the Holy Spirit and his vision of God’s glory (Acts 6:5, 8–10; 7:55–56), and brought God’s message to His people (Acts 6:10; 7:2–53). The connection with Moses is my own interpretive inference from Luke’s description.

⁶ Several magical papyri which have survived from those days to ours contain attempts to reproduce the true pronunciation of the ineffable name—Iaō, Iabe, Iaoue, and so forth—as well as other Jewish expressions and names such as Sabaoth and Abraham, used as elements in magic spells. The Jewish high priest was the one man who was authorized to pronounce the otherwise ineffable name; this he did once a year, in the course of the service prescribed for the day of atonement.

⁷ According to magical theory, the potency of a spell is bound up with its secrecy; if it be divulged, it becomes ineffective. So these converted magicians renounced their imagined power by rendering their spells inoperative.

References

Arndt, W., Danker, F. W., Bauer, W., & Gingrich, F. W. (2000). In A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed.). University of Chicago Press.

Bonhoeffer, D. (1966). Christ the center (J. Bowden, Trans.). Harper & Row.

Bruce, F. F. (1988). The Book of the Acts. Wm. B. Eerdmans Publishing Co.

Polhill, J. B. (1992). Acts (Vol. 26). Broadman & Holman Publishers.

Robertson, A. T. (1933). Word Pictures in the New Testament. Broadman Press.

Toussaint, S. D. (1985). Acts. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2). Victor Books.