Acts 19:1–20

By the upper coasts, or country, we should understand an inland route rather than a coast route. The coast was seen as lying on a lower level than the inland country. In line with this, some good authorities read that he came down to Ephesus, for the city stood on the river Cayster, a few miles from its mouth... A centre of trade, the seat of government, and a stronghold of idol worship — all this made it a place of no small importance.

He went over Galatia and Phrygia in order, strengthening all the disciples (Acts 18:23)... This time he reversed his route, going through Galatia before Phrygia, shaping his course, it seems, for Ephesus, which he had promised to visit (18:21). He had preached in both these provinces on his earlier journey, and he wanted first to revisit those places of work and to strengthen all the disciples.

So these converts matched their teacher Apollos completely. It is quite true that Apollos was later taught the way of God more accurately; but clearly his teaching had shaped the souls of his converts at the start. It is often so even now. The gospel first used in the conversion of souls goes far to set the character of their Christian life. The nature of the start often decides the whole of the believer's course, and so it matters greatly to preach a full gospel.

The apostle does not question the reality of their faith... So they were not even on the ground of Christian profession. As the apostle concluded, John's was "the baptism of repentance, telling the people to believe in the one who was to come after him, that is, Jesus." Christian baptism assumes that He is dead and risen, that the work of redemption is finished, and that eternal life and forgiveness of sins are proclaimed in His name. They were believers. The Holy Spirit had worked in their souls, so that the word of God had entered. But they were entirely without even the privileges that faith in the gospel receives at once.

They had faith, they looked to His person; but they had not grasped His work for the peace of their souls... It is likely that he saw something which showed his keen eye that these souls were not at rest, not in the liberty of grace. In spirit they were still under the law.

The people mentioned in these verses were believers, but they were not Christians. A Christian is a saint who has the Holy Spirit. True, every Christian is a saint, but he is something more; and that something is a very great deal more, for it is the Holy Spirit... They were disciples of John, and all John's disciples believed that Christ would baptize with the Holy Spirit. But they did not know that the promise had been fulfilled.

it shows that a man may be a believer, may be a child of God, may be converted, and yet may not have the Holy Spirit. They were disciples, and the apostle credits their belief, but still asks, "Did you receive the Holy Spirit when you believed?"

This case gives no ground for saying that there are true believers on Christ today who have not received the Spirit at all. Christ is preached now, and not the baptism of John — that is, wherever the gospel is truly preached.

Another important fact opens Acts 19. Paul found at Ephesus a dozen disciples who were in a very ambiguous position. They were not exactly Jews, and they were certainly not Christians in the true sense: they were in a transition state between the two. Does this appear startling to you? It is likely to disturb those who are used to thinking, or at least saying, that everyone must be in one of the two states. They hold that a middle position between them is impossible. But that is not the fact. It is always good to face the word of God; and God has written nothing in vain.

It is important to see what the inspired narrative makes clear here. These souls had been taught only in part. Paul found them at Ephesus after Apollos had gone to Corinth, and the narrative owns them as disciples. The apostle does not question the reality of their faith. He probably noticed a certain legalism in them, which raised the question not whether they were born of the Spirit, but whether they were sealed by Him.

In Acts 19:2, Paul asks whether they had received the Holy Spirit since they believed. They answer that they have not yet heard whether the Holy Spirit has come. They were John's disciples, so they did not doubt that the Holy Spirit exists. Every thoughtful Jew acknowledged the Holy Spirit spoken of by the prophets. But they had not heard whether the Holy Spirit had come in power, as John 7 speaks of it, and as John the Baptist had said: He would baptise with the Holy Spirit.

The apostle no doubt noticed a certain unease in these "disciples." That led him to ask whether they had received the Holy Spirit since they believed. So there is — certainly there was in the apostle's mind — such a thing as receiving the Spirit after believing.

The disciples Paul found at Ephesus were disciples of John. The question the apostle asked them has often been made the foundation of wrong teaching about the Holy Spirit. It is claimed that the Holy Spirit must be received in a special way after conversion. The little word "since" in Paul's question must be changed to "when," because it is mistranslated: "Did you receive the Holy Spirit when you believed?"

We must not suppose this is a question of miracles, or powers, or tongues, or anything of that kind. These very signs might follow too. The early Christians did work miracles, and they had the gift of tongues. But these were only the outward proof of the Holy Spirit. He had always worked whatever was for God's glory in man, yet He was never given in person to believers until after redemption... But can the Holy Spirit come and dwell in us? Only through redemption, when God has righteously put our sins and iniquities away from before His eye.

They were truly "disciples," and they had believed as much of the facts about Christ as they had heard. The Holy Spirit is given to those who believe "the word of truth, the gospel of your salvation" (Eph. 1:13). They had not believed it, because they had not heard it, and so they had not received the Spirit. Like Apollos, they had only heard the earliest beginnings of things, connected with John the Baptist...

Scripture gives no definite teaching about the way baptism is done. The great point is what those baptised were baptised to: compare Acts 19:3. The idea in the word is "washing," as with the priests of old (Ex. 29:4), rather than "sprinkling," as with the Levites.

The Greek preposition means "unto" (or "to") as often as "into." Which one it means depends on the context or on the nature of the case… So in Acts 19:3 it is "unto," as in the Authorised Version, not "into" as in the Revised. Baptism is the symbol of profession. Reality depends on faith; which might, or might not, be true of the baptised.

Twelve people had believed, but they had no teaching beyond John's: their baptism matched it. What they looked for was a Christ still to come, and a Holy Spirit whom He would give. John's baptism called for repentance, but it never went outside Judaism… It was a baptism to repentance for man on the earth, not to Christ's death and resurrection.

Scripture is plain that John's baptism is quite distinct from Christian baptism. Disciples who had been baptized with John's baptism had to be baptized to Christ when they received the full truth of the gospel (Acts 19)… Confessing a Messiah still to come is very different from confessing His death and resurrection, and this is the root of differences which carry weighty consequences.

John also baptizes to death, in the baptism of repentance. Death is the wages of sin, and those he baptized confessed their sins as justly deserving death. But John could not yet baptize to Christ's death; for He had not died.

They were not therefore even on the ground of Christian profession, for, as the apostle concluded, John's was "a baptism of repentance"… Christian baptism supposes Him to be dead and risen, the work of redemption accomplished, with eternal life and forgiveness of sins proclaimed in His name. They were believers, and the Holy Spirit had worked in their souls so that the word of God had entered. Yet they fell wholly short of the privileges that faith in the gospel enjoys at once.

How many rest on a promise and have no notion that anything has been accomplished! They agree, of course, that the Saviour has come. But of salvation come, and of God's righteousness revealed, they know nothing… "Am I His, or am I not?" is the question that keeps troubling them.

You can see the state of their souls in this: they at once bowed to the new message, and "were baptized in the name of the Lord Jesus."… Paul then laid his hands upon them, and "the Holy Spirit came on them; and they spoke with tongues, and prophesied."… So these disciples passed off Jewish ground and became Christians. They were no longer in the flesh, but in the Spirit, because the Spirit of God now lived in them.

This case gives no ground for saying that there are true believers on Christ today who have not received the Spirit at all. Christ is what is preached now, not the baptism of John.

This raised a further question: "Into what then were you baptized?" The answer was, "Into John's baptism." So they were not even standing on the ground of Christian profession. As the apostle concluded, John's was "a baptism of repentance, telling the people to believe in the one who was to come after him, that is, Jesus." Christian baptism assumes that He is dead and risen, that the work of redemption is finished, and that eternal life and forgiveness of sins are proclaimed in His name. They were believers, and the Holy Spirit had worked in their souls so that the word of God had entered; but they fell wholly short even of the privileges that faith in the gospel enjoys at once.

It pointed to the end of the old order and to a new position. It was not the familiar routine that traditionalists would make of it. Scripture is just as plain that it is quite distinct from Christian baptism. Disciples who had been baptized with John's baptism had to be baptized to Christ when they received the full truth of the gospel (Acts 19)... Confessing a coming Messiah is very different from confessing His death and resurrection.

John's baptism was so far from being a symbol of Christ's death that, as far as people received it, Christ would not be put to death at all, but received by faith. So (Acts 19) those who had received it had to be baptized over again.

There can be little question that to be baptized unto Moses means bringing the people into association with Moses, under his authority. In the same way, baptism unto the name of the Lord Jesus brought people onto the ground where His authority was supreme. It brought them into the company of those who owned that authority... Its meaning is the absolute authority of Christ as Lord, and the responsibility of those who are baptized to confess it.

The whole administration of the ways of God is in His hands. All ministry and power is there; God has made all authority and rule subject to Him. So Jews, who were already connected with the name of Jehovah by circumcision, had to own Him whom God had made Lord and Christ. "In the name of Jesus Christ," or "the Lord Jesus," connects baptism, I think, with the power and authority of that name. "Unto the name" would mean confessing His name as Lord, and this must be confessed and owned to the glory of God the Father.

Not knowing the Lord Jesus, they were ignorant of the Pentecostal gift of the Holy Spirit. The men believed the word of Paul, and showed the sincerity of their confession in that they were baptized in the name of the Lord Jesus.

There is no ground in this case for saying that there are true believers on Christ today who have not received the Spirit at all; for it is Christ who is preached now, and not the baptism of John; that is, where the gospel is really preached.

It was pure ignorance that held back their advance in truth — not stubbornness, and not the absurd and wicked error some have charged them with... In Scripture, John's baptism went with his call to repent, as we have just seen. It also went with the call to believe on the coming Messiah, that is, Jesus. It was in no way the blasphemy of accepting John as Messiah. They knew of promise, not of accomplishment: but that was to stop short of the gospel. They are now given to receive the full truth and blessing. Paul preached to them Jesus. What is there for souls which is not through Him and in Him?

The Holy Spirit, however, would not come upon them while they believed only in a Christ who was still to come. Then they were baptised in the name of the Lord Jesus. They believed that He had come, that He was delivered for their offences and raised again for their justification, and that He was now glorified at the right hand of God. So He fell upon them, just as He had at the beginning upon those of their own people who believed in the same way.

John had announced that the baptism of the Holy Spirit would be the result of Christ's intervention. Yet these twelve men did not know whether there was yet any Holy Spirit. That was plain proof that they had not come into the house of God in which He dwelt.

There were about twelve men here. The number of women is not mentioned, because the stress falls on the public side of things. This reminds us that whenever we read of the public giving of the Spirit, it was always to many people, never to an individual. Also, there was always an apostle present. The work had to go on in unity with the other assemblies: no assembly was to act on its own.

Here now are Jews outside their own land. The Old Testament had never indicated that Jews would be blessed anywhere but in the land of promise. Could these then be publicly received as Christians by the gift of the Spirit? God gives the answer plainly when Paul baptizes them and lays his hands on them as an indication of fellowship. This is the fourth occasion of a public bestowing of the Spirit of God with such signs as speaking with tongues. Each of these occasions involves a different class of people: first Jews at Jerusalem (ch. 2), then Samaritans (ch. 8), then Gentiles (ch. 10), and in this case Jews outside their own land.

There is no ground in this case for saying that there are true believers on Christ today who have not received the Spirit at all. The preaching now is Christ, not the baptism of John — that is, wherever the gospel is truly preached.

At Ephesus the apostle brings the little nucleus of disciples into full Christian truth and privilege (Acts 19). He carried on the work for more than two years, first in the synagogue, then in the school of Tyrannus. So not the capital only but the province also heard: everyone living in Asia heard the word of the Lord, both Jews and Greeks. And that word, with special powers worked by God through the hands of Paul, grew mightily and prevailed.

For three months he patiently preaches Christ in the synagogue and reasons with the Jews, sure of God's strength and of the truth. He gives first place, as the field of testimony, to the people who had been God's instrument: "To the Jews first." It is no longer said, "Salvation is of the Jews," but it is still preached to them first.

For three months he spoke boldly in the narrow setting of the synagogue. He argued and urged on them "the kingdom of God" (v. 8). Of all subjects it was the one best suited to searching Jews, who knew the law and the prophets. The godly, as we hear of Joseph of Arimathea, were looking for the kingdom of God (Luke 23:50-51). This involved his opening to them the sufferings of Christ and the glories after these. He never thought of belittling that kingdom, still less of denying it, because Christians now have higher possessions and richer grace in the great mystery about Christ and about the assembly (Eph. 5:32).

The kingdom of God is the realm where the authority of God rules. This kingdom had to be set up even before the gospel of the grace of God was announced, which came after the death and resurrection of the Lord. Paul preached both (Acts 20:24-25). There are not two gospels. The kingdom speaks of the authority of God set over His subjects. The grace of God is vital too, for authority and grace complete one another.

Everywhere he preached the kingdom among the disciples. This clearly touches the present. No doubt he spoke of the kingdom God will set up in public view, when he spoke of things to come. But he also kept it before them that in receiving Christ as Lord they had already come under the authority of God. And he showed them what it meant, in daily life, to be subject to God's holy will.

He was a teacher, and no ordinary one. He could take on both Jews and Greeks in discussion (Acts 19:8-10), and no one had yet beaten him in fair argument… In his ministry of the Word, Paul, as usual, brought the truth to his own people first, in the synagogue. There he spoke boldly for three months, reasoning and persuading them about the kingdom of God. The earlier work of Apollos must have given the Jews there some preparation, though the Apostle surely widened the teaching. He reasoned and persuaded with a fullness that Apollos likely did not have.

At the end of that time he saw that his work there was finished. The remnant chosen by grace now stood out, and the rest were hardened. So he made the break complete. He left the synagogue and took the disciples with him, to continue his service in the school of Tyrannus — just as at Corinth he had left the synagogue for the house of Justus. This made it quite plain that God was not establishing a fresh group of enlightened believers among the Jews. He was establishing a new thing altogether, taking in both Jews and Gentiles.

The reader will find the unusual expression "the way" in Acts 9:2; 19:9, 23. We have translated it word for word from the Greek. We have no doubt it was a nickname given to Christianity, just as the world has always invented one for true godliness.

At that time, being a Christian meant more than believing on the Lord Jesus and enjoying peace with God — blessed though these things are. It was a way of life, and not in some parts of life only but in every part. The walk of the believers, alone and together, was so distinctive that people could see it as a particular "way."

The truth preached in the synagogue had now brought out plainly those who received the love of it so that they might be saved. It brought out no less plainly those whose hard rejection of it led them to speak evil of the Way in front of the crowd. Staying longer could have served no good purpose. It would have led to bitter quarrelling and abuse from the opponents. To withdraw from them at this point was clearly of God. The synagogue was no longer a fitting place. A room large enough was owed, not only to the disciples, but to the testimony. So the apostle carried on his daily teaching in the school of a man who, as far as we can judge, taught rhetoric or philosophy.

This led the apostle to the decisive step of leaving them and separating the disciples. A new era began. Until now the converts from among the Jews seem to have kept their place in the synagogue. But now the time had come when believers in Christ must stand apart from His enemies, and must be gathered together as the assembly. God had borne with His ancient people with much patience. Paul loved his own countrymen deeply, and he had gone in and out among them. He kept hoping against hope that their hearts would open to receive his message.

For three months he reasoned with the Jews in the synagogue, persuading them of the gospel. At the end of that time he saw that his work there was finished. The remnant according to the election of grace was now clear, and the rest were hardened. So he made the break complete. He left the synagogue and took the disciples with him, to continue his service in the school of Tyrannus. At Corinth he had done the same, leaving the synagogue for the house of Justus. This made one thing quite plain. What God was establishing was not a fresh group of enlightened believers among the Jews. It was something entirely new, taking in both Jews and Gentiles.

The name is Greek, and nothing is said about Tyrannus being a disciple, so the Christians may have rented the "school," just as halls are rented today.

So the place of testimony was of no importance: all the value, virtue, truth, grace, and glory we boast in is in the One preached.

The opposition in the synagogue really helped the work forward. Gentiles would no doubt come to the school more readily than to the synagogue. And Jews, if they wanted to learn, could just as easily listen to one of their own nation teaching there. This went on for about two years, so that, as the historian tells us, "all the residents of Asia heard the word of the Lord, both Jews and Greeks" (Acts 19:10).

"God was doing extraordinary miracles ('no ordinary miracles') by the hands of Paul." Compare this with the account of the Spirit's extraordinary energy flowing out through Peter and the other apostles in Acts 5. Note that there, as in Ephesus, the same phrase appears — "by the hands of the apostles." Whoever the servant, he was only the instrument or channel of the divine power.

What characterizes the whole account of Ephesus as we have it here is the uniqueness of power shown. It is at the very seat of the enemy's power. You see this in the notorious idolatry there — the worship of Artemis or Diana, in her image that fell down from heaven — and in the demon-possessions, sorcery and magic that filled the place. For this very reason God had to put His power forth in a decisive way.

The power of God is now shown in an extraordinary way in connection with Paul, the minister of this new and heavenly grace. Napkins (or sweat-cloths) and aprons from his skin — both signs of a toil that sin has made necessary — not only healed disease but drove demons out of those who had them. So has love's labour worked through Him who came under the penalty of sin to heal spiritual disease and destroy the power of Satan.

This did not happen only when the apostle was present or when he spoke. What had touched him still worked for the sick who could not come to him. The faith that carried handkerchiefs or aprons from him to them had its reward: the diseases left them, and evil spirits (a distinct class) went out.

These works attested the kind power of God in man and for man. Later that power will triumph in the kingdom, where all things will be put into the hands of the glorified Son of Man... They were testimonies to His defeat of the devil in man's favour, powers of the world to come — though of course only samples of what will then be universal. Neither the church nor any individual saint has had ground to boast about this through the long centuries since.

He certainly was a vessel to carry the knowledge of grace, and just as surely a vessel that displayed divine power... Ephesus had never seen such miracles before, and nowhere else were greater ones done. The Lord's words, "Greater works than these will he do, because I am going to the Father" (John 14:12), had abundant fulfilment through Paul as well as Peter.

This is so unusual that it is the only case of its kind recorded in Scripture. Many people were healed before this by simply touching the edge of the Lord Jesus' garment. Certain would-be healers have tried to imitate this, but this is not faith.

Gifts of healing showed that the gospel of God was not words only, wonderful as they were, but active love to men. Handkerchiefs from Paul's body healed the sick in Ephesus, as a witness alongside the word that all Asia heard. Yet Paul left Trophimus, himself an Ephesian, sick at Miletus — and that was while he was begging Timothy to come to him... such gifts pointed outward, to the world.

At this time in Ephesus God backed His Word by working special miracles through Paul. People brought napkins and aprons that had touched him to the sick, and that contact alone healed them. Some also had evil spirits driven out. This is so unusual that it is the only case of this kind recorded in Scripture. Many were healed before this by only touching the hem of the garment of the Lord Jesus (Matthew 14:36). Certain would-be healers have attempted to imitate this, but this is not faith.

"God was doing extraordinary miracles by the hands of Paul." It is worth comparing this with the account of the extraordinary energy of the Spirit flowing out through Peter and the other apostles in Acts 5 (verses 12, 16). There, as in Ephesus, we find the same phrase — "by the hands of the apostles" — showing that, whoever the servant, he was only the instrument or channel of the divine power.

God now shows His power in an extraordinary way through Paul, the minister of this new and heavenly grace. Napkins (or sweat-cloths) and aprons from his skin not only healed disease but drove demons out of the people who had them. Both cloths are signs of the toil that sin has made necessary. So has love's labour worked through Him who came under the penalty of sin to heal spiritual disease and destroy the power of Satan.

God attested the apostle in a special and generous way. All who were willing to see could see that God owned Paul as a servant of the God of heaven. He certainly was a vessel to carry the knowledge of grace; he was just as surely a vessel that displayed divine power... Ephesus had never seen such miracles, and nowhere else had they been greater. The Lord's words, "Greater works than these will he do, because I am going to the Father" (John 14:12), had abundant fulfilment through Paul as well as Peter.

In this way God attested His kind, beneficial power in man and for man. In time to come it will triumph in the kingdom, where God will put all things into the hands of the glorified Son of Man... Meanwhile the Spirit is here on earth to bear witness of Him and of the victory He achieved in righteousness over Satan. This is the principle behind those early displays of divine energy in man. They were testimonies to His defeat of the devil in man's favour. They were powers of the world to come — only samples, of course, of what will then be everywhere.

God did not forget bodies: gifts of healing showed that the gospel of God was not words only, blessed as they were, but active love to men. So handkerchiefs from Paul's body healed the sick Ephesians (Acts 19:12), a witness alongside the word which all Asia heard. Yet Paul left Trophimus, himself an Ephesian, sick at Miletus (2 Timothy 4:20) — and that while he was begging Timothy to come to him. Some in the Church were healed, as Dorcas was; but the aspect of such gifts was toward the world.

The servant never chose when to use this gift or gifts like it. God showed them only at the fitting time, and they could only work effectively by His immediate will. Power is His, and always in His hands.

These displays of miraculous power brought the question of exorcisms to the front. The marked effect of Paul's miracles led to attempts to rival and equal them in casting out demons. Among the heathen there were those who claimed to drive out demons; among the Jews there were some who really did it... At Ephesus, it seems, there were such people. Luke calls them wandering Jews. Among them were sons of a Jew named Sceva, who did this work. No doubt they used old, well-known formulas thought suitable for the purpose. But now people saw something else. Paul used none of the prescribed charms. He drove out demons simply in the name of the Lord Jesus. This was something quite new at Ephesus.

A term not used as an insult in Scripture, but meaning a "wanderer"... In Acts 19:13 the Revised Version has "strolling."

When God works, the enemy is watchful. He tries to spoil what God is doing. Yet his interference often ends in his own confusion. The magicians of Egypt tried to copy the divine power Moses displayed. They failed to create life, and that exposed them. Here the Jewish exorcists "undertook to invoke the name of the Lord Jesus over those who had evil spirits." They had no living link with Jesus, and could only speak of Him as "Jesus whom Paul preaches."

The seven sons of Sceva thought that they too might cast out demons by using the name of the Lord Jesus. But they did not know Him. He was not really Lord to them, and so they could only speak of Him as "Jesus whom Paul preaches," leaving out His title as Lord.

Anyone who would use it with effect, however, needed two things. These men had neither. The one was genuine saving faith in Christ; the other a true confession of His Lordship. No one can use that name in conflict with demons unless he is a real believer and confessor of the Lord Jesus Christ. Now the language of these men betrayed where they were and what they were... And the very way they spoke of Him, simply as Jesus, with no title of honour, showed plainly that they did not own Him as Lord.

These exorcists were used to charms and spells that anyone who knew them could use with effect. So they supposed that Paul was introducing a new charm, and that others could use it too. For the name of the Lord Jesus, when Paul used it, had a power that plainly no demon had resisted.

Here the Lord showed His displeasure at those who did not own Him, yet tried to use the apostle's action in His name as a charm — a formula they assumed divine power must follow... They called the name of the Lord over people, and it was all in vain. Their daring to command "by Jesus whom Paul preaches" only brought out three things more clearly: the Lord's defence of His servant, their own powerlessness, and the reality of the enemy's power.

There were seven of them, and they used the name of Jesus as the apostle had done. Even so, the demons exposed their deceit, and they had to flee in confusion (Acts 19:13-16). Could preachers today fall into the same error as these "vagabond Jews"? They may think that simply retelling the facts of the gospel, eloquently or not, is enough to save the soul. The failure of such men will be a striking parallel to that of the exorcists.

At Ephesus, it seems, there were such people — wandering Jews, as Luke describes them. Among them were sons of one Sceva, a Jew, who did this. No doubt they used some old and recognised formulas thought suitable for that purpose. But now people saw Paul cast out demons in the name of the Lord Jesus alone, without any of the prescribed charms. This was something quite new at Ephesus. Everyone had to admit that the name worked. These exorcists were used to charms that anyone who knew them could use with effect. So they supposed that Paul was bringing in a new charm, one that others could turn to as well.

Here the Lord showed His displeasure at these men. They did not own Him, yet they tried to use the apostle's action in His name as a charm — as if divine power had to follow it. Seven took part in a general way, two (it seems) directly, and the blow fell on those two. Their position too, as sons of a Jewish chief priest, drew all the more attention to so solemn a defeat.

But anyone who used that name with effect needed two things. These men had neither. One was genuine saving faith in Christ; the other, a true confession of His Lordship... "Jesus whom Paul proclaims." True, Paul did preach the Lord Jesus, for he believed on Him. But there is not a word here of any acknowledgment on their part that they also believed on the Lord Jesus Christ. And the way they spoke of Him showed that they did not own Him as Lord. They said only "Jesus," with no title of honour.

A Jew at Ephesus, a chief of the priests, whose seven sons sought by the name of Jesus to cast out a demon. The demon admitted that he knew Jesus and Paul, but demanded, "Who are you?" He then attacked them through the man he held, and they fled away naked and wounded. Here Satan showed his power as the "strong man." The One stronger than he would not let these men use His power.

Could preachers today fall into the same error as these wandering Jews? They may think that a mere retelling of the facts of the gospel, polished or not, is enough to save the soul. The failure of such will be a striking parallel to that of the exorcists.

The intrusion of the sons of Sceva brought about their own defeat. But the Lord turned it to His own glory, for the matter "became known to all the residents of Ephesus, both Jews and Greeks. And fear fell upon them all, and the name of the Lord Jesus was extolled." Many who believed unburdened their hearts by confessing their deeds and the name of the Lord. This stronghold of Satan must have been shaken to its foundations when "a number of those who had practiced magic arts brought their books together and burned them in the sight of all." Such was the triumph of the gospel: "So the word of the Lord continued to increase and prevail mightily."

When God works, the enemy is watchful, and tries to spoil what God is doing, yet his interference often ends in his own confusion. The magicians of Egypt tried to imitate the divine power displayed by Moses, only to be exposed when they failed to create life. Here, the Jewish exorcists tried to use the name of the Lord Jesus over people who had evil spirits. They had no living link with Jesus, and could only speak of Him as "Jesus whom Paul preaches."

The demon spoke, refusing to do what they demanded. His words must have struck all who heard them: "Jesus I know, and Paul I know (or, am acquainted with), but you, who are you?" The demon knew Jesus, he said. By his language he meant to distinguish between the Lord and His servant Paul. The second verb translated "I know" in the older English version is different from the first in the original. So that name was not a charm which just anyone could use.

Two conditions were needed for anyone to use it with effect. Both were lacking in these men. One was genuine saving faith in Christ; the other, a true confession of His Lordship. No one can use that name against demons unless he really believes in the Lord Jesus Christ and confesses Him... "I adjure you by Jesus whom Paul preaches," was their word to the evil spirits. "Whom Paul preaches." True, Paul did preach the Lord Jesus, for he believed on Him. But there is not a word here that they also believed on the Lord Jesus Christ. And the very way they spoke of Him, simply as Jesus, without giving Him a title of honour, clearly showed that they did not own Him as Lord.

The demon at once showed that he did not know them, and he was not deceived by their second-hand use of the name of Jesus.

Here the Lord showed how He resented those who tried to use the apostle's action in His name as a charm, without owning Him. They acted as if divine power had to attach itself to that name... Their daring to command the spirits "by Jesus whom Paul preaches" only showed three things more plainly: He stood by His servant, they themselves were helpless, and the enemy's power was real. For the wicked spirit declared at once that he was acquainted with Paul and knew his Master. He spoke with withering contempt for the hollow profanity of those who abused His name. He also gave the most practical proof of it. The evil power could trample them down and shame them, instead of handing a victory to such unholy lips.

A real faith is in view here — certainty of knowledge and conviction — the kind the devils have about the oneness of God. They do not doubt it; but there is no link at all between their heart and God through a new nature — far from it.

The moral impression of this defeat was great on everyone outside in Ephesus. And it was not only that fear fell on them all; the name of the Lord Jesus was magnified. It was not simply that God and the enemy were brought before men's consciences; there was a testimony to the Deliverer also.

In Acts 19:16 it is "both of them" — not the seven, but two of them. "Both" is easily turned into "all," but not the other way round.

Here the Lord showed His anger against men who did not own Him, yet tried to use the apostle's action in His name as a charm that God's power was bound to follow. Seven were involved in a general way; two, it seems, were involved directly, and the blow fell on them. They were sons of a Jewish chief priest, and that drew all the more attention to so solemn a defeat.

But two things were needed before anyone could use that name with effect, and these men had neither. The first was real saving faith in Christ. The second was a true confession of His Lordship. No one can use that name against demons unless he truly believes in the Lord Jesus Christ and confesses Him... And the way they spoke of Him — simply as Jesus, with no title of honour — showed plainly that they did not own Him as Lord.

Notice that the apostle used the name of One he knew, and whose lordship he never doubted. The exorcists were only imitators. They said, "We adjure you by Jesus whom Paul proclaims" — One they knew nothing about for themselves.

Notice how the evil spirit makes himself one with the man he controls. In His grace the Spirit of God works in the same close way: He lives in believers and makes them vessels to magnify the name of Jesus. He is the One who does all that is good, yet it is all mixed with their own minds and affections, so that the whole is put down to them... It was the man's own act, though he could never have done it except by that terrible power.

The demons were also strong, as we see from the way they handled the people they controlled, and from one of them overcoming seven men and making them flee out of the house naked and wounded.

Here Satan showed his power as the 'strong man.' But the One stronger than he would not let these men use His power.

This plot was defeated. Satan's agents were put to shame by the very evil spirit they were trying to drive out. The result was to advance the gospel in three ways. First, the news of what had happened to the sons of Sceva spread through the city; fear fell on both Jews and Greeks, and the name of the Lord Jesus was magnified. Next, those who believed were so moved that they cut themselves off completely from their old magical practices, and some brought their costly books of magic and burned them in front of everyone. Last, we are told, "the word of the Lord continued to increase and prevail mightily."

Is it not possible for preachers today to fall into the same error as these wandering Jews? They may think that simply telling the facts of the gospel, in fine words or plain ones, is enough to save the soul. Anyone who does will fail as strikingly as the exorcists did.

The intrusion of the sons of Sceva not only brought about their own defeat, but the Lord turned it to His own glory... Many who believed opened their hearts and confessed their deeds and the name of the Lord. This stronghold of Satan must have been shaken to its foundations when many who had practised magic arts brought their books together and burned them in front of everyone. Such was the triumph of the gospel.

Was that name, then, just a charm, only more powerful than other charms in use in the province of Asia?... Two conditions, however, were required for anyone to use it with effect. Both of them were lacking in these men. The one was genuine saving faith in Christ; the other a true confession of His Lordship... The very way they spoke of Him, simply as Jesus, without giving Him a title of honour, clearly showed that they did not own Him as Lord.

Is it not possible for preachers today to fall into the same error as these wandering Jews? They may think that simply reciting the facts of the gospel, whether eloquent or plain, is enough to save the soul. Such preachers will fail, in a striking parallel to the exorcists.

News of these things soon reached both Jews and Greeks who lived at Ephesus. It awakened a serious fear of God, as they recognised the holiness of the name of the Lord Jesus. It made believers realise that faith in Christ was no light matter. Ephesus was a famous centre of magic arts, and this no doubt had attracted the sons of Sceva.

In Acts 19:17 the name of the Lord was magnified in Ephesus: it was shown to be great and mighty. And Christ may still be magnified today, in the body of the humblest and weakest believer, for His strength is made perfect in weakness. Christ may be magnified with praise, prayer, and witness to Himself... Yes, Christ may be magnified even in our daily work in the house, or shop, or office, or the care of the children.

The moral impression of this defeat was great on all outside in Ephesus. It was not only that fear fell on them all, but the name of the Lord Jesus was magnified. This did not simply set God and the enemy before men's consciences. There was a testimony to the Deliverer as well.

It was the word of the Lord that grew so powerfully and prevailed... How precious to see more than the fear of His name overawing Jews and Greeks! Those who believed were so eager for His glory that they told out their own shame and worst degradation now that they were converted. They took vengeance on everything they owned, however costly, that carried the mark of the enemy's power and schemes.

It also works on the conscience of the believers. They come and confess their deeds. They bring the books of their magic arts, for which Ephesus was famous, and burn them in front of everyone. The books were worth fifty thousand pieces of silver. When God reveals Himself in power, the heart opens before Him. It honestly confesses everything the conscience knows, and does so openly for His glory. This is a special effect of the showing of His power. A person no longer thinks of himself or of his shame, but is overcome by the presence of God.

They must have revealed things that astonished many in the crowd who knew nothing of these arts. Paul had nothing to hide or to confess. But those now converted saw what their past ways had been. Light shone on them, and confession followed on their part; for clearly the magical arts they had used were not of God. A new life received made them real and true, and they had to give up the past. It did not fit, to say the least, with what was now true.

How precious to see the fear of His name overawing Jews and Greeks! And more than that: those who believed were so eager for His glory that they told out their own shame and worst degradation now that they had turned to Christ. They took vengeance on everything they owned, however costly, that carried the breath of the enemy's power and tricks!

These events made believers realise that faith in Christ was no light matter. Ephesus was a renowned centre of magic arts, which no doubt attracted the sons of Sceva. But believers now confess their unholy involvement with these things. Many bring their books and burn them in public. The books had cost fifty thousand pieces of silver. They were right to take that loss instead of selling the books to others.

If the occasion arises, we can speak to others about our sins — but only once we have laid everything clearly before God. The Christian converts at Ephesus brought their books of magic. By the power of the Holy Spirit they confessed all their actions. If the love of God is poured out in our hearts, we feel more shame for our sins before God than before other people.

There is confession here, but no "sharing." They were troubled sinners who came to Paul and his companions, confessing their deeds. They would do it once, and rightly so, but there is no hint of a system of "sharing."

Sorcerers in Acts used magical arts (called "curious arts" in Acts 19:19) and bewitched the people. Revelation uses another word for sorcery, pharmakeia. It refers to drugs, "to stupefy with drugs," and then to any system of sorcery by spells. Sorcery ranks among the worst of sins.

Quite a few brought their books, which recorded the spells and charms, and burned them in public. It was a complete burning — the effect of the word of God working in their consciences.

God's power also works on the conscience of the believers. They come and confess their deeds. They bring the books of their magic arts, for which Ephesus was famous, and burn them in front of everyone — books worth fifty thousand pieces of silver. When God reveals Himself in power, the heart opens before Him. It honestly confesses all that the conscience knows, and does so openly, for His glory. Man thinks no longer of himself, or of his shame. The presence of God overwhelms him.

Ephesus was a famous centre of magic arts... But now believers confess their unholy links with these things. Many bring their books and burn them in public. The books had cost fifty thousand pieces of silver, but they were right to take that loss instead of selling the books to others. Such was the precious power of the Word of God.

They gave the best proof of the disgust they now felt at their meddling with the wicked one... Living facts brought home the power of the word, and conscience responded at once.

They were genuine, and so gave proof of their sincerity, for the sacrifice they made was no small one. Money was worth far more then than it is now, so their financial sacrifice was greater than the same sums would be for us.

From one point of view this was a big sacrifice. From another it was not a sacrifice at all. It was a blessing to be rid of these books of "curious arts," which held things contrary to God and to His mind... The loss of fifty thousand pieces of silver — the gain of the riches of God's grace. That was something worthwhile! There was ample recompense for what they had given up. How sad it is when we are reluctant to give up what is wrong in the sight of God. Yet to turn away from what is wrong is the pathway to spiritual blessing.

This stronghold of Satan must have been shaken to its foundations when many who used magic arts burned their books in front of everyone. Such was the triumph of the gospel: the Word of God grew mightily and prevailed. The outcry of Demetrius and his companions only showed Satan's rage at the plundering of his goods.

Many others moved away from this dreadful evil. They burned the books that dealt with these things in public, despite what they were worth. The Word of God grew and prevailed, and this Satanic evil grew less and suffered defeat. It is a sad thought for us that in our day people pay less attention to the Word than they once did, while spiritist practices are on the increase.

It was the word of the Lord that grew mightily and prevailed. Not merely a company of saints, but the word of the Lord — that word which He has magnified above all His name. It is now the holiest answer on earth to Christ in heaven.

So it says "the word of God increased" (Acts 6:7). The connection is "and the number of the disciples multiplied." In the same way, "the word of God grew and multiplied" (Acts 12:24). So mightily grew the word of God and prevailed (Acts 19:20). I never heard of these passages being a difficulty to anyone. These passages mark the mighty effect of His word made known in preaching. The effects produced are identified with their source.

So in Ephesus the word of the Lord grew and prevailed "with might," to use Luke's striking phrase. Every testimony had been at full tide there. There was the clear power and presence of the Spirit, shown by tongues and prophecies. There was bold preaching of the kingdom of God for months in the synagogue. There was freer daily discussion in the school of Tyrannus for two years, and in that time the disciples took up their own separate position. So not only the people of Ephesus but, broadly speaking, everyone living in the province of Asia, Jews and Greeks alike, heard the word of the Lord.

A new life received made them real and true. They had to give up the past as inconsistent, to say the least, with what was true. Many brought their books, which held the spells and charms, and burned them in public. It was the effect of the word of God working in their consciences.

The books had cost fifty thousand pieces of silver. They were right to accept that loss instead of selling the books to others. Such was the precious power of the Word of God.

Paul himself stayed in Ephesus. Yet from there the Word went through all Asia Minor (Acts 19:10), no doubt carried by others. Colosse and Laodicea were not far away, yet the believers there had never seen Paul's face (Col. 1:2).

At Ephesus, the capital of Asia, the gospel won some of its greatest triumphs through Paul's preaching. There "mightily grew the Word of God, and prevailed" (Acts 19:20). And there too, as a result, the devil made one of his fiercest attacks as a roaring lion. He hitched his chariot, as he so often does, to the greed of men. Demetrius the silversmith and his friends were his ready tools. The fierce riot in the Ephesian theatre, murderous in spirit, was the result.

Whatever these dark arts and devilish energies may be, the god of this age does his widest and most destructive work by methods that seem quite ordinary. He fits his deceptions to the passions and desires of the flesh… Most people perish, not in the terrible displays that appear here and there or now and then, but under the calm surface of what is respected. But the word of the Lord accomplishes the gracious purpose of Him who sends it out. It does so widely too, in the conversion and blessing of souls, if no longer with the might of apostolic days.