Acts 19:13 · Bible study
Acts 19:13 Commentary: Study: Presumption vs. True Authority in Jesus' Name
Greek · 11 what the commentators say
Meaning in one sentence
An in-depth study of Acts 19:13, where itinerant Jewish exorcists fail to use Jesus' name, revealing the need for genuine faith and submission to
Research Summary
- Meaning: A warning against using Jesus' name as a tool for personal power, only those in authentic faith and submission can operate in His authority.
- Key words: epecheirēsan (attempted, not divinely sent), perierchomenōn (itinerant wanderers), exorkistōn (exorcists relying on incantations), horkizō (I adjure, a formula without faith).
- Main debate: Whether the name of Jesus inherently possesses exorcising power regardless of the user's faith, or whether it requires an authentic relationship with Christ.
- Theological theme: The lordship of Jesus, His name is not a talisman but the personal identifier of His sovereign authority, which cannot be co-opted by the uncommitted.
- Best use: As a cautionary tale in teaching about authentic discipleship, the power of Christ's name, and the danger of presumption in ministry.
Translation Comparison
BSB Berean Standard Bible 2020
Now there were some itinerant Jewish exorcists who tried to invoke the name of the Lord Jesus over those with evil spirits. They would say, “I bind you by Jesus, whom Paul proclaims.”
WEB World English Bible 2000
But some of the itinerant Jews, exorcists, took on themselves to invoke over those who had the evil spirits the name of the Lord Jesus, saying, “We adjure you by Jesus whom Paul preaches.”
KJV King James Version 1769
Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits the name of the Lord Jesus, saying, We adjure you by Jesus whom Paul preacheth.
ASV American Standard Version 1901
But certain also of the strolling Jews, exorcists, took upon them to name over them that had the evil spirits the name of the Lord Jesus, saying, I adjure you by Jesus whom Paul preacheth.
YLT Young's Literal Translation 1898
And certain of the wandering exorcist Jews, took upon them to name over those having the evil spirits the name of the Lord Jesus, saying, `We adjure you by Jesus, whom Paul doth preach;'
Darby Darby Bible 1890
And certain of the Jewish exorcists also, who went about, took in hand to call upon those who had wicked spirits the name of the Lord Jesus, saying, I adjure you by Jesus, whom Paul preaches.
Douay-Rheims Douay-Rheims Bible 1899
Now some also of the Jewish exorcists, who went about, attempted to invoke over them that had evil spirits the name of the Lord Jesus, saying: I conjure you by Jesus, whom Paul preacheth.
Translations in other languages (10 available)
Y algunos de los Judíos, exorcistas vagabundos, tentaron á invocar|strong="G2021, G3686" el nombre del Señor Jesús sobre los que tenían espíritus malos, diciendo: Os conjuro por Jesús, el que Pablo predica.
E alguns exorcistas dos judeus, itinerantes, tentaram invocar o nome do Senhor Jesus sobre os que tinham espíritos malignos, dizendo: Nós vos repreendemos por Jesus, a quem Paulo prega.
Quelques exorcistes juifs ambulants essayèrent d’ invoquer sur ceux qui avaient des esprits malins le nom du Seigneur Jésus, en disant: Je vous conjure par Jésus que Paul prêche!
Es unterwanden sich aber etliche der umherziehenden Juden, die da Beschwörer waren, den namen des HERRN Jesus zu nennen über die da böse Geister hatten, und sprachen: Wir beschwören euch bei dem Jesus den Paulus predigt.
En sommigen van de omzwervende Joden, zijnde duivel bezweerders, hebben zich onderwonden den Naam van den Heere Jezus te noemen over degenen, die boze geesten hadden, zeggende: Wij bezweren u bij Jezus, Dien Paulus predikt!
Or alcuni degli esorcisti giudei che andavano attorno, tentarono anch’essi d’invocare il nome del Signor Gesù su quelli che aveano degli spiriti maligni, dicendo: Io vi scongiuro, per quel Gesù che Paolo predica.
Tedy niektórzy z biegunów żydowskich, którzy się bawili zaklinaniem, ważyli się wzywać imienia Pana Jezusowego nad tymi, którzy mieli duchy złe, mówiąc: Poprzysięgamy was przez Jezusa, którego Paweł opowiada.
Даже некоторые из скитающихся Иудейских заклинателей стали употреблять над имеющими злых духов имя Господа Иисуса, говоря: заклинаем вас Иисусом, Которого Павел проповедует.
那時，有幾個 遊行各處、念咒趕鬼 的猶太人，向 那被惡 鬼 附 的人擅自 稱 主 耶穌 的名，說：「我奉 保羅 所傳 的耶穌 敕令 你們出來！」
But some of the Jews who went from place to place driving out evil spirits, took it on themselves to make use of the name of the Lord Jesus over those who had evil spirits, saying, I give you orders, by Jesus, whom Paul is preaching.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Acts 19:13
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that the exorcists' failure stems from treating Jesus' name as a magical tool rather than a marker of relationship. Calvin argues the Lord allowed this humiliation to show His miracles were not separate from pure doctrine, using Christ's name apart from the gospel is empty. Wesley adds that Satan laughs at any attempt to expel him without divine faith. Barnes and Clarke note these were wandering exorcists, looking for profit and public acclaim, not heartfelt belief. The Cambridge Bible observes that the very phrase 'Jesus whom Paul preaches' distances them from Paul's living faith. All agree the name of Jesus carries authority only when used by those who submit to its Lord. The story teaches that the power of Christ cannot be borrowed or faked. It exalts genuine discipleship over empty ritual.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The exorcists' unauthorized and faithless use of Jesus' name resulted in failure, demonstrating that His authority cannot be commandeered for personal agenda.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Reason for the exorcists' failure | All Christian traditions agree that the exorcists lacked genuine faith and were not authorized by Christ, leading to their public humiliation. | Some emphasize the necessity of personal faith (Wesley), while others highlight God's sovereign protection of the gospel's purity (Calvin). The Cambridge Bible notes that even Jewish exorcisms were considered real by some, but this misuse of Jesus' name shows its unique authority cannot be appropriated without true allegiance. |
| Nature of Jewish exorcism | Most commentators agree that Jewish exorcism was a recognized practice, often using divine names and formulas. | Whether these exorcists had any genuine power from God previously (Calvin suggests they may have had some limited success by God's permission) or were entirely fraudulent (Clarke, Barnes). |
| Text-critical variant 'I adjure' vs. 'We adjure' | The majority of early manuscripts (including Codex Vaticanus and Codex Sinaiticus) have the singular 'I adjure' in verse 13. | Some later manuscripts read 'We adjure,' possibly harmonizing with the plural context. The difference does not change the meaning of the event. |
Historical & Cultural Context
Ephesus, where this event occurs, was a major center for magic and the occult in the Roman world. Jewish exorcists were well known in the empire, often traveling from town to town claiming to cast out spirits through secret formulas. Josephus records that such practices traced back to Solomon, who was believed to have left incantations for expelling demons (Cambridge Bible). These 'strolling' or 'vagabond' exorcists (Greek perierchomenōn) had no fixed ministry, they moved wherever money or reputation could be gained.
Their attempt to use Jesus' name fits a pattern: in Jewish tradition, the ineffable name of God (YHWH) was thought to carry power when pronounced correctly in exorcism. The exorcists saw Jesus' name as another potent word to manipulate. But Paul's use of that name flowed from a commission by Christ himself, supported by 'special miracles' (v.11) that God performed through him. The contrast could not be sharper: Paul was a servant; the exorcists were entrepreneurs.
Clarke points out that the possessed person would be a source of income if the exorcists succeeded. The ensuing disaster, the man leaping on them, leaving them naked and wounded, shows that spiritual realities cannot be faked. The name of Jesus, when treated as a charm, provokes the demon's mockery rather than its submission. This event would have been a shocking lesson for a city steeped in magic, preparing the way for the mass burning of sorcery scrolls in verses 18-19.
Textual Notes
The supplied sources note one significant variant in Acts 19:13. Some manuscripts (including the majority of later ones) read the plural 'We adjure you' (ὁρκίζομεν), while the earliest and most reliable witnesses, Codex Vaticanus, Codex Sinaiticus, and others, read the singular 'I adjure you' (ὁρκίζω). The singular is more likely original, as it fits the individual speaker performing the exorcism; the plural may have been introduced to match the plural subject 'some of the itinerant Jews.' No other variants of consequence are mentioned by the consulted commentators.
Reception History
This passage has been used throughout church history to warn against superstition and treating Christian language as magic. Early Christian writers such as Irenaeus and Origen acknowledged the reality of Jewish exorcism but distinguished it from the power given to believers (Barnes). During the Reformation, Calvin and other Protestant commentators saw the exorcists' failure as a divine judgment against those who mix the gospel with human traditions, using it to argue against false miracles claimed by the medieval church. In modern times, the story is often cited to challenge nominal Christianity, where people say the right words but lack personal transformation. It has also been used in missionary contexts to show that the name of Jesus cannot be exploited; it must be honored by a life of faith. Across centuries, the consistent message has been one of humility: true power belongs to Christ alone and is exercised only through submission to Him.
Preaching This Verse
Three-Point Outline
- The Temptation: Using Jesus' Name for Personal Gain, The exorcists saw Paul's success and tried to copy his methods, but their motive was money and reputation, not faith.
- The Failure: The Name of Jesus Cannot Be Borrowed, They said 'whom Paul preaches,' revealing their distance from the living Christ. The name has no power apart from relationship.
- The Result: The Name Is Magnified, Despite their humiliation, the overall effect was that fear fell on the city and Jesus' name was honored more than ever.
Five-Point Outline
- Paul's Authentic Ministry (vv.11-12), God works genuine miracles through a faithful servant.
- The Imitators (v.13), Itinerant exorcists try to duplicate the power without the relationship.
- The Method, They treat Jesus' name as a spell, linking it to Paul rather than to the Lord himself.
- The Confrontation (vv.15-16), The demon exposes their lack of authority, physically overpowering them.
- The Aftermath (v.17), The event deepens reverence for Jesus and prepares hearts for repentance.
Illustration Hooks
- A person wearing a borrowed uniform to enter a restricted area, but when challenged, they cannot produce valid identification, the gatekeeper does not recognize them.
- A child attempting to make a purchase using a parent's name on a credit card, but the card is declined because the child is not an authorized user.
- A stage actor impersonating a doctor in a performance; when a real medical emergency occurs, the actor has no skills to help.
Questions Your Congregation Is Asking
- Can I say 'in Jesus' name' over my problems and expect them to disappear?
- How do I know if my prayers are powered by genuine faith or just habit?
- Is there a difference between having faith and simply using Christian language?
Leading a Discussion
Acts 19:13 shows a group of men who knew the right words but lacked the right relationship. Their attempt to use Jesus' name like a key to unlock spiritual power ended in disaster. This passage invites us to examine our own approach to prayer, ministry, and the authority we claim in Christ.
Discussion Questions
- What do we learn about the exorcists from the words used to describe them: 'itinerant,' 'Jewish exorcists,' 'took in hand'?
- Why do you think they tried to use Jesus' name? What outcome were they hoping for?
- How is Paul's ministry described in verses 11-12 different from the exorcists' approach in verse 13?
- The demon says: 'Jesus I know, and Paul I know, but who are you?' What does this reveal about the basis of spiritual authority?
- How does the violent response of the possessed man expose the exorcists' lack of genuine faith?
- What does this story teach us about the proper way to invoke the name of Jesus in our own lives, prayer, evangelism, deliverance?
- How can we protect ourselves from treating Christianity as a set of formulas rather than a living relationship with Christ?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 4:12 | From now on, when you till the ground, it won’t yield its strength to you. You will be a fugitive and a wanderer in the earth.” |
| Genesis 4:14 | Behold, you have driven me out today from the surface of the ground. I will be hidden from your face, and I will be a fugitive and a wanderer in the earth. Whoever finds me will kill me.” |
| Joshua 6:26 | Joshua commanded them with an oath at that time, saying, “Cursed is the man before Yahweh who rises up and builds this city Jericho. With the loss of his firstborn he will lay its foundation, and with the loss of his youngest son he will set up its gates.” |
| I Samuel 14:24 | The men of Israel were distressed that day; for Saul had adjured the people, saying, “Cursed is the man who eats any food until it is evening, and I am avenged of my enemies.” So none of the people tasted food. |
| I Kings 22:16 | The king said to him, “How many times do I have to adjure you that you speak to me nothing but the truth in Yahweh’s name?” |
| Psalms 109:10 | Let his children be wandering beggars. Let them be sought from their ruins. |
| Matthew 12:27 | If I by Beelzebul cast out demons, by whom do your children cast them out? Therefore they will be your judges. |
| Matthew 26:63 | But Jesus stayed silent. The high priest answered him, “I adjure you by the living God that you tell us whether you are the Christ, the Son of God.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
11 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke clarifies that the term "vagabond Jews" simply means wandering Jews with no fixed home, not necessarily criminals. His key observation is that these exorcists tried using Jesus' name as a moneymaking scheme, since demon-possessed people were widespread and Paul's success promised easy revenue.
Barnes' Notes on the Bible Protestant 1832
Barnes explains that the wandering Jews who tried to cast out demons were not fraudulent in the modern sense but rather traveling exorcists who used oaths and adjurations as a common practice. They treated the name of Jesus like a charm, assuming it had power on its own apart from faith.
Calvin's Commentaries Reformed 1564
Calvin argues that genuine miracles confirm the pure gospel, while any wonder that draws attention away from sound doctrine is a devilish trick. He sees the exorcists as a human invention born from foolish emulation, not God’s command, even if God occasionally allowed them to succeed among the Jews.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator notes that the King James Version's "vagabond" adds a moral judgment the Greek does not carry; the original word simply means "strolling." These Jewish exorcists, drawing on Jewish traditions of using divine names for magical effects, treated the name of Jesus as another incantation they could exploit.
Geneva Bible Notes Reformed 1599
The Geneva note highlights that these exorcists, called vagabonds, treated Jesus' name as a magical formula. They invoked "Jesus, whom Paul preacheth" as though the power lay in the saying itself, not in true faith. The note exposes their empty imitation of Paul's ministry.
Gill's Exposition of the Bible Baptist 1748
Gill observes that these wandering Jewish exorcists tried to imitate Paul by using the name of Jesus as a magical formula, hoping for money or applause. He notes that even people who did not belong to Christ could cast out demons in his name, and cites a Jewish tradition of using Jesus's name for healing.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB distinguishes between a genuine exorcism power that once existed and the mere imposture of these wandering Jews. Their words "Jesus whom Paul preacheth" unwittingly testify to the extraordinary power of Christ's name when spoken by Paul himself.
Lange's Commentary Reformed 1857
Lange draws a sharp distinction between Paul's cloths, which conveyed healing through living faith and direct contact with the apostle, and the Jewish exorcists' attempt to use Jesus' name as a magical formula. Their failure proves that power flows only from personal union with Christ, not from repeating the name. The believers' confession and book-burning were voluntary gospel responses, not legal satisfactions.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry sees two distinct victories over Satan in this passage: Christ not only casts demons out of the violently possessed but also confounds those who serve Satan willfully. The vagabond Jewish exorcists profanely used Jesus' name for profit, only to be humiliated, proving Christ conquers both reluctant and willing subjects of the enemy.
Vincent's Word Studies Evangelical 1887
Vincent highlights the rare Greek word for exorcists, which appears only here in the New Testament. He notes that these Jewish exorcists claimed power to cast out demons through magical arts supposedly derived from Solomon, and the word rendered as vagabond literally means strolling or going about.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley argues that any attempt to cast out demons by human arts or charms, even ones traced to Solomon, is futile. Satan laughs at such efforts, for his craft is known only by God's Spirit and his strength conquered only by divine faith, not reason.