Acts 19:14-17 · Bible study
Acts 19:14-17 Commentary: Authority in Jesus' Name
Greek · 11 what the commentators say
Meaning in one sentence
The failed exorcism of Sceva's sons reveals that Jesus' authority cannot be borrowed or invoked as a cheap formula.
Research Summary
- Meaning: Jesus’ name carries authority only for those who are in genuine relationship with him, not as a magical formula.
- Key words: γινώσκω (ginōskō) vs. ἐπίσταμαι (epistamai), distinct levels of knowledge; ἀρχιερεύς (archiereus), high priest; κατακυριεύσας (katakurieusas), overpowered.
- Main debate: Whether Sceva was truly a high priest (textual variants in v.14) and whether the “both” in v.16 indicates two sons were present.
- Theological theme: Divine authority cannot be manipulated by human status or ritual; it flows from Christ’s commission and personal faith.
- Best use: A caution against empty religion and a call to examine the authenticity of one’s faith in Christ.
Translation Comparison
BSB Berean Standard Bible 2020
14Seven sons of Sceva, a Jewish chief priest, were doing this.
15Eventually, one of the evil spirits answered them, “Jesus I know, and I know about Paul, but who are you?”
16Then the man with the evil spirit jumped on them and overpowered them all. The attack was so violent that they ran out of the house naked and wounded.
17This became known to all the Jews and Greeks living in Ephesus, and fear came over all of them. So the name of the Lord Jesus was held in high honor.
WEB World English Bible 2000
14There were seven sons of one Sceva, a Jewish chief priest, who did this.
15The evil spirit answered, “Jesus I know, and Paul I know, but who are you?”
16The 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.
17This became known to all, both Jews and Greeks, who lived at Ephesus. Fear fell on them all, and the name of the Lord Jesus was magnified.
KJV King James Version 1769
14And there were seven sons of one Sceva, a Jew, and chief of the priests, which did so.
15And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye?
16And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded.
17And this was known to all the Jews and Greeks also dwelling at Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified.
ASV American Standard Version 1901
14And there were seven sons of one Sceva, a Jew, a chief priest, who did this.
15And the evil spirit answered and said unto them, Jesus I know, and Paul I know; but who are ye?
16And the man in whom the evil spirit was leaped on them, and mastered both of them, and prevailed against them, so that they fled out of that house naked and wounded.
17And this became known to all, both Jews and Greeks, that dwelt at Ephesus; and fear fell upon them all, and the name of the Lord Jesus was magnified.
YLT Young's Literal Translation 1898
14and there were certain--seven sons of Sceva, a Jew, a chief priest--who are doing this thing;
15and the evil spirit, answering, said, `Jesus I know, and Paul I am acquainted with; and ye--who are ye?'
16And the man, in whom was the evil spirit, leaping upon them, and having overcome them, prevailed against them, so that naked and wounded they did flee out of that house,
17and this became known to all, both Jews and Greeks, who are dwelling at Ephesus, and fear fell upon them all, and the name of the Lord Jesus was being magnified,
Darby Darby Bible 1890
14And there were certain [men], seven sons of Sceva, Jewish high priest, who were doing this.
15But the wicked spirit answering said to them, Jesus I know, and Paul I am acquainted with; but ye, who are ye?
16And the man in whom the wicked spirit was leaped upon them, and having mastered both, prevailed against them, so that they fled out of that house naked and wounded.
17And this became known to all, both Jews and Greeks, who inhabited Ephesus, and fear fell upon all of them, and the name of the Lord Jesus was magnified.
Douay-Rheims Douay-Rheims Bible 1899
14And there were certain men, seven sons of Sceva, a Jew, a chief priest, that did this.
15But the wicked spirit, answering, said to them: Jesus I know: and Paul I know. But who are you?
16And the man in whom the wicked spirit was, leaping upon them and mastering them both, prevailed against them, so that they fled out of that house naked and wounded.
17And this became known to all the Jews and the Gentiles that dwelt a Ephesus. And fear fell on them all: and the name of the Lord Jesus was magnified.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Acts 19:14
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this episode exposes the difference between genuine faith in Jesus and empty religious ritual. The seven sons of Sceva, identified as a Jewish chief priest (or head of a priestly course), attempted to use Jesus’ name as an exorcism formula. The evil spirit’s reply uses two distinct Greek verbs: γινώσκω (ginōskō, “I know” referring to Jesus) and ἐπίσταμαι (epistamai, “I am acquainted with” referring to Paul). Vincent’s Word Studies notes that the first suggests instinctive recognition of divine authority, the second a more intimate knowledge of a human agent. Against the sons the spirit says, “who are you?”, a phrase that denies them any relationship with Christ. The violent result, the demoniac leaps on them, overpowers them, and sends them fleeing naked and wounded, demonstrates that Jesus’ name carries power only when used by those who truly belong to him. Barnes and Calvin both emphasize that God permitted this to protect the honor of his Son and to show that his name must not be superstitiously abused.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Lack of genuine faith: The sons used Jesus’ name as a formula without belonging to him (Reformed, conservative Protestant).
- Warning against syncretism: The episode critiques mixing Christian language with magical practices common in Ephesus (modern historical-critical approaches).
- Demonstration of apostolic authority: The event authenticates Paul’s ministry while showing that imitation without commission fails (many early church and Catholic interpretations).
What is clear: The passage plainly teaches that Jesus’ name carries authority only for those who are in genuine relationship with him; it cannot be reduced to a technique or invoked by unbelief.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Effectiveness of using Jesus' name | All traditions agree that simply uttering Jesus' name without genuine faith and relationship is ineffective and can be dangerous. | Some stress that the story is a warning against any superstitious use of religious language; others emphasize that it primarily applies to exorcism or ministry settings. |
| Sceva's priestly title | Most commentators agree that Sceva was a priest of some rank, likely a head of a priestly course (1 Chronicles 24), not the Jerusalem high priest. | A few early manuscripts (Codex Bezae) omit 'chief' and call Sceva simply 'a priest,' leading some to question whether Luke intended the higher title. This affects the degree of irony but not the main point. |
| Number of sons involved | All accounts mention seven sons of Sceva, but the attack may have involved only two of them. | Manuscripts vary between 'overcame them' and 'overcame both' (ἀμφοτέρων). This suggests a textual tradition that only two sons attempted the exorcism; others hold that all seven were present but only two actively confronted the demoniac. |
| Nature of demonic knowledge | The demon’s confession of Jesus and Paul shows that even evil spirits recognize divine authority (cf. Mark 1:24; Matthew 8:29). | Some traditions caution that this is not saving faith but a terrified acknowledgment; others see it as evidence that demons have theological knowledge, yet remain in rebellion. |
Historical & Cultural Context
Ephesus, capital of Asia Minor, was a hub of the occult. Magical incantations known as “Ephesian letters” were prized throughout the Greco-Roman world. Jewish exorcists circulated in this environment, sometimes competing with pagan practitioners. They often adjured spirits by the names of deities they hoped held power. After watching Paul cast out demons, even through handkerchiefs and aprons (Acts 19:11-12), some exorcists tried to replicate the method.
Among these were seven sons of a man named Sceva, whom Luke calls a “Jewish chief priest.” This title probably does not mean the Jerusalem high priest, whose sons would not have traveled as wandering exorcists. More likely Sceva was a head of one of the twenty-four priestly courses (1 Chronicles 24:4), a priest of high rank living in Ephesus. The sons “were doing this”, the present participle poiountes indicates an ongoing practice. They habitually used Jesus’ name as a new incantation, confident that religious pedigree plus correct formula would guarantee results.
The demoniac’s response shattered that assumption. The spirit acknowledges Jesus’ sovereign power and Paul’s delegated authority, but the sons are outsiders. The Greek word order for “Jesus I know” (τὸν μὲν Ἰησοῦν γινώσκω) puts the object first for emphasis: Jesus is recognized, but these men are not. The result is both humiliating and terrifying. Naked and wounded, the exorcists flee. The story spread through all Ephesus, touching both Jews and Greeks. Fear fell on the city, and the name of the Lord Jesus was magnified. In the verses that follow, many believers confess their occult practices and burn their magic books worth a fortune. The failed exorcism became a catalyst for genuine repentance.
Textual Notes
The most reliable Greek manuscripts (including Codex Vaticanus and Sinaiticus) read “both of them” (ἀμφοτέρων) in verse 16, suggesting that only two of the seven sons were present for this exorcism. Later scribes may have harmonized to “them” to match the mention of seven. In verse 14, some manuscripts (notably Codex Bezae) omit “chief” and call Sceva simply “a priest,” which would reduce the dramatic contrast of a high priest’s sons acting as wandering exorcists. These variants affect historical details but do not change the theological meaning of the passage. The consulted sources note no other significant variants.
Reception History
Early Christian writers such as Justin Martyr (Second Apology) and Tertullian (Apology) cited this passage to show that the name of Jesus is effective only among believers, not as a magical incantation. In the medieval church, the story was used to support the office of exorcist: authority to command demons must be received through apostolic succession. Reformation-era commentators, Luther, Calvin, and later Wesley, applied the episode to warn against the superstitious use of sacred formulas, whether in the sale of indulgences or in charismatic practices detached from personal faith. Matthew Henry offers a pastoral reading: the failure of the exorcists taught the church that “the name of Christ is a strong tower, but only for those who run into it by faith.” Throughout history, this story has served as a boundary marker, distinguishing authentic Christian authority from religious counterfeits.
Preaching This Verse
Three-point outline
- The Danger of Borrowed Authority. The sons of Sceva had religious heritage (a priestly father) and correct technique (they used Jesus’ name). What they lacked was a personal relationship with Jesus. Their authority was borrowed from Paul’s ministry, not their own. The demon’s question, “who are you?”, exposes the difference between knowing about Jesus and being known by him.
- The Demonic Acknowledgment of True Power. Even the evil spirit confesses Jesus’ supremacy and Paul’s commission (compare Mark 1:24; 5:7). The verbs γινώσκω and ἐπίσταμαι show that the spirit distinguishes between two kinds of knowledge: recognition of divine lordship and acquaintance with a human apostle. Yet this confession is not faith; it is a terrified submission that only highlights the authority of Jesus’ name when used by those he sends.
- The Unintentional Spread of the Gospel. The sons planned to enhance their reputation; instead they became a public warning. Their failure became a testimony. The news spread to “all, both Jews and Greeks,” fear fell on the city, and Jesus’ name was magnified. God can use even our missteps to magnify his Son.
Five-point outline
- Context: Paul’s authentic ministry of miracles (vv.11-12) attracts imitators.
- The imitators: seven sons of Sceva, depending on family status and a formula (v.14).
- The confrontation: the evil spirit’s three-part answer, acknowledgment of Jesus, Paul, and rejection of the sons (v.15).
- The consequence: violent attack, humiliation, flight (v.16).
- The outcome: public fear, the name of Jesus magnified, and a turning point in Ephesus toward repentance (vv.17-20).
Illustration hooks
- A security guard's uniform does not grant entry without proper ID. The sons had the uniform of religious practice but no clearance from Jesus.
- Using someone’s credit card with their name but without permission ends in arrest. The sons used the name of Jesus without his authorization.
- A child puts on a police badge and tries to direct traffic. The results are chaos. The sons wore the label “priest” but had no genuine authority behind it.
Questions your congregation is asking
- Is it possible to use Christian language, pray in Jesus’ name, attend church, serve, without having real faith?
- Why do people try to harness God’s power on their own terms, and what are the consequences?
- How can I be sure that I am acting under Jesus’ authority and not just repeating religious habits?
Leading a Discussion
This story challenges us to examine our own connection to Jesus. The sons of Sceva had impressive credentials but no relationship. Their failure warns against treating Christian ministry as a technique or formula.
Discussion questions
- What made the sons of Sceva think they could use Jesus’ name successfully? (See v.13 for their stated method.)
- Why did the evil spirit recognize Jesus and Paul but not the seven? What does the demon’s question “who are you?” imply about authority?
- Read the Greek verbs for “know” in v.15 (γινώσκω and ἐπίσταμαι). How do these different words deepen the meaning of the spirit’s answer?
- What does the violent result (v.16) teach about the nature of spiritual warfare? Is there any safe middle ground between belonging to Christ and opposing him?
- In v.17, fear falls on everyone, and the name of Jesus is magnified. How are fear and honor connected in this passage?
- How does this event prepare the way for the mass burning of magic books in vv.18-19? What does it show about true repentance?
- Are there areas in your life where you might be using Christian language or practices without a living faith behind them? What would it mean to move from borrowed authority to genuine relationship?
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 3:1 | Now the serpent was more subtle than any animal of the field which Yahweh God had made. He said to the woman, “Has God really said, ‘You shall not eat of any tree of the garden’?” |
| Genesis 3:5 | for God knows that in the day you eat it, your eyes will be opened, and you will be like God, knowing good and evil.” |
| I Kings 22:21 | A spirit came out and stood before Yahweh, and said, ‘I will entice him.’ |
| I Kings 22:23 | Now therefore, behold, Yahweh has put a lying spirit in the mouth of all these your prophets; and Yahweh has spoken evil concerning you.” |
| Matthew 8:29 | Behold, they cried out, saying, “What do we have to do with you, Jesus, Son of God? Have you come here to torment us before the time?” |
| Matthew 8:31 | The demons begged him, saying, “If you cast us out, permit us to go away into the herd of pigs.” |
| Mark 1:24 | saying, “Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know who you are: the Holy One of God!” |
| Mark 1:34 | He healed many who were sick with various diseases and cast out many demons. He didn’t allow the demons to speak, because they knew him. |
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 questions whether these men truly were sons of a high priest, noting the Codex Bezae reading that Sceva was "a certain priest" instead. He points out that the demon's language distinguishes between personally knowing Jesus and merely knowing about Paul, showing the exorcists had no real authority. The event proved the sovereign power of Jesus' name, which could not be imitated by pretenders.
Barnes' Notes on the Bible Protestant 1832
Barnes highlights that the evil spirit recognized Jesus and Paul as genuine authorities but dismissed the exorcists as having no right to command demons. This failure proved Paul’s miracles were real and exposed the impostors, ultimately increasing respect for the Lord Jesus and the gospel.
Calvin's Commentaries Reformed 1564
Calvin stresses that the man overpowering the exorcists was the devil acting through him, not the man himself. He distinguishes this as a special case where Satan fully possesses a person. God allowed this to show His power is not tied to uttering Christ's name, warning against superstitious abuse of it.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible notes that oldest manuscripts say the evil spirit attacked "both of them," implying only two of Sceva's seven sons were present. The spirit distinguishes knowing Jesus as Lord from recognizing Paul as His appointed servant, while dismissing the exorcists as mere pretenders.
Geneva Bible Notes Reformed 1599
The Geneva Notes draw attention to how the evil spirit distinguishes between those who genuinely belong to Christ and those who merely borrow his name. The demon acknowledges Jesus and knows Paul, but the seven sons of Sceva have no such standing, so it violently rejects them. This event shows that invoking Christ's name without true faith brings no power.
Gill's Exposition of the Bible Baptist 1748
Gill notes that the evil spirit acknowledged Jesus as Messiah and Paul as God's servant, but refused to recognize the seven sons of Sceva, who had no true authority. This shows a clear distinction: the spirit knew genuine faith and submission to Christ, but had no fear of those who merely used His name without true discipleship.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB draws attention to the sharp distinction the passage makes between the evil spirit and the man the spirit inhabits, treating this as clear evidence that demonic possession is real. The spirit uses different Greek verbs for "knowing" Jesus and Paul, indicating a personal acquaintance it refuses to grant the would-be exorcists.
Lange's Commentary Reformed 1857
Lange argues that those who came confessing their deeds were already believers, not new converts. The Greek perfect tense shows they had believed and remained believers, but the Spirit now brought them to a deeper, voluntary repentance. Their confession was not forced by law but flowed freely from genuine sorrow and a desire to break completely with sin.
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 two different Greek words for "know" in this passage: the demon instinctively recognizes Jesus as a divine power, but has a closer, more familiar acquaintance with Paul as a mere man. He also notes that the Greek participle for "practice" implies the exorcists' habitual activity rather than a single act.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley observes that the malice of the devil, though intended for harm, was turned to the opposite effect. The enemy's opposition only served to magnify the name of Jesus and further the spread of the Gospel.