Acts 19:19 · Bible study
Acts 19:19 Commentary: The Burning of Magic Books
Greek · 11 what the commentators say
Meaning in one sentence
Why did Ephesian believers burn their costly magic books instead of selling them? A study of grammar, history, and the meaning of public repentance.
Research Summary
- Meaning: New believers in Ephesus publicly burned their expensive magic books, demonstrating genuine repentance at great financial cost.
- Key words: perierga (magic arts), katekaion (imperfect: were burning, one by one), sunepsēphisan (counted up the total), arguriou (silver coins).
- Main debate: Why burn instead of sell? Some stress avoiding further sin (Calvin, Poole); others emphasize that the money was seen as 'price of a whore' not to be offered to God (Poole, Matthew Henry).
- Theological theme: Repentance involves concrete, costly, and public separation from sin.
- Best use: Preaching on the cost of discipleship; teaching on repentance; addressing occult or idolatrous entanglements.
Translation Comparison
BSB Berean Standard Bible 2020
And a number of those who had practiced magic arts brought their books and burned them in front of everyone. When the value of the books was calculated, the total came to fifty thousand drachmas.
WEB World English Bible 2000
Many of those who practiced magical arts brought their books together and burned them in the sight of all. They counted their price, and found it to be fifty thousand pieces of silver.
KJV King James Version 1769
Many of them also which used curious arts brought their books together, and burned them before all men: and they counted the price of them, and found it fifty thousand pieces of silver.
ASV American Standard Version 1901
And not a few of them that practised magical arts brought their books together and burned them in the sight of all; and they counted the price of them, and found it fifty thousand pieces of silver.
YLT Young's Literal Translation 1898
and many of those who had practised the curious arts, having brought the books together, were burning them before all; and they reckoned together the prices of them, and found it five myriads of silverlings;
Darby Darby Bible 1890
And many of those that practised curious arts brought their books [of charms] and burnt them before all. And they reckoned up the prices of them, and found it fifty thousand pieces of silver.
Douay-Rheims Douay-Rheims Bible 1899
And many of them who had followed curious arts brought together their books and burnt them before all. And, counting the price of them, they found the money to be fifty thousand pieces of silver.
Translations in other languages (10 available)
Asimismo muchos de los que habían practicado vanas artes, trajeron los libros, y los quemaron delante de todos; y echada la cuenta del precio de ellos, hallaron ser cincuenta mil denarios.
Também muitos dos que praticavam ocultismo trouxeram seus livros, e os queimaram na presença de todos; e calcularam o preço deles, e acharam que custavam cinquenta mil moedas de prata.
Et un certain nombre de ceux qui avaient exercé les arts magiques, ayant apporté leurs livres, les brûlèrent devant tout le monde: on en estima la valeur à cinquante mille pièces d’ argent.
Viele aber, die da vorwitzige Kunst getrieben hatten, brachten die Bücher zusammen und verbrannten sie öffentlich und überrechneten, was sie wert waren, und fanden des Geldes fünfzigtausend Groschen.
Velen ook dergenen, die ijdele kunsten gepleegd hadden, brachten de boeken bijeen, en verbrandden ze in aller tegenwoordigheid; en berekenden de waarde derzelve, en bevonden vijftig duizend zilveren penningen.
E buon numero di quelli che aveano esercitato le arti magiche, portarono i loro libri assieme, e li arsero in presenza di tutti; e calcolatone il prezzo, trovarono che ascendeva a cinquantamila dramme d’argento.
I wiele z tych, którzy się naukami niepotrzebnemi parali, zniósłszy księgi, spalili je przed wszystkimi, a obrachowawszy cenę ich, znaleźli tego pięćdziesiąt tysięcy srebrników.
А из занимавшихся чародейством довольно многие, собрав книги свои, сожгли перед всеми, и сложили цены их, и оказалось их на пятьдесят тысяч драхм.
平素行 邪術的，也 有許多人 把書 拿來，堆積在眾人 面前 焚燒。 他們算計 書 價，便 知道 共合五萬 塊錢。
And a great number of those who were experts in strange arts took their books and put them on the fire in front of everyone: and when the books were valued they came to fifty thousand bits of silver.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Acts 19:19
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 this public book-burning was a voluntary, costly act of genuine repentance. Vincent notes that the imperfect verb katekaion ('were burning') pictures them throwing book after book onto the fire, a scene of ongoing, public renunciation. Calvin emphasizes that they burned the books 'that they may cut off all occasion of erring, both for themselves and for others.' Barnes and Gill highlight the sacrifice: the books were not sold even to benefit the poor; their value, 50,000 pieces of silver, was a staggering sum, whether reckoned in Greek drachmae (about £2,000 or $9,300, per Vincent and the Cambridge Bible) or Jewish shekels (over £6,000). The overarching point on which all agree: the new believers' repentance was not merely verbal but concrete, severing ties with the occult at great personal cost, and the act served as a public witness that the gospel had triumphed over the powers of darkness in Ephesus.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: That the act was a voluntary, public renunciation of magic in response to the gospel, undertaken at great personal cost, is not disputed.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Motivation for burning instead of selling | The act was a voluntary, sincere expression of repentance, breaking ties with the occult. | Calvin and others emphasize removing all future temptation; Poole and some suggest they considered the money tainted and not fit for God's service. |
| Value of the currency | The amount was substantial and represented a real sacrifice, regardless of the exact coin. | Whether 'pieces of silver' are Attic drachmae (worth about 10 pence each, total ~£2,000) or Jewish shekels (worth about 2 shillings 6 pence each, total ~£6,250) or other coins is uncertain; some manuscripts read 'gold' (Gill). |
| Role of the public nature | The public burning was an important testimony to the power of the gospel in Ephesus. | Some emphasize it as a deterrent to others; others see it primarily as an act of accountability and confession for the believers themselves. |
Historical & Cultural Context
Ephesus in the first century was famed as a center of magic. The term 'Ephesian letters' (Ἐφέσια γράμματα) referred to mysterious syllables or characters inscribed on amulets, worn for protection, healing, or success in contests. These were considered sacred and powerful. Barnes quotes classical sources describing how magicians compelled demon-possessed persons to recite these letters in a fixed order. Clarke adds that books of magical formulas, τὰ περίεργα, were common and costly.
The immediate context sharpens the scene. Just before, the failed exorcism by the seven sons of Sceva (vv.15, 16) had become public knowledge, and 'fear fell on them all, and the name of the Lord Jesus was magnified' (v.17). Many believers came forward, confessing their deeds openly (v.18). Luke then focuses on those who had practiced magic: they brought their books, piled them up, and set them ablaze 'in the sight of all' (v.19). The imperfect tense of the Greek verb for burning suggests a process, one scroll after another fed to the flames while onlookers watched. The verbs for counting (συνεψήφισαν, a compound meaning 'to reckon together') and finding highlight that the total was precise and staggering.
This act echoes Old Testament commands to destroy idols and objects of pagan worship (Deuteronomy 7:25, 26; Exodus 32:20). By burning rather than selling, the Ephesian believers avoided any possibility that these objects could be used again to ensnare others or to bring corrupt money into the church. The public location reinforced the break with their past and served as a powerful testimony to the watching city.
Textual Notes
The consulted sources note no significant textual variants that affect the meaning of this verse. Gill mentions that some manuscripts read 'gold' (χρυσίον) instead of 'silver' (ἀργυρίου), which would dramatically increase the estimated value, but the majority of witnesses and modern critical editions support the reading 'silver.' The textual tradition is stable; the key elements, the books, the burning, the public location, and the counting of the price, are undisputed.
Reception History
Acts 19:19 has been cited throughout church history as a model of radical repentance. Early church writers like Tertullian and Cyprian used it to argue for the renunciation of pagan literature and magical practices by new converts. During the Reformation, commentators such as Calvin and the Geneva Bible authors emphasized the public confession and costly sacrifice as marks of genuine faith. In more recent missionary contexts, this verse has been held up as an example for converts leaving animistic or occult backgrounds, showing that destroying objects of former devotion is both a personal and corporate witness. Across traditions, it is seen as a concrete demonstration of the fruit of repentance, not merely words, but deeds that sever ties with sin.
Preaching This Verse
Three-point outline
- Repentance is specific, not vague. These believers did not merely feel sorry; they brought the very tools of their old life into the open.
- Repentance costs something. They destroyed property worth tens of thousands of denarii rather than keep it or sell it. Real repentance touches the wallet.
- Repentance is public. The burning happened 'in the sight of all', a testimony that others could see and the city could talk about.
Five-point outline
- The catalyst: fear and awe of God. The sons of Sceva incident (vv.15, 16) showed that Jesus was not a name to be used but a Lord to be obeyed.
- Confession precedes action. Verse 18: 'Many also of those who had believed came, confessing and declaring their deeds.' The burning was the visible fruit of that confession.
- The contents: books of magic arts. These were not just novels; they were the technology of spiritual bondage in that culture. Destroying them was a declaration of independence.
- The cost: fifty thousand pieces of silver. Whether drachmas or shekels, this was a fortune. They counted the price, and they burned it anyway. The gospel was worth more than gold.
- The result: the Word grew and prevailed. Verse 20: the public bonfire cleared the ground for the gospel to spread without the old leaven.
Illustration hooks
- A person who deletes their entire pornography collection, including paid subscriptions, rather than just trying to avoid it.
- A family that cancels a lucrative astrology reading business after coming to faith, taking a major income hit.
- A teenager who gives up a social media account built on boasting and gossip, even though it cost hours of followers and fun.
Questions your congregation is asking
- Do I have any 'magic books' in my life, things I know are wrong but haven't gotten rid of?
- Why is public confession and action important, not just private faith?
- What does this say about money and repentance? Can we ever hang on to something that came from a sinful source?
Leading a Discussion
This passage raises a challenging question: what does genuine repentance look like when it costs us something real? The Ephesian believers gave up not just a habit but a livelihood and valuable property, publicly. As you discuss these verses, think about the difference between being sorry and actually turning away.
Discussion questions
- Read Acts 19:13, 20. What happened right before verse 19 that might have prompted this public burning?
- The Greek word for the books is biblous, rolls of written material. Why do you think they burned them instead of selling them and giving the money to the church or to the poor?
- Fifty thousand pieces of silver was an enormous sum, roughly the equivalent of a lifetime of wages for many workers. What does the size of this sacrifice tell us about the depth of their repentance?
- The burning was public ('in the sight of all'). How might that public nature have strengthened the new believers and also served as a warning to others in Ephesus?
- In what areas of life today might Christians need to make a similar 'public break' with sin? What would that look like practically?
- Some Christians debate whether it's ever okay to sell sinful items (like occult books) and give the proceeds to charity, or whether destruction is the only faithful path. What arguments can you see for each position from this text and from Deuteronomy 7:25, 26?
- How does verse 20 connect the burning of the books to the growth of the Word? What lesson does that hold for your own community?
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 35:4 | They gave to Jacob all the foreign gods which were in their hands, and the rings which were in their ears; and Jacob hid them under the oak which was by Shechem. |
| Exodus 7:11 | Then Pharaoh also called for the wise men and the sorcerers. They also, the magicians of Egypt, did the same thing with their enchantments. |
| Exodus 7:22 | The magicians of Egypt did the same thing with their enchantments. So Pharaoh’s heart was hardened, and he didn’t listen to them, as Yahweh had spoken. |
| Exodus 32:20 | He took the calf which they had made, and burned it with fire, ground it to powder, and scattered it on the water, and made the children of Israel drink it. |
| Deuteronomy 7:25 | You shall burn the engraved images of their gods with fire. You shall not covet the silver or the gold that is on them, nor take it for yourself, lest you be snared in it; for it is an abomination to Yahweh your God. |
| Deuteronomy 7:26 | You shall not bring an abomination into your house and become a devoted thing like it. You shall utterly detest it. You shall utterly abhor it; for it is a devoted thing. |
| Deuteronomy 18:10 | There shall not be found with you anyone who makes his son or his daughter to pass through the fire, one who uses divination, one who tells fortunes, or an enchanter, or a sorcerer, |
| Deuteronomy 18:12 | For whoever does these things is an abomination to Yahweh. Because of these abominations, Yahweh your God drives them out from before you. |
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
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke identifies the curious arts as magical practices tied to Ephesus, specifically the Ephesian letters or characters — incantations and amulets used for healing, protection, and exorcism. He draws on ancient sources to show these were widely known occult arts, not mere curiosities.
Barnes' Notes on the Bible Protestant 1832
Barnes explains that the "curious arts" refer to magical practices like the famous Ephesian incantations and charms. The high price of the burned books shows the power of Christianity to make people abandon even the most profitable arts when those arts involve sin and deception.
Calvin's Commentaries Reformed 1564
Calvin draws a sharp line between simple magic tricks and the broader category of useless, curiosity-driven studies like judicial astrology and divination. The believers' burning of costly books was not just about rejecting sorcery but about cutting off every occasion for error, proving their godliness through costly sacrifice.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge commentary highlights that Luke uses a different Greek word for "many" here, stressing that a substantial number of converts renounced magic. It explains that the burned scrolls likely included "Ephesian letters," common charms worn as amulets. The total value of about fifty thousand drachmas, perhaps over two thousand pounds, shows the scale of their sacrifice.
Geneva Bible Notes Reformed 1599
The Geneva note highlights the immense value of the sorcery scrolls—fifty thousand pieces of silver—to stress how costly a break these believers made with their past. Their public burning was not impulsive; they counted the price first, then willingly destroyed it all.
Gill's Exposition of the Bible Baptist 1748
Gill focuses on the immense value of the burned magic books, calculating 50,000 pieces of silver as over 1,500 pounds in British money. He emphasizes that Ephesus was famous for such arts, making the public burning a powerful sign of genuine repentance and a break with their past.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB highlights the public burning of costly magic books as a deliberate act of honest conviction, not mere spectacle. The continuous tense of "burned" shows an ongoing, thorough destruction. By sacrificing books worth about 2,000 pounds, the sorcerers publicly repudiated their occult arts, marking a striking triumph of Christ over dark powers.
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.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley highlights the deceptive label "curious arts" that practitioners used for their magical practices. He notes these were so prized in Ephesus that the books commanded a high price, and burning them was far better than selling them even for the poor. The total value he estimates at over six thousand pounds.