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STUDY TWENTY-FOUR: ACTS 19:11 – 41

© Rosemary Bardsley 2026

Luke gives us details about a number of things that occurred because of Paul’s ministry in Ephesus.

A. THE MIRACLES – ACTS 20:11, 12

As we read Luke’s reports of Paul’s ministry, we find that the occurrence of miracles was variable.

What does Luke tell us about miracles performed by Paul?
First mission trip:
On Cyprus – one miracle reported: Acts 13:9 – 11
In Iconium – multiple miracles: Acts 14:3
In Lystra – one miracle reported: Acts 14:8 – 10
Miracles possibly included in Paul’s report to the Jerusalem council: Acts 15:4.
No miracles reported in Psidian Antioch and Derbe.

Second mission trip:
Intervention by God in Philippi (the earthquake).
No miracles reported in Syria, Cilicia, Phrygia, Thessalonica, Berea and Athens.
No miracles reported in Galatia and Corinth in Acts, but Paul reminded the Corinthians that ‘the things that mark an apostle – signs, wonders and miracles – were done among you with great perseverance’ – 2Corinthians 12:12; and mentioned miracles in Galatia in Galatians 3:4.

Third mission trip:
In Ephesus – multiple miracles: Acts 19:11, 12 (see below)
In Troas – one miracle reported: Acts 20:7 – 12
No miracles reported in Macedonia and Greece.

On the journey to Rome:
Miraculous insight into future - Acts 27:10, 22 – 24;
Miraculous protection by God - Acts 28:3 – 6
Multiple healing miracles – Acts 28:7 – 10
No miracles reported in Rome.

It would seem that in each location God gave or withheld miracles according to his sovereign will and purpose. In some locations miracles were a factor in people coming to faith in Christ; in other locations, people believed in Christ without miracles.

A.1 The Ephesian miracles
In Ephesus, ‘God did extraordinary miracles through Paul’. The word translated ‘extraordinary’ or ‘special’ usually means something like ‘obtain’ and is usually translated with that or similar meaning. Acts 19:11 is the only verse in the New Testament where it is translated as ‘extraordinary’ or ‘special’. It is a verb, not an adjective – the usual verb for ‘obtain’ with a negative in front of it. The way it reads in the Greek could be paraphrased as ‘God did not-what-you-usually-get-kind-of-miracles by the hand of Paul.’ While all miracles are not ‘ordinary’, these were miracles of an abnormally ‘extraordinary’ nature, and Luke tells us what happened: that ‘even handkerchiefs and aprons that had touched Paul’ healed those who touched them or were touched by them – illnesses were cured, and evil spirits ousted, without Paul being personally present, without any verbal input from Paul.

In what way or ways is this similar to the miracles recorded in these verses?
Matthew 8:5 – 13

Luke 8:43 – 48

Acts 5:15

Although these unusual miracles occurred neither Jesus, nor Matthew, nor Luke commanded or even encouraged us to attempt to reduplicate such unusual miracles. What Jesus did, was to praise the faith of the centurion and the woman – faith that believed in his power and authority.

In Ephesus, these extraordinary miracles had a number of flow-on effects related to the obvious power of the name of Jesus that Paul proclaimed.

B. A FAILED ATTEMPT AT CASTING OUT DEMONS – ACTS 19:13 – 16

The first flow-on effects were attempts to use the name of Jesus as a formula to drive out demons.

Merryl C. Tenney comments about the occultism prevalent at that time: ‘For them the entire world was inhabited by spirits and demons who could be invoked or commanded to do one’s bidding if only one knew the correct rite or formula to use. Allusions in contemporary literature and fragments from the Papyri bear witness to the widespread belief in magic that prevailed throughout the Roman domain. Jew and Gentile alike shared these superstitious beliefs; in fact, the Jews were often more interested in magic than were the Gentiles.’ (p69, New Testament Survey, Tyndale, 1961.)

Historical records show that Jews had long been involved in occult practices, including the use of various formulae and incantations to cast out evil spirits. Now, impressed by the awesome power of the name of Jesus, some of them started invoking the name of Jesus in their efforts at exorcism. But it was without true knowledge of Jesus and without genuine faith in Jesus. Note: the word ‘exorcist’ is translated from the Greek exorkistes which referred to a person who ‘bound by an oath or spell’ – who employed ‘a formula of conjuration for the expulsion of demons’ (W.E.Vine). This practice was directly related to occult magic and superstition, and had no valid place in either the Old or New Testaments.

What does God think about occult practices and those involved in them?
Exodus 22:18; Leviticus 20:27

Deuteronomy 18:9 – 13

2Kings 23:24

Isaiah 8:19, 20

Jeremiah 29:8,9

Galatians 5:20

Revelation 21:8; 22:15

Some occult practices are a godless substitute for the real, God-given, practices. All are part of Satan’s deceptions. For example, there are deceptive miracles, and deceptive prophecies, that could and can be mistaken for the real thing.

How did Jesus and Paul warn us about such deceptions?
Matthew 24:24

2Corinthians 11:14, 15

There is a study on the occult here. For further studies on how to deal with false teaching, go these studies. For what the Bible says about Satan and demons read these studies  .

Moving back to Acts 19, Luke tells us that ‘some Jews’ including ‘the sons of Sceva, a Jewish chief priest’, went around ‘driving out demons’, and tried to invoke the name of Jesus over the demon-possessed – verse 13. They were using the name of Jesus in the form of an oath in an attempt to attach to their own words the obvious power of his name that had been demonstrated in the miracles associated with Paul.

But it didn’t work on the demon-possessed man; rather, it had terrible results for the Jews who attempted it.

B.1 What can we learn from this short report?
[1] That there were some Jews who practised exorcism. Note: the word ‘exorcism’ refers to calling on the power/authority of the name of a powerful person in order to have authority over another party. It involved a formula: ‘I command you in the name of … to …’ When the Jews accused Jesus of casting out demons ‘by Beelzebub, the prince of demons’, he asked them ‘by whom do your people drive them out?’ – Matthew 12:24 – 27. Mark points out that, unlike the normal practice, Jesus spoke on his own authority – ‘The people were all so amazed that they asked each other, “What is this? A new teaching – and with authority! He even gives orders to evil spirits and they obey him”’ – Mark 1:27. He did not have to invoke a higher authority. He actually is the highest authority.

[2] That these Jewish exorcists created a new exorcism formula – ‘In the name of Jesus, whom Paul preaches, I command you to come out.’ These men had obviously heard of, or maybe even witnessed, the extraordinary miracles Paul was doing, including the casting out of demons; from those miracles they saw the mighty power of the name of Jesus. This does not mean they believed in Jesus. In fact, they didn’t really know anything about who he was, except that he was the ‘Jesus whom Paul preaches’. They didn’t say ‘In the name of Jesus the Messiah’ or ‘in the name of Jesus the Son of God’, or ‘in the name of Jesus by whom all things were created’. All they could say was ‘Jesus whom Paul preaches’. A ‘Jesus’ of whom they had no personal knowledge and with whom they had no relationship.

[3] That the name of Jesus cannot be used as a stand-alone mantra or a magic formula. It is not the saying of his name that gives a person authority. Rather, it is Christ himself who has the authority, and if a person does not have Christ, nor do they have any of his authority. If a person does not have Jesus Christ, they do not have the Spirit of Christ, who empowers believers according to his will and gifting.

[4] That the demons are not ignorant; they know who Jesus Christ is; they know who believes in him and who does not. The know where the Spirit of Christ is and where he is not. Their reaction to the seven sons of Sceva shows that these men, although they may have known a little about Jesus, did not know Jesus, and did not believe in Jesus. They did not know as much about Jesus as the demons did. And the demons knew how ignorant they were, and how powerless their words, how out-of-place their invoking the name of Jesus. Had these sons of Sceva been invoking the name of the real Jesus, these demons would have been overcome with fear, trembling the in presence of the Holy One.

Read these verses which demonstrate this:
Mark 3:11

Luke 4:33, 34

James 2:19

Rather than diminish the respect in which the name of Jesus was held, this incident caused the name of the Lord Jesus (the real one) ‘to be held in high honour’ (19:17). They saw that the demons obviously recognized the difference between the Jewish practice of using a formula in their attempts at exorcism and the actual power of the real name of the real Jesus. The population of Ephesus, both Jew and Gentile, ‘were seized with fear’. They realised that this Jesus, whom Paul preached, was more powerful even than the demons, and they realised that the demons actually knew it.

C. RECOGNITION OF THE AUTHORITY OF JESUS – ACTS 19:17 – 22

There was a further flow-on effect of the extraordinary miracles done by Paul in the name of Jesus, which was intensified by what happened to the sons of Sceva when they used the name of Jesus wrongly. If even the demons acknowledged and submitted to the awesome power of the real Jesus, then how incredibly great is the power and authority of Jesus!

Read 19:17 – 22. Answer these questions:
Generally, what happened to all the Jews and Greeks living in Ephesus? (Verse 17a)

How did this impact their respect for the name of the Lord Jesus? (17b)

What did many who believed do? (18)

Which believers did Luke mention specifically? (19)

What did they do? (19)

Calculate the value of the material they burned, in your own currency today.

Suggest why they burned their occult scrolls.

What were all of these events reported by Luke a demonstration of? (20)

This public burning of occult scrolls appears to have been quite a large event. Either lots of people brought their scrolls, or not so many people brought lots of scrolls. Or, individual scrolls were each worth a significant amount of money. (Note: A drachma was worth about a day’s wage. If we conservatively work on a daily wage today of $200 and multiply that by 50,000, we end up with $10,000,000.)

To unbelievers looking on this would have been quite an impressive demonstration of the honour and respect in which they held the Lord Jesus Christ. But to the Lord Jesus, the valuable thing was not the scrolls they burned, but their hearts out of which this action flowed. It was a declaration, a costly declaration, of their acknowledgement that he was indeed God, the living God, far above, far more powerful than, the occult powers in which they had formerly trusted.

What do these verses teach about the superior power and authority of Jesus Christ?
Psalm 110:1

Ephesians 1:20 – 22

Philippians 2:9 – 11

Colossians 2:10

D. THE RIOT IN EPHESUS – ACTS 19:23 – 41

After the public burning of the occult scrolls, Paul came to the decision that it was time for him to move on, deciding to travel to Jerusalem, via Macedonia and Achaia. He sent Timothy and Erastus on ahead of him, while he stayed where he was a little longer (19:21, 22).

Luke tells us that it was ‘about that time’ that a great disturbance arose about ‘the Way’, a term sometimes used to refer to what we now call ‘Christianity’. (It was a new and radical thing then, and still largely without organized structure.)

Read verses 23 – 41. Find answers to these questions:
What two things was Demetrius concerned about?

Which of these do you think bothered him most? Explain your answer.

How did Demetrius describe the success of Paul’s preaching?

What part of Paul’s teaching upset him?

Describe his success in stirring up opposition to Paul and the gospel:

How does Luke’s report indicate that Demetrius used what we might call ‘crowd psychology’?

What does Luke tell us about –
Gaius and Aristarchus –

Some city officials -

Paul –

Alexander –

How and why did the ‘city clerk’ settle the riot?

Perhaps Demetrius had seen what happened to all of the occult scrolls, and that had made him afraid that a similar rejection of current beliefs might occur in relation to the worship of the goddess Artemis (Dianna). Both occult practices and the worship of Artemis (and other gods to a lesser extent) were part of the culture of Ephesus, and the wider province of Asia. But now, as Demetrius explained to his fellow metal-workers, ‘this fellow Paul has convinced and led astray large numbers of people here in Ephesus and in practically the whole province of Asia’ (verse 26). By ‘led astray’ he meant ‘led away from their traditional beliefs’ – away from the occult, and, more importantly for Demetrius, away from their former gods.

Paul’s message calling people to believe in the Lord Jesus Christ had had a large and far-reaching impact. People in large numbers had become believers – forsaking both the occult and idolatry.

Not only so, Paul’s message also included teaching that ‘man-made gods are no gods at all’. And if people believed that, people not only from Ephesus itself, but from the whole province of Asia, now believed that Artemis was nothing. And if Artemis was nothing, then two things would follow: (1) that people would stop buying physical objects used in her worship, which would cause financial loss to the related businesses, and (2) the temple of Artemis and her honour would be reduced – she would be ‘robbed of her divine majesty’ (verse 27).

By stating these two outcomes, Demetrius had the attention of the crowds – both those who were threatened by financial loss, and those who still held fast to the idolatry that was part of their culture. By warning of the potential dishonour of Artemis he successfully stirred up the fury of the crowd, which became uncontrollable. But, as Luke has pointed out, there was a lot of mob psychology involved – ‘most of the people did not even know why they were there’ (verse 32).

The size and sustained fury of the riot attracted the presence of the ‘city clerk’ (the second most important official in Roman cities, a magistrate with significant authority), who addressed and dismissed the crowd, pointing out the proper channels for addressing legitimate complaints and warning them of the potential charge of rioting that could result from the day’s events.

D.1 Notes about the people involved
Gaius – Paul’s travelling companion from Macedoina, is mentioned elsewhere:

Acts 20:4 – where is he listed as a companion of Paul on the return part of his third mission trip. His hometown is identified as Derbe.

Romans 16:23 – where Paul refers to his hospitality towards both Paul and the church.

1Corinthians 1:14 – where Paul recalls that he had baptised Gaius in Corinth, contrary to his custom of not baptizing.

3John 1 – where John addresses his letter to ‘my dear friend Gauis’. If this is the same Gaius, you can learn something about him from this letter.

Aristarchus – another travelling companion from Macedonia, is also mentioned elsewhere:

Acts 20:4 – travelled with Paul on the return part of his third mission trip. His home town is identified as Thessalonica.

Acts 27:2 – was with Paul on the ship taking him to Rome.

Colossians 4:10 – was a fellow-prisoner with Paul in Rome.

Philemon 24 – Paul, still in prison in Rome, called him a ‘fellow-worker’.

Alexander – In verse 33, Luke describes him as a Jew, pushed to the front to speak to the crowd.

Bible scholars believe that this was done because the Jews wanted to distance themselves from Paul and his teaching. But the move backfired. Rather than release the Jews from any responsibility, it actually made matters worse, provoking a prolonged session of united chanting ‘Great is Artemis of the Ephesians’ by the crowd.

There are four other references to ‘Alexander’ in the New Testament (Mark 15:21; Acts 4:6; 1Timothy 1:20 and 2Timothy 4:14), but scholars are generally agreed that these are different men called ‘Alexander’. Note that some scholars believe 2Timothy 4:14 refers to the same man.

Reflective questions:
From Acts 19, what has impacted you most about the power of God to save?

 

In Ephesus, the gospel had positive and negative effect on the whole community. How are any of these effects similar to the effect of the gospel in your community?