The private side of paganism in the ancient world was the attempt to manipulate spiritual forces via magical incantations, ritual acts and paraphernalia in order to ward off evil and bring well-being. Ephesus was a city most hospitable to magicians, sorcerers and charlatans of all sorts. Attached to the statue of Artemis, the city's chief goddess, were certain symbols, ta Ephesia grammata, which had been turned into a magical formula (Plutarch Moralia 706E; 85B; Arnold 1989:15-16).

In a divine initiative, God weds extraordinary miracles with the spread of the Word of the Lord throughout Asia, a territory that Satan had firmly and manifestly in his grasp. We have met such strategic "power advances" before in Acts: in Jerusalem and its Judean environs, Samaria, and Macedonia (5:16; 8:7; 16:16-18). Now, at the climax of Paul's efforts as a missionary free to move about as he will, Luke presents another. These evidences of the presence of the reign of God (19:8) in liberating wholeness occur through a unique means. The application of handkerchiefs (soudaria, sweatbands for the head; compare Jn 11:44; 20:7) and aprons (better "belts"—simikinthia, a loanword from the Latin semicinctium; Martial Works 14.153; Petronius Works 94.8; Leary 1990), carried away from contact with Paul's skin during his leatherworking, bring healing and release from evil spirits (compare Lk 8:43-48; Acts 5:15).

The skeptic and the mimic will immediately draw the wrong conclusions about these happenings: either they did not occur, or they should be copied. Neither response is the intention of Luke or the rest of biblical teaching (Stott 1990:306). Paul, by his own testimony, was a miracleworker; this was part of his credentials as an apostle (Rom 15:19; 2 Cor 12:12; Gal 3:5). These healings did occur, but to imitate them—as some media evangelists have been wont to do with "prayer cloths" or other "prayed-over" trinkets sent through the mail—is to reduce miracle to magic, or impersonal manipulation (contrast Lk 8:43-48). Following James's instructions is still the best way to call on the Lord for healing (Jas 5:14-15).

Power encounters can sometimes lead to syncretistic responses (Acts 8:19). Though the Old Testament expressly forbade dabbling in the occult, Jews in ancient times played an important role in mediating the magical wisdom of the East to the Greco-Roman world (Lev 20:6, 27; Deut 18:10-11; Josephus Jewish Antiquities 8.45-49; Lk 11:19). In fact, some Jews were apparently familiar with the magic formula "the Ephesian letters" (Testament of Solomon 7:1-8; 8:11). So it is not surprising to find seven sons of Sceva, a Jewish chief priest, acting as exorcists. Since the high priest was the only one permitted to utter the "unpronounceable name of God" and enter his presence in the Holy of Holies on the Day of Atonement, it makes sense that these brothers would use that title as part of their "hype" (m. Yoma 3:8; 5:1; 6:2; compare Mastin 1976).

The sons' syncretistic appropriation follows the time-honored practice of piling name upon powerful name so as to create incantations strong enough to require spirits to do one's bidding. One such conjuration goes "I conjure you by the god of the Hebrews/Jesus, IABA IAE ABRAOTH AIA THOTH ELE ELO . . ." (Betz 1986:96). The name of Jesus, whom Paul preaches is these men's newest and most potent "power name" (compare Eph 1:21).

As the evil spirit responds to their attempted exorcism, the power encounter is transformed into demonic manhandling. Neither the exalted Lord Jesus nor Paul is directly involved. Yet the results reveal the unquestioned superiority of Jesus, whom Paul preaches. The demon displays spiritual insight: he knows both Jesus and Paul (compare Lk 4:34, 41; 8:28), but he does not recognize the magicians.

From the mouth of a demon we learn the valuable lesson that Jesus will not allow his name to be reduced to a magical formula (Ex 20:7). Only those with a personal relationship with Christ and who invoke his name in humble faith are in the correct position to see God act to drive out demons.

The evil spirit's mastery of the sorcerers now turns physical. Galvanized by superhuman strength, the demon-possessed man pounces on them and overpowers them (ephallomai, often indicating overpowering by superior spiritual beings; 1 Kingdoms 10:6; 16:13; Moulton and Milligan 1974:269). They receive such a beating that they barely escape with their lives. The magicians, powerless to command the demon, are defenseless against his assault.

From "power advance" to syncretistic response to demonic manhandling to respect and repentance: such is the progress of power encounter at Ephesus. Fear seizes (literally, "fell on") all who hear about the incident, and the name of the Lord Jesus is accorded respect. Here again, demonstrations of divine power do not automatically produce conversions (see comment at Acts 9:35, 42, where they do). They do, however, demonstrate the reality of the Lord's spiritual power and its superiority to, and difference from, magic. Realizing that Jesus' name is not to be manipulated, the populace is now in a better position to hear the good news of repentance and forgiveness of sins declared in that name (Lk 24:47). And for Christians who have believed for a while (perfect tense of pisteuo so indicates), it is now time for a final break with their past.

They make the break in word by coming and openly confessing (literally, "confessing and announcing") their evil deeds, their magic practices, possibly revealing the spells themselves. Then they collect books of magic spells and burn them. Their repentance is costly. Fifty thousand drachmas, the fees for all the formulas in the books, was thirty-five thousand dollars in today's U.S. currency. The repentance is complete: these believers have removed any temptation to go back to the old life.

Today the temptation is still present to syncretize a newfound faith with pre-Christian ways of using "power" to cope with life. Whether it be worship and manipulation of the new power levers of secularization—money, education, science, technology—or the traditional practices of occult magic in their time-honored or New Age form, those who live under Jesus' lordship must sooner or later come to terms with any compromise in these matters and follow the Ephesian Christians' example of making a clean break with their "power" past.

In a summary statement declaring the gospel's complete triumph over the competition, Luke stresses the life-giving nature of God's saving message by personifying it: The word of the Lord spread (literally, "grew") widely and grew in power (Acts 6:7; 12:24). Luke highlights the power of the message through adverbial phrase and verb (kata kratos, NIV widely; ischyen, NIV grew in power, possibly "prevailed"; compare Lk 1:51; Eph 1:19; 6:10). Luke's theology places proclamation of the gospel message at the center of any "power advance" in the church's mission, and so should ours.