Commonly among scholars, Ephesians is called the “Queen of all Epistles.” It ranks high in the devotional and theological literature of the Christian Church. When the great Scottish reformer John Knox was on his deathbed, the book often read to him was John Calvin’s Sermons on the Letter to the Ephesians.
The poet Samuel Taylor Coleridge described Ephesians as the “divinest composition of man.” He noted that it embraces “first, those doctrines peculiar to Christianity, and, then, those precepts common with it in natural religion.” Clearly, Ephesians holds a unique place in the Pauline correspondence.
The Prison Epistles
Dr. J. Vernon McGee described the historical setting this way: Four men left Rome in the year 62 AD, traveling to the province of Asia (modern-day Asia Minor). These men carried four distinct letters from Paul, known today as “The Prison Epistles.” They are so named because Paul wrote them while awaiting trial in Rome.
These four carriers and their letters were:
- Epaphroditus from Philippi (Phil 4:18) carried the Epistle to the Philippians.
- Tychicus from Ephesus (Eph 6:21) carried the Epistle to the Ephesians.
- Epaphras from Colossae (Col 4:12) carried the Epistle to the Colossians.
- Onesimus, a slave from Colossae, carried the Epistle to Philemon.
Together, these letters present a complete picture of Christ, the church, and the Christian life:
- Ephesians presents the Church as the Body of Christ—the invisible church of which He is the Head.
- Colossians presents Christ as the Head of the Body. The emphasis is on Christ’s supremacy.
- Philippians presents Christian living with Christ (joy in suffering).
- Philemon presents Christian living in action within a pagan society.
The Context: Ephesus
Ephesus was located on the west coast of Asia Minor at the mouth of the Cayster River. It was a strategic commercial hub, with roads spreading out in every direction. Originally founded by the Greeks around 1000 BC, it came under Roman control in 133 BC and was made the capital of the Roman province of Asia by Augustus.
Population and Culture
In the time of early Christianity, Ephesus was the third-largest city in the Roman Empire, with an estimated population of 250,000. It was a melting pot of Lydians, Ionians, Greeks, and native Anatolians, alongside a large Jewish constituency. To protect imperial interests, Rome also sent many citizens to settle there.
The Church in Ephesus
Paul planted the church in Ephesus during his second missionary journey. After spending 18 months in Corinth, he visited Ephesus briefly with Aquila and Priscilla (Acts 18:18), leaving them there to minister. It was during this time that Aquila and Priscilla instructed Apollos, a powerful teacher, more accurately in the Scriptures.
Paul returned during his third missionary journey and stayed for three years (Acts 19:8–10; 20:31). This period was marked by significant spiritual confrontations, two of which highlight the difference between true spiritual power and religious ritual.
First Incident: The Disciples of John (Acts 19:1–7)
When Paul arrived in Ephesus, he met some disciples and asked a pivotal question: “Did you receive the Holy Spirit when you believed?” (Acts 19:2). They replied, “No, we have not even heard that there is a Holy Spirit.”
Paul identified a gap in their experience. These men were disciples of John the Baptist. They had heard the message of repentance—turning away from sin and being baptized to signify a new life. However, their understanding was incomplete. They knew the moral duty of struggling to be better, but they did not know the grace of Christ or the empowering help of the Holy Spirit.
This incident reveals a great truth: Without the Holy Spirit, there is no complete Christianity. We may recognize our errors and determine to change, but we cannot sustain that change without the Spirit’s power.
After explaining the gospel of Jesus, Paul baptized them. Acts 19:6–7 records: “When Paul placed his hands on them, the Holy Spirit came on them, and they spoke in tongues and prophesied. There were about twelve men in all.”
Addressing Misinterpretations of Acts 19
Often in Pentecostal circles, this passage is used to push the idea that anyone who is saved must speak in tongues. If there is no evidence of tongues, then that person has not received complete salvation. This is where we must apply scriptural interpretation before jumping to conclusions.
Acts was written by Luke as a historical document recording everything that occurred in the early church. Luke here faithfully records the happenings of Paul’s ministry. In this case, when Paul placed his hands on these twelve disciples, they received the Holy Spirit, marked with tongues and prophecy. This often leads to two wrong conclusions, practiced by Pentecostals and other charismatic groups:
- Tongues is the sign of salvation.
- When the pastor lays his hand, the person will receive the Holy Spirit.
First, tongues is not the sign of salvation. The Holy Spirit dwells in a person as soon as they receive Jesus Christ as their personal Savior. Ephesians 1:13 (NIV) states clearly: “And you also were included in Christ when you heard the message of truth, the gospel of your salvation. When you believed, you were marked in him with a seal, the promised Holy Spirit.”
We do not need a special service to receive the Holy Spirit. Some might argue that Ephesians 1:13 is about the indwelling of the Holy Spirit, not the infilling. Again the question arises: Does a person receive an infilling of the Holy Spirit only when prayed over by a certain pastor or preacher? There is no verse to prove that. It is entirely possible that a person could receive an infilling, and at the same time, when a person prays and studies the Word, they also receive an infilling of the Holy Spirit.
Second, regarding the laying on of hands. The practice of laying on of hands is often made into a mandate—to the level that many Pentecostal churches host an anointing service right after baptism, trying to follow everything that occurred in Paul’s ministry. However, this ignores the fact that such things happened only once in a while in the biblical record.
Do you think that when 3,000 people were saved after Peter’s preaching at Pentecost, they all spoke in tongues? If it were so, Luke, who recorded this incident, would have recorded that as well. But nowhere does the Bible say that. This means there were many who were saved and received the Holy Spirit but did not speak in tongues.
We must distinguish between what the Bible records as history and what it requires as doctrine. In simple words, we should not automatically treat every historical event in Acts as a rule for the church to follow today.
Second Incident: The Seven Sons of Sceva (Acts 19:13–16)
The second event in Ephesus contrasts the true power of God with the hollowness of magic and imitation. Ephesus was a city deeply involved in the occult. Seeing Paul perform miracles, a group of travelling Jewish exorcists assumed that the name “Jesus” was simply a magical word they could use to drive out spirits.
The Misuse of Jesus’ Name
Acts 19:13 describes how these men tried to use the name of the Lord over the demon-possessed. They used a specific formula: “In the name of the Jesus whom Paul preaches, I command you to come out.”
This exposes a fatal spiritual issue. They did not know Jesus personally; they only knew of Him through Paul. They were attempting to borrow authority—relying on someone else’s relationship with God rather than their own.
The Confrontation
Now, it seemed that the evil spirits were responding, because the bible records in v15 “One Day” which suggests that this went on for a period of time. But one day, the seven sons of sceva were on their regular routine of exorcism and, the evil spirit answered them:
“Jesus I know, and Paul I know about, but who are you?” (Acts 19:15)
The spirit then overpowered them. The man possessed by the demon attacked the seven sons so violently that they fled the house naked and bleeding.
Theological Implications
This story teaches us that spiritual authority cannot be imitated. The demonic realm recognizes the supreme authority of Jesus Christ and the delegated authority of those who truly belong to Him. However, for those who treat Jesus’ name as a charm or a spell, there is no power.
1. The Reality of Spiritual Warfare
The passage affirms that spiritual bondage is real. While many behavioral issues today have medical or psychiatric causes that require medical treatment, the Bible maintains that spiritual forces of darkness also exist. The sons of Sceva were not dealing with a theory, but a dangerous reality.
2. Relationship Over Ritual
The failure of Sceva’s sons serves as a warning against “second-hand” faith. We cannot live on the spiritual capital of a pastor, a parent, or a leader. The enemy knows the difference between a believer indwelt by the Holy Spirit and a pretender reciting religious words.
3. The Believer’s Authority
Conversely, this story is an encouragement to the genuine believer. The demons knew Paul. Why? Because Paul walked in union with Christ. For the child of God, there is no need to fear darkness or evil spirits. We do not need magic arts or complex rituals. When we stand in the authority of Christ—based on a personal relationship—we possess the power that the sons of Sceva lacked.
Conclusion
Acts 19 leaves us with a clear picture of the early church’s foundation. Whether dealing with the incomplete theology of John’s disciples or the counterfeit faith of Sceva’s sons, the solution was always the authentic presence of Jesus Christ and the Holy Spirit. It is this relationship that empowers the believer to stand firm against darkness and live a victorious Christian life.
