What Does Biblical Conversion Look Like In Public?
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).
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).
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 IAĒ ABRAŌTH AIA THŌTH ELE ELŌ …” (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.