Exegetical and Hermeneutical Commentary of Acts 19:12
So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them.
12. so that from his body were brought unto the sick ] In the oldest MSS. the verb signifies “to be carried away from.” The Rev. Version brings out the meaning fully, and in a verse like this it is well to keep, as much as may be, the Greek order of the words. Read “Insomuch that unto the sick were carried away from his body.” St Luke is careful to intimate that the Apostle did not of himself adopt or recommend these methods, but the faith of the converts was such that it manifested itself in this way, and God was pleased to bestow blessings because of their faith. In the city of Ephesus where, as we find from this chapter, exorcism and “curious arts” of witchcraft and incantation were familiarly exercised, God appears to have made the cures that were wrought to be specially evidences of the power of faith. Paul does not go to the sick, and even the sons of Sceva (Act 19:13) recognise that it is not to Paul, but to Jesus whom he preacheth, that the “powers” are to be ascribed. Thus was God’s minister made to differ from the pretenders to miraculous power with which the Ephesian people were familiar. A specimen of these may be seen in the life of Apollonius of Tyana, iv. 3 ( Kayser, p. 66).
handkerchiefs or aprons ] Some take the latter word to signify the cincture, by which the loose robes of the Orientals were gathered together round the waist. This would be expressed by “belts” or “girdles.” Others think they were the aprons used by the Apostle while working at his trade. The derivation of the word favours the latter sense. They seem to have been employed to cover the front half of the dress during work.
and the diseases departed from them, and the evil spirits went out of them ] The oldest texts omit the last two words. These converts acted on the popular belief, that virtue proceeded from the bodies of our Lord and His Apostles. St Luke notices this belief in his Gospel (Luk 8:44) and St Mark says of Jesus (Mar 5:30) “perceiving in himself that the power proceeding from him had gone forth.” The words of Scripture can hardly be made to countenance, though they recognise, the popular belief. Yet, even though these men employed means which were unnecessary and superstitious to display their faith, because of the reality of this faith God did not suffer it to lose its reward.
Fuente: The Cambridge Bible for Schools and Colleges
So that from his body – That is, those handkerchiefs which had been applied to his body, which he had used, or which he had touched. An instance somewhat similar to this occurs in the case of the woman who was healed by touching the hem of the Saviours garment, Mat 9:20-22.Unto the sick – The sick who were at a distance, and who were unable to go where he was. If it be asked why this was done, it may be observed:
(1) That the working of miracles in that region would greatly contribute to the spread of the gospel.
(2) We are not to suppose that there was any efficacy in the aprons thus brought, or in the mere fact that they had touched the body of Paul, anymore than there was in the hem of the Saviours garment which the woman touched, or in the clay which he made use of to open the eyes of the blind man, Joh 8:6.
(3) In this instance, the fact that the miracles were performed in this manner by garments which had touched his body, was a mere sign, or an evidence to the persons concerned, that it was done by the instrumentality of Paul, as the fact that the Saviour put his fingers into the ears of a deaf man, and spit and touched his tongue Mar 7:33, was an evidence to those who saw it that the power of healing came from him. The bearing of these aprons to the sick was, therefore, merely evidence to all concerned that miraculous power was given to Paul.
Handkerchiefs – The word used here soudaria is of Latin origin, and properly denotes a piece of linen with which sweat was wiped from the face; and then any piece of linen used for tying up or containing anything. In Luk 19:20, it denotes the napkin in which the talent of the unprofitable servant was concealed; in Joh 11:44; Joh 20:7, the napkin which was used to bind up the face of the dead applied to Lazarus and to our Saviour.
Or aprons – simikinthia. This is also Latin word, and means literally a half girdle, or covering half the person a piece of cloth which was girded round the waist to preserve the clothes of those who were engaged in any kind of work. The word aprons expresses the idea.
And the diseases departed – The sick were healed.
And the evil spirits – See the notes on Mat 4:24. It is evident that this power of working miracles would contribute greatly to Pauls success among the people.
Fuente: Albert Barnes’ Notes on the Bible
Verse 12. Handkerchiefs or aprons] , Probably the sudaria were a sort of handkerchiefs, which, in travelling, were always carried in the hand, for the convenience of wiping the face; and the simikinthia were either the sashes or girdles that went about the loins. These, borrowed from the apostle, and applied to the bodies of the diseased, became the means, in the hand of God, of their restoration to health.
The diseases departed from them, and the evil spirits went out of them.] Here, there is a most evident distinction made between the diseases and the evil spirits: hence they were not one and the same thing.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Handkerchiefs or aprons; our habit and attire being so different from what was used so long since, it cannot but occasion some variety in rendering these words; which some think to signify two things; and some, but one and the same part of their clothes or dress: the words are both originally, Latin; the former so called from its use to wipe away sweat; the other, from its being usually tied about such as wore it.
The diseases departed from them; God by such small and unlikely means wrought these miracles:
1. That the power of Christ (whom Paul preached) might the more clearly appear. And:
2. That such as were absent might have a high value for Christ and the gospel, though they had never seen Paul, or heard him preach. Such extraordinary works were also wrought by God to magnify the words preached by Peter, Act 5:15, as our Saviour had foretold and promised, Joh 14:12.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. So that from his body werebrought unto the sick handkerchiefs or aprons, c.CompareAct 5:15 Act 5:16,very different from the magical acts practiced at Ephesus. “Godwrought these miracles” merely “by the hands of Paul“;and the very exorcists (Ac 19:13),observing that the name of Jesus was the secret of all his miracles,hoped, by aping him in this, to be equally successful; while theresult of all in the “magnifying of the Lord Jesus” (Ac19:17) showed that in working them the apostle took care to holdup Him whom he preached as the source of all the miracleswhich he wrought.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
So that from his body were brought unto the sick,…. The Ethiopic version renders it, “from the extremity”, or “border of his garment”; and the Syriac version, “from the garments which were upon his body”; were brought and put upon the sick; that is, of the clothes which the apostle wore, some of them were taken and carried to sick persons, and used by them: particularly “handkerchiefs” or “aprons”; the former were such as he might use to wipe his face with, and remove sweat, or any filth from the body; and the latter, what he might wear as a mechanic, when working at his trade:
and the diseases departed from them, and the evil spirits went out of them; who were afflicted and possessed with them; these were some of the special and uncommon miracles wrought by the hands of the apostle, and which were wrought in an uncommon way; and which most clearly showed that they were wrought by a divine power.
Fuente: John Gill’s Exposition of the Entire Bible
Handkerchiefs (). Latin word for (sweat). Used in Luke 19:20; John 11:44; John 20:7. In two papyri marriage-contracts this word occurs among the toilet articles in the dowry (Deissmann, Bible Studies, p. 223).
Aprons (). Latin word also, semicinctilum (, ). Only here in the N.T. Linen aprons used by servants or artisans (Martial XIV. 153). Paul did manual work at Ephesus (20:34) and so wore these aprons.
Departed (). Present passive infinitive with for actual result as in verse 10. If one wonders how God could honour such superstitious faith, he should remember that there is no power in superstition or in magic, but in God. If God never honoured any faith save that entirely free from superstition, how about Christian people who are troubled over the number 13, over the moon, the rabbit’s foot? The poor woman with an issue of blood touched the hem of Christ’s garment and was healed (Lu 8:44-46) as others sought to do (Mt 14:36). God condescends to meet us in our ignorance and weakness where he can reach us. Elisha had a notion that some of the power of Elijah resided in his mantle (2Ki 2:13). Some even sought help from Peter’s shadow (Ac 5:15).
Fuente: Robertson’s Word Pictures in the New Testament
Body [] . Properly, the surface of the body, the skin; but, in medical language, of the body.
Handkerchiefs [] . See on Luk 19:20.
Aprons [] . Only here in New Testament. A Latin word, semicinctia. Lit., something passing half – way round the body : an apron or waistband. Perhaps garments worn by Paul when engaged at his trade.
Fuente: Vincent’s Word Studies in the New Testament
1) “So that from his body “ (hoste apo tou chrotos) “So that from the skin (flesh-surface of his body),” even from his hands, Act 19:11.
2) “Were brought unto the sick,” (epi tous asthenountas) “Upon those continually ailing,” to those who were chronically ill, that by all means he might, like our Lord, save or win some, 1Co 9:19-23.
3) “Handkerchiefs or aprons “ (oudaria e simikinthia) “Aprons or handkerchiefs,” were caused to be brought to those who could not be reached by the hands of Paul. Perhaps there were aprons or handkerchiefs normally used for drying and wiping sweat from the body of fever of the sick.
4) “And the diseases departed from them,” (apopheresthai) “And the diseases went from the chronically ill, and those obsessed of wicked spirits,” both those chronically ill, physically and mentally, or emotionally, as when our Lord did such miracles, Mar 1:29-34; Luk 4:38-41.
5) “And the evil spirits went out of them. (kai apallassesthai ap’ auton tas nosous) “And the wicked spirits were caused to go out,” to go away (even) from those obsessed or possessed by them, in the same manner that our Lord cast them out, Mat 8:16-17; Luk 8:27-39; Luk 9:38-43.
Fuente: Garner-Howes Baptist Commentary
(12) So that from his body were brought unto the sick handkerchiefs or aprons.Both words are, in the original, transliterated from the Latin, the former being sudaria, used to wipe off sweat from brow or face; the latter semicincta, the short aprons worn by artisans as they worked. We ask how St. Luke, passing over two years of labour in a few words, came to dwell so fully on these special facts. The answer may be found (1) in St. Lukes own habit of mind as a physician, which would lead him to dwell on the various phenomena presented by the supernatural gift of healing; (2) a further explanation may be found in the inference suggested in the Note on Act. 19:9. Such a report of special and extraordinary phenomena was likely enough to be made by a physician like Tyrannus to one of the same calling, and probably of the same faith. The picture suggested is that of devout persons coming to the Apostle as he laboured at his craft, and carrying away with them the very handkerchiefs and aprons that he had used, as precious relics that conveyed the supernatural gift of healing which he exercised. The efficacy of such media stands obviously on the same footing as that of the hem of our Lords garment (see Note on Mat. 9:20-21), and the shadow of Peter (see Note on Act. 5:15), and, we may add, of the clay in the healing of the blind (see Note on Joh. 9:6). The two conditions of the supernatural work of healing were a Divine Power on the one hand, and Faith on the other, and any external medium might serve to strengthen the latter and bring it into contact with the former. Cures more or less analogous, ascribed to the relics of saints, admit, in some measure, of a like explanation. Without pretending to draw a sharp line of demarcation between the natural and supernatural in such cases, it is clear that a strong belief in the possibility of a healing work as likely, or certain, to be accompanied by any special agent, does much to stimulate the activity of the vis medicatrix Natur which before was passive and inert. It is not unreasonable to see in the works of healing so wrought a special adaptation to the antecedent habits of mind of a population like that of Ephesus. It was something for them to learn that the prayer of faith and the handkerchief that had touched the Apostles skin had a greater power to heal than the charms in which they had previously trusted.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. Handkerchiefs or aprons While Paul is the great preacher in the desk of Tyrannus, he is also the humble mechanic in the shop of some tent-maker. Hence these, his handkerchiefs, were the sudaria, the sweat-clothes, with which literally he had wiped the perspiration from his face. And these aprons were the semi-cincta, the ordinary overalls, bound upon the front of his person, so as to protect it from the dirt of his labour. (See note on Act 8:24.)
While earnestly engaged in founding a Church in Ephesus, Paul was not permitted to forget his already established Churches. Some disorders in the Church of Corinth obliged him, in deep sorrow, to pay a brief visit across the AEgean, and administer tender reproof and correction. Yet he left the offenders with a solemn warning, (as he himself tells us, 2Co 13:2,) “If I come again I will not spare.” On his return, across the same AEgean, to Ephesus, he wrote a brief letter, (previous to his two great Corinthian epistles,) which has not been preserved, enforcing his rebukes, and requiring them to separate wholly from fornicators. To this lost letter he alludes, 1Co 5:9-12.
Fuente: Whedon’s Commentary on the Old and New Testaments
Act 19:12. Handkerchiefs or aprons, The words , were originally Latin words,Sudaria and Semicincthia. The etymology of the first plainly determines it to signify a piece of linen, with which the sweat was wiped from the face; and as the latter, literally rendered, signifies things girt half round the waist, it is properly enough rendered aprons. Some read it sashes. It is justly observed by many writers, that these cures wrought upon absent persons, some of them perhaps at a considerable distance from Ephesus, might, under the blessing of God, conduce greatly to the success of the gospel among those, whose faces St. Paul had never seen.
Fuente: Commentary on the Holy Bible by Thomas Coke
12 So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them.
Ver. 12. Handkerchiefs or aprons ] Which having been touched by Paul’s body, became sovereign (by a miracle) to cure diseases and cast out devils.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
12. ] The rec. reading, , may have been occasioned by the preceding: the other, again, by the following: in such uncertainty the reading of the ancient MSS. must prevail.
.] handkerchiefs : see ref. Luke, and notes there.
.] not napkins , but semicinctia , aprons , such as servants and artisans use. , Schol.
Diseases , and possession by evil spirits , are here plainly distinguished from each other. The rationalists, and semi-rationalists, are much troubled to reconcile the fact related, that such handkerchiefs and aprons were instrumental in working the cures , with what they are pleased to call a popular notion founded in superstition and error. But in this and similar narratives (see ch. Act 5:15 , note) Christian faith finds no difficulty whatever. All miraculous working is an exertion of the direct power of the All-powerful; a suspension by Him of His ordinary laws: and whether He will use any instrument in doing this, or what instrument, must depend altogether on His own purpose in the miracle the effect to be produced on the recipients, beholders, or hearers. Without His special selection and enabling, all instruments were vain ; with these, all are capable . In the present case, as before in ch. Act 5:15 , it was His purpose to exalt His Apostle as the Herald of His gospel, and to lay in Ephesus the strong foundation of His church. And He therefore endues him with this extraordinary power. (Wordsw. sees an especial fitness in this having occurred at Ephesus (see on Act 19:19 ), and refers to God having shewed in Egypt that His power was greater than that of Satan working by magicians: and it may well have been so.)
But to argue by analogy from such a case, to suppose that because our Lord was able, and Peter, and Paul, and in O. T. times Elisha, were enabled, to exert this peculiar power, therefore the same will be possessed by the body or relics of every real or supposed saint, is the height of folly and fanaticism. The true analogy tends directly the other way. In no cases but these do we find the power, even in the apostolic days: and the general cessation of all extraordinary gifts of the Spirit would lead us to the inference that fortiori these , which were even then the rarest ( ), have ceased also.
Fuente: Henry Alford’s Greek Testament
Act 19:12 . : so that even to the sick, i.e. , to those who could not be reached by the hands of the Apostle. : the . and . had been in contact with the body of the Apostle, and thence derived their healing power; so in LXX used for both , and (twice), see Hatch and Redpath; Zahn, Einleitung , ii., 435, sees in its use here the use of a medical term, so Hobart, p. 242. : Latin, sudaria , used for wiping off sweat, as the noun indicates, cf. Luk 19:20 , Joh 11:44 ; Joh 20:7 . : Latin, semicinctium , only here in N.T., aprons worn by artisans at their work, cf. Martial, xiv., 153. Oecumenius and Theophylact apparently regarded the word as simply = handkerchiefs , but the meaning given is far more likely both from the etymology of the word and its use in Martial. For other Latinisms see Blass, in loco , and Wetstein. . , cf. Luk 12:58 , Heb 2:15 , here in connection with sickness, and this use is very frequent in medical writers, Hobart, p. 47; the word is found with both in classical writers and in the LXX. It should also be noted that here as elsewhere St. Luke distinguishes between natural diseases and the diseases of the demonised, and that he does so more frequently than the other Evangelists, Hobart, pp. 12, 13, so “Demon,” Hastings’ B.D., i., p. 593, cf. especially Luk 6:17 ; Luk 8:2 ; Luk 13:32 , which have no parallels in the other Gospels. : is applied to evil spirits by St. Luke three times in his Gospel and four times in this passage, and only once elsewhere, St.Mat 12:45 , although the word is very frequent in St. Matthew’s Gospel and in the Epistles; the word was constantly used by medical writers in connection with disease, Hobart, u. s. Blass quotes as a parallel to the present passage (Plat.) Eryx , 401 c. Were the aprons brought for the healing of the diseases and the banishing of the demons equally? The seems to indicate that this was the case (Weiss, Wendt); Blass on the other hand holds that it is not said that the demons were driven out by the sudaria . According to some interpretations of the verse the carrying of the aprons to the sick is only to be regarded as a result of the wonderful impression made by St. Paul’s miraculous power; the writer says nothing of the effect of these aprons, although he places both the healing of the diseases and the expulsion of the demons amongst the of St. Paul. From this point of view the carrying of the would only illustrate the superstitious practices which showed how often, in the homes of culture, quackery was also found, and the Evangelist gives them no word of commendation, see also note on Act 19:15 . On the other hand we must remember that the miracles are distinctly spoken of as ., and even in the means employed we may perhaps see a possible appeal to the populace, who would recognise that these charms and amulets in which they put such confidence had not the same potency as the handkerchiefs and aprons of the Apostle. But in this accommodation to special forms of ignorance we are never allowed to forget that God is the source of all power and might.
Fuente: The Expositors Greek Testament by Robertson
body = skin. Greek. chros. Only here. Medical writers used chros instead of soma for body.
brought. Greek. epiphero. Only here, Act 25:18. Rom 3:5. Php 1:1, Php 1:16. Jud 1:9. The texts read apophero, carry.
unto = upon. Greek. epi. App-104.
sick. See Joh 11:3, Joh 11:4.
handkerchiefs. Greek. soudarion. See note on Joh 11:44.
aprons. Greek. simikinthion. Only here. The Latin semicinctium means girding half-way round. These would be the linen aprons used in the craft of tent-making.
diseases. Greek. nosos. See note on Mat 4:23, Mat 4:24.
departed. Greek. apallasso. Only here, Luk 12:58 (deliver). Heb 2:15 (deliver).
evil = wicked. Gr. poneros. App-128.
spirits. App-101.
of them. The texts omit.
Fuente: Companion Bible Notes, Appendices and Graphics
12.] The rec. reading, , may have been occasioned by the preceding: the other, again, by the following: in such uncertainty the reading of the ancient MSS. must prevail.
.] handkerchiefs: see ref. Luke, and notes there.
.] not napkins, but semicinctia, aprons, such as servants and artisans use. , Schol.
Diseases, and possession by evil spirits, are here plainly distinguished from each other. The rationalists, and semi-rationalists, are much troubled to reconcile the fact related, that such handkerchiefs and aprons were instrumental in working the cures, with what they are pleased to call a popular notion founded in superstition and error. But in this and similar narratives (see ch. Act 5:15, note) Christian faith finds no difficulty whatever. All miraculous working is an exertion of the direct power of the All-powerful; a suspension by Him of His ordinary laws: and whether He will use any instrument in doing this, or what instrument, must depend altogether on His own purpose in the miracle-the effect to be produced on the recipients, beholders, or hearers. Without His special selection and enabling, all instruments were vain; with these, all are capable. In the present case, as before in ch. Act 5:15, it was His purpose to exalt His Apostle as the Herald of His gospel, and to lay in Ephesus the strong foundation of His church. And He therefore endues him with this extraordinary power. (Wordsw. sees an especial fitness in this having occurred at Ephesus (see on Act 19:19), and refers to God having shewed in Egypt that His power was greater than that of Satan working by magicians: and it may well have been so.)
But to argue by analogy from such a case,-to suppose that because our Lord was able, and Peter, and Paul, and in O. T. times Elisha, were enabled, to exert this peculiar power, therefore the same will be possessed by the body or relics of every real or supposed saint, is the height of folly and fanaticism. The true analogy tends directly the other way. In no cases but these do we find the power, even in the apostolic days: and the general cessation of all extraordinary gifts of the Spirit would lead us to the inference that fortiori these, which were even then the rarest ( ), have ceased also.
Fuente: The Greek Testament
Act 19:12. , from his body) , the skin, the outermost part of the body. Here evidently (his) miraculous power reached its highest point.-, semi-girdles, narrow aprons) with which they used formerly to be girded.- , from them) We read of evil spirits having often excited (caused) a disease, which might seem to be due to natural causes.
Fuente: Gnomon of the New Testament
Act 5:15, 2Ki 4:29-31, 2Ki 13:20, 2Ki 13:21
Reciprocal: Zec 8:23 – take Mat 9:2 – they brought Mat 9:20 – touched Mat 9:21 – If Mat 14:36 – only Mat 15:30 – great Mar 3:10 – pressed Mar 5:27 – touched Mar 16:17 – In Mar 16:18 – they shall lay Luk 4:36 – What Luk 4:40 – and he Luk 6:19 – sought Luk 8:29 – commanded Luk 8:44 – touched Joh 14:12 – greater Act 14:3 – granted Act 16:18 – I command Act 28:8 – laid Rom 15:19 – mighty 1Co 12:9 – the gifts Gal 2:8 – the same Gal 3:5 – worketh Heb 2:4 – God
Fuente: The Treasury of Scripture Knowledge
Act 19:12. So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them. (Lat. sudaria) are the ordinary handkerchiefs so common in use in the East, and which are used to wipe the sweat from the brows or face. The aprons, (Lat. semicinctia), is the same word as in Luk 19:20, Joh 11:44; Joh 20:7, is translated napkin, and seems to have been used as the term for an ordinary linen cloth. Its literal meaning, and in this sense it is used here, is an apron worn by a workman when engaged at work. Apparently the handkerchief and apron used by the apostle as he worked at his tent cloths were frequently begged from him and used as a precious garment, which conveyed the supernatural gift of healing which the wearer exercised. The same uncommon miraculous power we hear of in the Old Testament, but very rarely. We might instance the cloak of Elijah, under whose stroke the Jordan waters parted; the staff or rod of Moses; the bones of Elisha; but perhaps the best instances are the miracles worked by the touch of the fringe of the Saviours garment (Mat 9:20), and the shadow of Peter as he passed by (Act 5:15). The comment of Dean Alford here is admirable: In this and similar narratives, Christian faith finds no difficulty whatever. All miraculous working is an exertion of the direct power of the All-powerful, a suspension by Him of His ordinary laws; and whether He will use any instrument in doing this, or what instrument, must depend altogether on His own purpose in the miracle, the effect to be produced on the recipients, beholders, or hearers. Without his special selection and enabling, all instruments are vain; with these, all are capable. In the present case, it was His purpose to exalt His apostle as the herald of His gospel, and to lay in Ephesus the strong foundation of His Church; and He therefore endues him with this extraordinary power.
And the evil spirits. On these evil spirits, see note on the exorcists of the next (Act 19:13) verse.
Fuente: A Popular Commentary on the New Testament
See notes on verse 8