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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Acts 19:8–12. His four-level outline is real structure in the source text, so it is rendered as structure.
Paul is here very busy at Ephesus to do good.
I.He begins, as usual, in the Jews' synagogue, and makes the first offer of the gospel to them, that he might gather in the lost sheep of the house of Israel, who were now scattered upon the mountains. Observe,
1.Where he preached to them: in their synagogue (Act 19:8), as Christ used to do. He went and joined them in their synagogue-worship, to take off their prejudices against him, and to ingratiate himself with them, while there was any hope of winning upon them. Thus he would bear his testimony to public worship on sabbath days. Where there were no Christian assemblies yet formed, he frequented the Jewish assemblies, while the Jews were not as yet wholly cast off. Paul went into the synagogue, because there he had them together, and had them, it might be hoped, in a good frame.
2.What he preached to them: The things concerning the kingdom of God among men, the great things which concerned God's dominion over all men and favour to them, and men's subjection to God and happiness in God. He showed them their obligations to God and interest in him, as the Creator, by which the kingdom of God was set up, - the violation of those obligations, and the forfeiture of that interest, by sin, by which the kingdom of God was pulled down, - and the renewing of those obligations and the restoration of man to that interest again, by the Redeemer, whereby the kingdom of God was again set up. Or, more particularly, the things concerning the kingdom of the Messiah, which the Jews were in expectation of, and promised themselves great matters from; he opened the scriptures which spoke concerning this, gave them a right notion of this kingdom, and showeth them their mistakes about it.
3.How he preached to them.
(1.)He preached argumentatively: he disputed; gave reasons, scripture-reasons, for what he preached, and answered objections, for the convincing of men's judgments and consciences, that they might not only believe, but might see cause to believe. He preached dialegomenos - dialogue-wise; he put questions to them and received their answers, gave them leave to put questions to him and answered them.
(2.)He preached affectionately: he persuaded; he used not only logical arguments, to enforce what he said upon their understandings, but rhetorical motives, to impress what he said upon their affections, showing them that the things he preached concerning the kingdom of God were things concerning themselves, which they were nearly concerned in, and therefore ought to concern themselves about, Co2 5:11, We persuade men. Paul was a moving preacher, and was a master of the art of persuasion.
(3.)He preached undauntedly, and with a holy resolution: he spoke boldly, as one that had not the least doubt of the things he spoke of, nor the least distrust of him he spoke fRom. nor the least dread of those he spoke to.
4.How long he preached to them: For the space of three months, which was a competent time allowed them to consider of it; in that time among them that belonged to the election of grace were called in, and the rest were left inexcusable. Thus long Paul preached the gospel with much contention (Th1 2:2), yet he did not fail, nor was discouraged.
5.What success his preaching had among them.
(1.)There were some that were persuaded to believe in Christ; some think this is intimated in the word persuading - he prevailed with them. But,
(2.)Many continued in their infidelity, and were confirmed in their prejudices against Christianity. When Paul called on them before, and preached only some general things to them, they courted his stay among them (Act 18:20); but now that he settled among them, and his word came more closely to their consciences, they were soon weary of him.
[1.]They had an invincible aversion to the gospel of Christ themselves: they were hardened, and believed not; they were resolved they would not believe, though the truth shone in their faces with ever such a convincing light and evidence. Therefore they believed not, because they were hardened.
[2.]They did their utmost to raise and keep up in others an aversion to the gospel; they not only entered not into the kingdom of God themselves, but neither did they suffer those that were entering to go in; for they spoke evil of that way before the multitude, to prejudice them against it. Though they could not show any manner of evil in it, yet they said all manner of evil concerning it. These sinners, like the angels that sinned, became Satans, adversaries and devils, false accusers.
II.When he had carried the matter as far as it would go in the synagogue of the Jews, and found that their opposition grew more obstinate, he left the synagogue, because he could not safely, or rather because he could not comfortably and successfully, continue in communion with them. Though their worship was such as he could join in, and they had not silenced him, nor forbidden him to preach among them, yet they drove him from them by their railing at those things which he spoke concerning the kingdom of God: they hated to be reformed, hated to be instructed, and therefore he departed from them. Here we are sure there was a separation and no schism; for there was a just cause for it and a clear call to it. Now observe,
1.When Paul departed from the Jews he took the disciples with him, and separated them, to save them from that untoward generation (according to the charge Peter gave to his new converts, Act 2:40); lest they should be infected with the poisonous tongues of those blasphemers, he separated those who believed, to be the foundation of a Christian church, now that they were a competent number to be incorporated, that others might attend with them upon the preaching of the gospel, and might, upon their believing, be added to them. When Paul departed there needed no more to separate the disciples; let him go where he will, they will follow him.
2.When Paul separated from the synagogue he set up a meeting of his own, he disputed daily in the school of one Tyrannus. He left the synagogue of the Jews, that he might go on with the more freedom in his work; still he disputed for Christ and Christianity, and was ready to answer all opponents whatsoever in defence of them; and he had by this separation a double advantage.
(1.)That now his opportunities were more frequent. In the synagogue he could only preach every sabbath day (Act 13:42), but now he disputed daily, he set up a lecture every day, and thus redeemed time: those whose business would not permit them to come one day might come another day; and those were welcome who watched daily at these gates of wisdom, and waited daily at the posts of her doors.
(2.)That now they were more open. To the synagogue of the Jews none might come, nor could come, but Jews or proselytes; Gentiles were excluded; but, when he set up a meeting in the school of Tyrannus, both Jews and Greeks attended his ministry, v. 10. Thus, as he describes this gate of opportunity at Ephesus (Co1 16:8, Co1 16:9), a wide door and an effectual was opened to him, though there were many adversaries. Some think this school of Tyrannus was a divinity-school of the Jews, and such a one they commonly had in their great cities besides their synagogue; they called it Bethmidrash, the house of enquiry, or of repetition; and they went to that on the sabbath day, after they had been in the synagogue. They go from strength to strength, from the house of the sanctuary to the house of doctrine. If this was such a school, it shows that though Paul left the synagogue he left it gradually, and still kept as near it as he could, as he had done, Act 18:7. But others think it was a philosophy-school of the Gentiles, belonging to one Tyrannus, or a retiring place (for so the word scholē sometimes signifies) belonging to a principal man or governor of the city; some convenient place it was, which Paul and the disciples had the use of, either for love or money.
3.Here he continued his labours for two years, read his lectures and disputed daily. These two years commence from the end of the three months which he spent in the synagogue (Act 19:8); after they were ended, he continued for some time in the country about, preaching; therefore he might justly reckon it in all three years, as he does, Act 20:31.
4.The gospel hereby spread far and near (Act 19:10): All those that dwelt in Asia heard the word of the Lord Jesus; not only all that dwelt in Ephesus, but all that dwelt in that large province called Asia, of which Ephesus was the head city - Asia the Less it was called. There was great resort to Ephesus from all parts of the country, for law, traffic, religion, and education, which gave Paul an opportunity of sending the report of the gospel to all the towns and villages of that country. They all heard the word of the Lord Jesus. The gospel is Christ's word, it is a word concerning Christ. This they heard, or at least heard of it. Some of all sects, some out of all parts both in city and country, embraced this gospel, and entertained it, and by them it was communicated to others; and so they all heard the word of the Lord Jesus, or might have heard it. Probably Paul sometimes made excursions himself into the country, to preach the gospel, or sent his missionaries or assistants that attended him, and thus the word of the Lord was heard throughout that region. Now those that sat in darkness saw a great light.
III.God confirmed Paul's doctrine by miracles, which awakened people's enquiries after it, fixed their affection to it, and engaged their belief of it, Act 19:11, Act 19:12. I wonder we have not read of any miracle wrought by Paul since the casting of the evil spirit out of the damsel at Philippi; why did he not work miracles at Thessalonica, Berea, and Athens? Or, if he did, why are they not recorded? Was the success of the gospel, without miracles in the kingdom of nature, itself such a miracle in the kingdom of grace, and the divine power which went along with it such a proof of its divine original, that there needed no other? It is certain that at Corinth he wrought many miracles, though Luke has recorded none, for he tells them (Co2 12:12) that the signs of his apostleship were among them, in wonders and mighty deeds. But here at Ephesus we have a general account of the proofs of this kind which he gave his divine mission.
1.They were special miracles - Dunameis ou tuchousas. God exerted powers that were not according to the common course of nature: Virtutes non vulgares. Things were done which could by no means be ascribed either to chance or second causes. Or, they were not only (as all miracles are) out of the common road, but they were even uncommon miracles, such miracles as had not been wrought by the hands of any other of the apostles. The opposers of the gospel were so prejudiced that any miracles would not serve their turn; therefore God wrought virtutes non quaslibet (so they render it), something above the common road of miracles.
2.It was not Paul that wrought them (What is Paul, and what is Apollos?) but it was God that wrought them by the hand of Paul. He was but the instrument, God was the principal agent.
3.He not only cured the sick that were brought to him, or to whom he was brought, but from his body were brought to the sick handkerchiefs or aprons; they got Paul's handkerchiefs, or his aprons, that is, say some, the aprons he wore when he worked at his trade, and the application of them to the sick cured them immediately. Or, they brought the sick people's handkerchiefs, or their girdles, or caps, or head-dresses, and laid them for awhile to Paul's body, and then took them to the sick. The former is more probable. Now was fulfilled that word of Christ to his disciples, Greater works than these shall you do. We read of one that was cured by the touch of Christ's garment when it was upon him, and he perceived that virtue went out of him; but here were people cured by Paul's garments when they were taken from him. Christ gave his apostles power against unclean spirits and against all manner of sickness (Mat 10:1), and accordingly we find here that those to whom Paul sent relief had it in both those cases: for the diseases departed from them and the evil spirits went out of them, which were both significant of the great design and blessed effect of the gospel, and the healing of spiritual disease, and freeing the souls of men from the power and dominion of Satan.
Historical interpretation
Three Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"And God wrought special miracles by the hands of Paul: 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." Not touched the wearer only and so were healed, but also receiving them, they laid them upon the sick and so healed them. "He that believeth on Me," saith Christ, "doeth greater works than those which I do." This, and the miracle of the shadows is what He meant in those words. And look, no sooner is the trial from those without over, than this from the demons begins. Mark the infatuated Jewish hardness. Having seen his garments working miracles, they paid no heed to it. What could be greater than this? But, on the contrary, it resulted in just the opposite effect. If any of the heathens believe not, having seen the very dust working these effects, let him believe.
"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." Not touched the wearer only and so were healed, but also receiving them, they laid them upon the sick and so healed them. "He that believeth on Me," saith Christ, "doeth greater works than those which I do." This, and the miracle of the shadows is what He meant in those words. Wonderful, how great the power of them that have believed! Mark the infatuated Jewish hardness. Having seen his garments working miracles, they paid no heed to it. What could be greater than this? But, on the contrary, it resulted in just the opposite effect.
What Christ is saying is this, "Whoever believes in me will, in my name, do greater signs than I have done." And these are the greater signs that they did: their shadows raised the dead. Thus was the power of Christ especially proclaimed, since it was not so marvelous that he performed miracles while living, as it was that, when he had died, others were able to do greater than [Christ] in his own name. This itself was the most irrefutable demonstration of the resurrection. He would not, even had he been seen, have been believed to such an extent, since they could have said that he was a phantasm, but should someone see greater signs occur from the mere mention of his name—even when he was among humankind in the flesh—that one, unless terribly shameless, would not have refused to believe.
So that even handkerchiefs or aprons that had touched his skin were carried to the sick. Many of us do not know what aprons signify; however, Gregory, who is now the bishop of the Apostolic See, while he was still an archdeacon, answered a friend from Britain who inquired about this among other things, that it is a kind of handkerchief which the Hebrews use on their heads.
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Summary
Acts 19:12 vividly portrays the extraordinary nature of God's power at work through the Apostle Paul during his impactful ministry in Ephesus, a city steeped in idolatry and the occult. This verse describes how God channeled His healing and delivering power through ordinary items that had touched Paul's body—handkerchiefs and aprons—resulting in the departure of diseases and the expulsion of evil spirits. It serves as a powerful testament to divine endorsement of Paul's apostolic authority and God's comprehensive victory over physical ailments and spiritual oppression in a challenging cultural context.
Context
Literary Context
Acts 19:12 is embedded within the narrative of Paul's extensive and influential two-year ministry in Ephesus, as detailed in Acts 19:8-10. This period followed Paul's encounter with the disciples of John the Baptist, whom he led to a fuller understanding of the Holy Spirit (Acts 19:1-7). The miracles described in verse 12 are presented as a unique demonstration of God's power, contrasting sharply with the prevalent magical practices in Ephesus. This divine intervention sets the stage for the dramatic confrontation with the sons of Sceva (Acts 19:13-17) and the subsequent widespread repentance and burning of magic books (Acts 19:18-20), culminating in a significant spiritual awakening and a direct challenge to the city's economic and religious structures.
Historical & Cultural Context
Ephesus was a prominent Roman provincial capital, a major port city, and a renowned center for the worship of Artemis (Diana), whose magnificent temple was one of the Seven Wonders of the Ancient World. The city was also notorious for its deep involvement in magic, sorcery, and various occult practices, often referred to as "Ephesian letters" (charms and incantations). In such an environment, visible demonstrations of divine power were crucial for authenticating Paul's message and establishing the supremacy of the one true God over pagan deities and demonic forces. The use of items that had touched Paul's body, while unusual, may have resonated with a culture accustomed to belief in sympathetic magic or the transfer of power through objects, but here, it was God, not Paul or the objects themselves, who was the source of power.
Key Themes
This verse powerfully contributes to several overarching themes within Acts and the broader biblical narrative. Firstly, it underscores the theme of Extraordinary Divine Power, highlighting that God is not limited by conventional means and can work in unique ways to advance His kingdom, especially in areas of intense spiritual darkness. Secondly, it emphasizes God Working Through Instruments, demonstrating that while the power is God's alone, He often chooses to channel it through His chosen servants and even through ordinary objects, much like the healing associated with Peter's shadow or the woman touching Jesus' garment. Finally, it showcases Victory Over Sickness and Evil Spirits, illustrating God's comprehensive dominion over all forms of human suffering and spiritual oppression, a central tenet of the gospel message as proclaimed by Paul and exemplified throughout Jesus' ministry.
Exposition and Analysis
Key Word Analysis
This verb, G2018, means "to bear upon (or further), i.e., adduce (personally or judicially (accuse, inflict)), superinduce." In this context, it signifies that these items were carried from Paul's body to the sick, implying a deliberate action to transmit the divine power resident in Paul's ministry. It highlights the active role of those seeking healing in bringing the items to the afflicted.
G3554 refers to a "malady" or "sickness," encompassing various physical ailments. The use of this term emphasizes the physical nature of the afflictions being healed, demonstrating God's power over bodily infirmities. The immediate departure of these diseases underscores the miraculous and complete nature of the healing.
G4190 describes something "hurtful," "evil" (in effect or influence), or "wicked." When paired with "spirits" (G4151, pneûma), it specifically refers to malevolent, demonic entities. This word choice highlights the sinister and destructive nature of the spiritual forces being confronted and expelled, emphasizing the direct spiritual warfare taking place.
Verse Breakdown
"So that from his body were brought unto the sick handkerchiefs or aprons"
This clause describes the extraordinary method God employed. Ordinary personal items—sweat cloths (handkerchiefs) and work aprons—which had been in contact with Paul's body, were taken and applied to those suffering. This was not Paul's personal method, but a unique divine initiative that bypassed direct touch, signifying God's sovereign choice of means.
"and the diseases departed from them"
This phrase details the immediate and tangible physical result of this divine intervention. All manner of physical ailments and sicknesses left the afflicted individuals, demonstrating God's power to heal and restore health completely. The use of "departed" (G525, apallássō) implies a complete removal or release from the affliction.
"and the evil spirits went out of them"
This final clause reveals the spiritual dimension of the miracles. Beyond physical healing, demonic entities were expelled from individuals, signifying God's absolute authority over the spiritual realm. This dual outcome—physical healing and spiritual deliverance—underscored the comprehensive nature of God's power and His victory over both natural and supernatural forms of oppression.
Literary Devices
Acts 19:12 employs several literary devices to convey its powerful message. The most prominent is Hyperbole, or at least an exceptional description, in depicting the extraordinary nature of the miracles. The phrase "So that from his body were brought..." emphasizes the unusual and indirect method of healing, setting it apart from typical direct touch healings. This highlights the unique and amplified demonstration of God's power in Ephesus. There is also clear Symbolism in the use of "handkerchiefs or aprons." These common, mundane objects become conduits of divine power, symbolizing that God's omnipotence is not limited by the instruments He chooses, and He can imbue the ordinary with extraordinary purpose. Finally, the verse presents a stark Contrast between the pervasive spiritual darkness, magic, and disease in Ephesus and the undeniable, comprehensive power of God demonstrated through Paul, leading to both physical healing and spiritual liberation.
Theological and Thematic Connections
Acts 19:12 profoundly illustrates God's sovereign power and His willingness to work in extraordinary ways to authenticate His message and advance His kingdom, particularly in spiritually hostile environments. It underscores that the power resides in God alone, not in the human instrument or the objects used, though He may choose to channel His power through them. This passage affirms God's compassion for human suffering, manifested in both physical healing and deliverance from spiritual bondage. It also speaks to the reality of spiritual warfare, where God's power decisively triumphs over the forces of darkness, directly challenging and dismantling the dominion of evil spirits and pagan practices. The unusual nature of these miracles in Ephesus suggests God's contextualized approach to ministry, meeting people where they are and demonstrating His supremacy in ways that resonate with their understanding, while always pointing to His ultimate authority.
Reflection and Application
Acts 19:12 offers powerful insights for believers today, reminding us that God is sovereign and capable of working in ways that transcend our expectations and understanding. While we should not seek to replicate these specific miraculous methods, the passage encourages us to trust in God's boundless power to overcome any obstacle, whether physical, emotional, or spiritual. It teaches us that God can use the most ordinary people and means to accomplish His extraordinary purposes, calling us to be available and yielded to Him. Our faith should always be anchored in God, the ultimate source of all healing and deliverance, rather than in methods, objects, or individuals. This narrative also reinforces the ongoing reality of spiritual warfare and the assurance that, through Christ, we have victory over all the power of the enemy. It challenges us to pray with bold faith for God's intervention in situations of sickness and spiritual oppression, knowing that His compassion and power are limitless.
Questions for Reflection
FAQ
Was Paul's use of handkerchiefs and aprons a form of magic or superstition?
No, this was not magic or superstition in the pagan sense, nor was it a method initiated by Paul. The text clearly states that "from his body were brought" these items, implying that the people, observing the extraordinary power at work through Paul, took the initiative to use these items as conduits, and God honored their faith and His own purposes. The power did not reside in the objects themselves, nor was it a magical incantation. Instead, it was a unique, divinely ordained manifestation of God's power, demonstrating His supremacy over the prevalent magical and occult practices in Ephesus. It was God's sovereign choice to validate Paul's ministry in a culturally relevant way, much like the healing associated with Peter's shadow in Acts 5:15 or the woman healed by touching Jesus' garment in Mark 5:28. The focus is always on God as the source of power, not the object or the person.
Christ-Centered Fulfillment
Acts 19:12, while describing God's power through Paul, ultimately points to the comprehensive redemptive work of Jesus Christ. The healing of diseases and expulsion of evil spirits are direct continuations of Jesus' earthly ministry, where He consistently demonstrated His authority over sickness and demonic forces as signs of the breaking in of God's kingdom. Christ, as the ultimate Healer and Deliverer, triumphed over all principalities and powers through His death and resurrection, disarming them and making a public spectacle of them (Colossians 2:15). The power manifested through Paul in Ephesus was not merely a display of human ability but a testimony to the living Christ, who continues to work through His Spirit and His church to bring freedom and restoration. The "diseases" and "evil spirits" ultimately represent the brokenness and bondage that Christ came to conquer, offering not just physical healing but eternal salvation and liberation from the power of sin and death (Hebrews 2:14-15). Thus, Acts 19:12 is a vibrant illustration of the ongoing, Christ-empowered mission to proclaim and demonstrate the victory of the Lamb of God over all that opposes His reign (Revelation 12:11).