Act 19:11-17 | Barnes | STEP | Verse 11. Special Miracles . Miracles that were remarkable; that were not common, or that were very unusual, ουταςτυχουσας. This expression is classic Greek. Thus Longinus says of Moses, that he was no common man. ουχοτυχωνανηρ. (|) "special" "signal" (g) "miracles"

Acts 19:11-17

Verse 11. Special Miracles. Miracles that were remarkable; that were not common, or that were very unusual, ουταςτυχουσας. This expression is classic Greek. Thus Longinus says of Moses, that he was no common man. ουχοτυχωνανηρ.

(|) "special" "signal" (g) "miracles" Mk 16:20 Verse 12. So that from his body. That is, these 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 Saviour's garment, Mt 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, any more than there was in the hem of the Saviour's garment which the woman touched, or in the clay which he made use of to open the eyes of the blind man, Jn 8:6.

(3.) In this instance the fact, that the miracles were wrought 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, Mk 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, a mere sign, or evidence to all concerned, that miraculous power was given to Paul.

Handkerchiefs. The word used here--σουδαρια--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 Lk 19:20, it denotes the "napkin" in which the talent of the unprofitable servant was concealed; in Jn 11:44, 20:7, the "napkin" which was used to bind up the face of the dead, applied to Lazarus and to our Saviour.

Or aprons. σιμικινθια. This also is a Latin word, and means, literally, a half-girdle--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. Mt 4:24. It is evident that this power of working miracles would contribute greatly to Paul's success among the people.

(h) "handkerchiefs or aprons" Acts 5:15 Verse 13. The vagabond Jews. Gr., Jews going about. περιερχομενων. The word vagabond with us is now commonly used in a bad sense, to denote a vagrant; a man who has no home; an idle, worthless fellow. The word, however, properly means one wandering from place to place, without any settled habitation, from whatever cause it may be. Here it denotes those Jews who wandered from place to place, practicing exorcism.

Exorcists. εξορκιστων. This word properly denotes those who went about pretending to be able to expel evil spirits, or to cure diseases by charms, incantations, etc, The word is derived from ορκος orkos, an oath, and from ορκιζω, to bind with an oath. It was applied in this sense, because those who pretended to be able to expel demons used the formula of an oath, or adjured them, to compel them to leave the possessed persons. Comp. Mt 12:27. They commonly used the name of God, or called on the demons in the name of God to leave the person. Here they used the name Jesus to command them to come out.

To call over them. To name, or to use his name as sufficient to expel the evil spirit.

The name of the Lord Jesus. The reasons why they attempted this were,

(1.) that Jesus had expelled many evil spirits; and,

(2.) that it was in his name that Paul had wrought his miracles. Perhaps they supposed there was some charm in this name to expel them.

We adjure you. We bind you by an oath; we command you as under the solemnity of an oath, Mk 5:7, 1Thes 5:27. It is a form of putting one under oath, 1Kgs 2:43, Gen 24:37, 2Kgs 11:4, Neh 13:25. (Septuagint.) That this art was practised then, or attempted, is abundantly proved from Iraeneus, Origen, and Josephus. (Ant. b. viii. chap. 2, 5.) See Doddridge. The common name which was used was the incommunicable name of God, JEHOVAH, by pronouncing which, in a peculiar way, it was pretended they had the power of expelling demons.

(&) "vagabond Jews" "Some of the travelling Jews" (i) "took upon them to call" Mk 16:20, Lk 9:49 (k) "adjure by Jesus" Josh 6:25 Verse 14. One Sceva. Sceva is a Greek name, but nothing more is known of him.

Chief of the priests. αρχιερεως. This cannot mean that he was high priest among the Jews, as it is wholly improbable that his sons would be wandering exorcists. But it denotes that he was of the sacerdotal order. He was a Jewish chief priest; a priest of distinction, and that had held the office of a ruler. The word chief priest, in the New Testament, usually refers to men of the sacerdotal order, who were also rulers in the sanhedrim. Verse 15. Jesus I know. His power to cast out devils I know. Comp. Mt 8:29.

Paul I know. Paul's power to cast out devils, Acts 19:12.

But who are ye? What power have you over evil spirits? By what right do you attempt to expel them? The meaning is, "You belong neither to Jesus nor Paul; you are not of their party; and you have no right or authority to attempt to work miracles in the name of either." Verse 16. Leaped on them. Several such instances are recorded of the extraordinary power and rage of those who were possessed with evil spirits. Mk 5:3, 9:29, Lk 9:42.

(l) "leaped on them" Lk 8:29 Verse 17. The name of the Lord Jesus was magnified. Acquired increasing honour. The transaction showed that the miracles performed in the name of the Lord Jesus, by Paul, were real, and were wrought in attestation of the truth of the doctrine which he taught. Impostors could not work such miracles; and they who pretended to be able to do it only exposed themselves to the rage of the evil spirits. It was thus shown that there was a real, vital difference between Paul and these impostors; and their failure only served to extend his reputation and the power of the gospel.

(a) "fear fell" Lk 1:65, Acts 2:43, 5:5,11