Acts 16
Tap any word to open its Greek or Hebrew word and Strong’s lexicon entry right here, and any name to open its Bible Dictionary entry. Read this chapter with JFB commentary · Search the Bible
THY WORD IS TRUTH
The Law
History
Poetry & Wisdom
The Prophets
The Gospels & Acts
The Letters
Prophecy
“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
Acts 16
Timothy Joins Paul
1Then came he to Derbe and Lystra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father was a Greek:
Jamieson-Fausset-Brown
CHAPTER 16
PAUL'S SECOND MISSIONARY JOURNEY. Ac 15:41-18:22.
Ac 15:41-16:5. Visitation of the Churches Formerly Established, Timotheus Here Joining the Missionary Party.
41. he went through Syria and Cilicia--(See on Ac 15:23). Taking probably the same route as when despatched in haste from Jerusalem to Tarsus, he then went by land (see on Ac 9:30).
1-5. Then came he to Derbe and Lystra; and, behold, a certain disciple was there--that is, at Lystra (not Derbe, as some conclude from Ac 20:4).
named Timotheus--(See on Ac 14:20). As Paul styles him "his own son in the faith" (1Ti 1:2), he must have been gained to Christ at the apostle's first visit; and as Paul says he "had fully known his persecutions which came on him at Lystra" (2Ti 3:10, 11), he may have been in that group of disciples that surrounded the apparently lifeless body of the apostle outside the walls of Lystra, and that at a time of life when the mind receives its deepest impressions from the spectacle of innocent suffering and undaunted courage [Howson]. His would be one of "the souls of the disciples confirmed" at the apostle's second visit, "exhorted to continue in the faith, and" warned "that we must through much tribulation enter into the kingdom of God" (Ac 14:21, 22).
the son of a certain ... Jewess--"The unfeigned faith which dwelt first in his grandmother Lois" descended to "his mother Eunice," and thence it passed to this youth (2Ti 1:5), who "from a child knew the Holy Scriptures" (2Ti 3:15). His gifts and destination to the ministry of Christ had already been attested (1Ti 1:18; 4:14); and though some ten years after this Paul speaks of him as still young (1Ti 4:12), "he was already well reported of by the brethren that were at Lystra and Iconium" (Ac 16:2), and consequently must have been well known through all that quarter.
but his father was a Greek--Such mixed marriages, though little practiced, and disliked by the stricter Jews in Palestine, must have been very frequent among the Jews of the dispersion, especially in remote districts, where but few of the scattered people were settled [Howson].
CHAPTER 16
PAUL'S SECOND MISSIONARY JOURNEY. Ac 15:41-18:22.
Ac 15:41-16:5. Visitation of the Churches Formerly Established, Timotheus Here Joining the Missionary Party.
41. he went through Syria and Cilicia--(See on Ac 15:23). Taking probably the same route as when despatched in haste from Jerusalem to Tarsus, he then went by land (see on Ac 9:30).
1-5. Then came he to Derbe and Lystra; and, behold, a certain disciple was there--that is, at Lystra (not Derbe, as some conclude from Ac 20:4).
named Timotheus--(See on Ac 14:20). As Paul styles him "his own son in the faith" (1Ti 1:2), he must have been gained to Christ at the apostle's first visit; and as Paul says he "had fully known his persecutions which came on him at Lystra" (2Ti 3:10, 11), he may have been in that group of disciples that surrounded the apparently lifeless body of the apostle outside the walls of Lystra, and that at a time of life when the mind receives its deepest impressions from the spectacle of innocent suffering and undaunted courage [Howson]. His would be one of "the souls of the disciples confirmed" at the apostle's second visit, "exhorted to continue in the faith, and" warned "that we must through much tribulation enter into the kingdom of God" (Ac 14:21, 22).
the son of a certain ... Jewess--"The unfeigned faith which dwelt first in his grandmother Lois" descended to "his mother Eunice," and thence it passed to this youth (2Ti 1:5), who "from a child knew the Holy Scriptures" (2Ti 3:15). His gifts and destination to the ministry of Christ had already been attested (1Ti 1:18; 4:14); and though some ten years after this Paul speaks of him as still young (1Ti 4:12), "he was already well reported of by the brethren that were at Lystra and Iconium" (Ac 16:2), and consequently must have been well known through all that quarter.
but his father was a Greek--Such mixed marriages, though little practiced, and disliked by the stricter Jews in Palestine, must have been very frequent among the Jews of the dispersion, especially in remote districts, where but few of the scattered people were settled [Howson].
The Pulpit Commentary
And he came also for then came he, A.V. and T.R.; to Lystra for Lystra, A.V.; Timothy for Timotheus, A.V.; of a Jewess for of a certain woman which was a Jewess, A.V. and T.R.; which for and, A.V. For Derbe and Lystra, see Act_14:1-28. and notes. This time St. Paul visited Derbe first, whereas before he came from Lystra to Derbe (Act_14:6, Act_14:8, Act_14:21). Was there; viz. at Lystra (see 2Ti_3:11). A certain disciple; i.e. a Christian (Act_11:26). From St. Paul's speaking of Timothy as "my own sou in the faith" (1Ti_1:2; 2Ti_1:2), and from his special mention of Timothy's mother Eunice (2Ti_1:5), it is probable that both mother and son were converted by St. Paul at his first visit to Lystra, some years before (Act_14:7). Timothy. It is a Greek name, meaning "one who honors God" (formed, like Timoleon, Timolaus, Timocrates, etc.). It was a not uncommon name, and occurs repeatedly in the Books of the Maccabees (1 Macc 5:6; 2 Macc 8:30, etc.). Another form is Timesitheos. Timothy is uniformly spoken of by St. Paul in terms of eulogy and warm affection (see, besides the passages above quoted, Rom_16:21; 1Co_4:17; 1Co_16:10; Php_2:19-22; and the general tone of the Epistles to Timothy). A Jewess; viz. Eunice (2Ti_1:5), also a Greek name (equivalent to Victoria), though borne by a Jewess. A Greek; i.e. a Gentile (see Hark Act_7:26; Act_14:1; Act_17:4; Act_19:10; Rom_1:16; Rom_2:9; 1Co_10:32, etc.; Col_3:11). Had his father been a proselyte, it would probably have been said that he was (Bengel).
And he came also for then came he, A.V. and T.R.; to Lystra for Lystra, A.V.; Timothy for Timotheus, A.V.; of a Jewess for of a certain woman which was a Jewess, A.V. and T.R.; which for and, A.V. For Derbe and Lystra, see Act_14:1-28. and notes. This time St. Paul visited Derbe first, whereas before he came from Lystra to Derbe (Act_14:6, Act_14:8, Act_14:21). Was there; viz. at Lystra (see 2Ti_3:11). A certain disciple; i.e. a Christian (Act_11:26). From St. Paul's speaking of Timothy as "my own sou in the faith" (1Ti_1:2; 2Ti_1:2), and from his special mention of Timothy's mother Eunice (2Ti_1:5), it is probable that both mother and son were converted by St. Paul at his first visit to Lystra, some years before (Act_14:7). Timothy. It is a Greek name, meaning "one who honors God" (formed, like Timoleon, Timolaus, Timocrates, etc.). It was a not uncommon name, and occurs repeatedly in the Books of the Maccabees (1 Macc 5:6; 2 Macc 8:30, etc.). Another form is Timesitheos. Timothy is uniformly spoken of by St. Paul in terms of eulogy and warm affection (see, besides the passages above quoted, Rom_16:21; 1Co_4:17; 1Co_16:10; Php_2:19-22; and the general tone of the Epistles to Timothy). A Jewess; viz. Eunice (2Ti_1:5), also a Greek name (equivalent to Victoria), though borne by a Jewess. A Greek; i.e. a Gentile (see Hark Act_7:26; Act_14:1; Act_17:4; Act_19:10; Rom_1:16; Rom_2:9; 1Co_10:32, etc.; Col_3:11). Had his father been a proselyte, it would probably have been said that he was (Bengel).
2Which was well reported of by the brethren that were at Lystra and Iconium.
The Pulpit Commentary
The same for which, A.V. This is an improvement, as making it plain that it was Timothy, not his father, who was well reported of. For the phrase, ὅς ἐμαρτυοεῖτο see Act_6:3; Act_10:22; Luk_4:22. At Lystra and Iconium; coupled together, as in 2Ti_3:11. It appears, too, from Act_14:19, that there was close communication between Icouium and Lystra. The brethren at Iconium would, therefore, naturally know all about young Timothy.
The same for which, A.V. This is an improvement, as making it plain that it was Timothy, not his father, who was well reported of. For the phrase, ὅς ἐμαρτυοεῖτο see Act_6:3; Act_10:22; Luk_4:22. At Lystra and Iconium; coupled together, as in 2Ti_3:11. It appears, too, from Act_14:19, that there was close communication between Icouium and Lystra. The brethren at Iconium would, therefore, naturally know all about young Timothy.
3Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek.
The Pulpit Commentary
He took for took, A.V.; that for which, A.V.; parts for quarters, A.V.; all knew for knew all, A.V. Circumcised him. The Jewish origin of Timothy on his mother's side was a sufficient reason for circumcising him, according to the maxim, Partus sequitur ventrem. And it could be done without prejudice to the rights of Gentile converts as established in the decrees of which St. Paul was bearer. Because of the Jews; not the Christian Jews, who ought to know better than trust in circumcision, but the unbelieving Jews, who would be scandalized if St. Paul had an uncircumcised man for his fellow-laborer (see 1Co_10:20).
He took for took, A.V.; that for which, A.V.; parts for quarters, A.V.; all knew for knew all, A.V. Circumcised him. The Jewish origin of Timothy on his mother's side was a sufficient reason for circumcising him, according to the maxim, Partus sequitur ventrem. And it could be done without prejudice to the rights of Gentile converts as established in the decrees of which St. Paul was bearer. Because of the Jews; not the Christian Jews, who ought to know better than trust in circumcision, but the unbelieving Jews, who would be scandalized if St. Paul had an uncircumcised man for his fellow-laborer (see 1Co_10:20).
4And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem.
The Pulpit Commentary
Went on their way for went, A.V.; which had been for that were, A.V.; that for which, A.V.
Went on their way for went, A.V.; which had been for that were, A.V.; that for which, A.V.
5And so were the churches established in the faith, and increased in number daily.
The Pulpit Commentary
So for and so, A.V.; the Churches were strengthened for were the Churches established, A.V. In number; i.e. in the number of their members (comp. Act_2:47; Act_5:14; Act_6:7; Act_11:21). For the phrase, Ἐστερεοῦντο τῇ πίστει, "They were made firm in the faith," comp. Col_2:5, Τὸ στερέωμα τῆς εἰς Χριστὸν πίστεως ὑμῶν, "The steadfastness of your faith." The word is used in its physical sense in Act_3:7, Ἐστερεώθησαν αὐτοῦ αἱ βάσεις κ.τ.λ., "His feet and anklebones received strength," became fast and firm instead of being loose and vacillating.
So for and so, A.V.; the Churches were strengthened for were the Churches established, A.V. In number; i.e. in the number of their members (comp. Act_2:47; Act_5:14; Act_6:7; Act_11:21). For the phrase, Ἐστερεοῦντο τῇ πίστει, "They were made firm in the faith," comp. Col_2:5, Τὸ στερέωμα τῆς εἰς Χριστὸν πίστεως ὑμῶν, "The steadfastness of your faith." The word is used in its physical sense in Act_3:7, Ἐστερεώθησαν αὐτοῦ αἱ βάσεις κ.τ.λ., "His feet and anklebones received strength," became fast and firm instead of being loose and vacillating.
The Macedonian Call
6Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia,
Jamieson-Fausset-Brown
Ac 16:6-12. They Break New Ground in Phrygia and Galatia--Their Course in That Direction Being Mysteriously Hedged Up, They Travel Westward to Troas, Where They Are Divinely Directed to Macedonia--The Historian Himself Here Joining the Missionary Party, They Embark for Neapolis, and Reach Philippi.
6-8. Now when they had gone throughout Phrygia and the region of Galatia--proceeding in a northwesterly direction. At this time must have been formed "the churches of Galatia" (Ga 1:2; 1Co 16:1); founded, as we learn from the Epistle to the Galatians (particularly Ga 4:19), by the apostle Paul, and which were already in existence when he was on his third missionary journey, as we learn from Ac 18:23, where it appears that he was no less successful in Phrygia. Why these proceedings, so interesting as we should suppose, are not here detailed, it is not easy to say; for the various reasons suggested are not very satisfactory: for example, that the historian had not joined the party [Alford]; that he was in haste to bring the apostle to Europe [Olshausen]; that the main stream of the Church's development was from Jerusalem to Rome, and the apostle's labors in Phrygia and Galatia lay quite out of the line of that direction [Baumgarten].
and were forbidden of the Holy Ghost--speaking by some prophet, see on Ac 11:27.
to preach the word in Asia--not the great Asiatic continent, nor even the rich peninsula now called Asia Minor, but only so much of its western coast as constituted the Roman province of Asia.
Ac 16:6-12. They Break New Ground in Phrygia and Galatia--Their Course in That Direction Being Mysteriously Hedged Up, They Travel Westward to Troas, Where They Are Divinely Directed to Macedonia--The Historian Himself Here Joining the Missionary Party, They Embark for Neapolis, and Reach Philippi.
6-8. Now when they had gone throughout Phrygia and the region of Galatia--proceeding in a northwesterly direction. At this time must have been formed "the churches of Galatia" (Ga 1:2; 1Co 16:1); founded, as we learn from the Epistle to the Galatians (particularly Ga 4:19), by the apostle Paul, and which were already in existence when he was on his third missionary journey, as we learn from Ac 18:23, where it appears that he was no less successful in Phrygia. Why these proceedings, so interesting as we should suppose, are not here detailed, it is not easy to say; for the various reasons suggested are not very satisfactory: for example, that the historian had not joined the party [Alford]; that he was in haste to bring the apostle to Europe [Olshausen]; that the main stream of the Church's development was from Jerusalem to Rome, and the apostle's labors in Phrygia and Galatia lay quite out of the line of that direction [Baumgarten].
and were forbidden of the Holy Ghost--speaking by some prophet, see on Ac 11:27.
to preach the word in Asia--not the great Asiatic continent, nor even the rich peninsula now called Asia Minor, but only so much of its western coast as constituted the Roman province of Asia.
The Pulpit Commentary
And they went for now when they had gone, A.V. and T.R.; through the region of Phrygia and Galatia for throughout Phrygia and the region of Galatia, A.V. and T.R.; having been for and were, A.V.; speak for preach, A.V. The region of Phrygia and Galatia. But Phrygia is always a noun substantive, and cannot be here taken as an adjective belonging to χώρα: and we have in Act_18:23 exactly the same collation as that of the A.V. here, only in an inverted order: Τὴν Γαλατικὴν χώραν καὶ Φρυγίας. Even if the τὴν is properly omitted, as in the R.T., before Γαλατικὴν, the passage must equally be construed as in the A.V. The Galatians were Celts, the descendants of those Gauls who invaded Asia in the third century B.C. This passage seems to show conclusively that Derbe and Lystra and Iconium were not comprehended by St. Paul under Galatia, and were not the Churches to whom the Epistle to the Galatians was addressed; and forcibly suggest that the Galatian Churches were founded by St. Paul in the course of the visit here so briefly mentioned by St. Luke. Asia is here used in its restricted sense of that district on the western coast of Asia Minor, of which Ephesus was the capital. It is in this sense that it is used also in Act_2:9; Act_6:9; Act_19:10, etc.; Rev_1:11. St. Paul apparently wished to go to Ephesus. But the time was not yet come. It was the purpose of the Holy Ghost that the Galatian Churches should be founded first, and then the Churches of Macedonia and Achaia. The apostles were sent, did not go anywhere of their own accord (comp. Mat_10:5, Mat_10:6).
And they went for now when they had gone, A.V. and T.R.; through the region of Phrygia and Galatia for throughout Phrygia and the region of Galatia, A.V. and T.R.; having been for and were, A.V.; speak for preach, A.V. The region of Phrygia and Galatia. But Phrygia is always a noun substantive, and cannot be here taken as an adjective belonging to χώρα: and we have in Act_18:23 exactly the same collation as that of the A.V. here, only in an inverted order: Τὴν Γαλατικὴν χώραν καὶ Φρυγίας. Even if the τὴν is properly omitted, as in the R.T., before Γαλατικὴν, the passage must equally be construed as in the A.V. The Galatians were Celts, the descendants of those Gauls who invaded Asia in the third century B.C. This passage seems to show conclusively that Derbe and Lystra and Iconium were not comprehended by St. Paul under Galatia, and were not the Churches to whom the Epistle to the Galatians was addressed; and forcibly suggest that the Galatian Churches were founded by St. Paul in the course of the visit here so briefly mentioned by St. Luke. Asia is here used in its restricted sense of that district on the western coast of Asia Minor, of which Ephesus was the capital. It is in this sense that it is used also in Act_2:9; Act_6:9; Act_19:10, etc.; Rev_1:11. St. Paul apparently wished to go to Ephesus. But the time was not yet come. It was the purpose of the Holy Ghost that the Galatian Churches should be founded first, and then the Churches of Macedonia and Achaia. The apostles were sent, did not go anywhere of their own accord (comp. Mat_10:5, Mat_10:6).
7After they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not.
The Pulpit Commentary
And when for after, A.V. and T.R.; come over against (κατὰ) for come to, A.V.; and the Spirit of Jesus for but the Spirit, A.V. and T.R. But the phrase, "the Spirit of Jesus," occurs nowhere in the New Testament, and is on that account very improbable here, though there is considerable manuscript authority for it. It is accepted by Meyer dud Alford and Wordsworth, following Griesbach, Lachmann, Tischendorf, etc.
And when for after, A.V. and T.R.; come over against (κατὰ) for come to, A.V.; and the Spirit of Jesus for but the Spirit, A.V. and T.R. But the phrase, "the Spirit of Jesus," occurs nowhere in the New Testament, and is on that account very improbable here, though there is considerable manuscript authority for it. It is accepted by Meyer dud Alford and Wordsworth, following Griesbach, Lachmann, Tischendorf, etc.
8And they passing by Mysia came down to Troas.
The Pulpit Commentary
Passing … they came for they passing … came, A.V. They would have gone north to Bithynia, where, we know from 1Pe_1:1, there were many Jews. But the Spirit ordered them westwards, to the seacoast of Troas, that they might be ready to sail for Macedonia. In like manner Abraham went out not knowing whither he went (Heb_11:8). Truly the footsteps of God's providence are not known!
Passing … they came for they passing … came, A.V. They would have gone north to Bithynia, where, we know from 1Pe_1:1, there were many Jews. But the Spirit ordered them westwards, to the seacoast of Troas, that they might be ready to sail for Macedonia. In like manner Abraham went out not knowing whither he went (Heb_11:8). Truly the footsteps of God's providence are not known!
9And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us.
Jamieson-Fausset-Brown
9-10. a vision appeared to Paul in the night--while awake, for it is not called a dream.
There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us--Stretching his eye across the Ægean Sea, from Troas on the northeast, to the Macedonian hills, visible on the northwest, the apostle could hardly fail to think this the destined scene of his future labors; and, if he retired to rest with this thought, he would be thoroughly prepared for the remarkable intimation of the divine will now to be given him. This visional Macedonian discovered himself by what he said. But it was a cry not of conscious desire for the Gospel, but of deep need of it and unconscious preparedness to receive it, not only in that region, but, we may well say, throughout all that western empire which Macedonia might be said to represent. It was a virtual confession "that the highest splendor of heathendom, which we must recognize in the arts of Greece and in the polity and imperial power of Rome, had arrived at the end of all its resources. God had left the Gentile peoples to walk in their own ways (Ac 14:2). They had sought to gain salvation for themselves; but those who had carried it farthest along the paths of natural development were now pervaded by the feeling that all had indeed been vanity. This feeling is the simple, pure result of all the history of heathendom. And Israel, going along the way which God had marked out for him, had likewise arrived at his end. At last he is in a condition to realize his original vocation, by becoming the guide who is to lead the Gentiles unto God, the only Author and Creator of man's redemption; and Paul is in truth the very person in whom this vocation of Israel is now a present divine reality, and to whom, by this nocturnal apparition of the Macedonian, the preparedness of the heathen world to receive the ministry of Israel towards the Gentiles is confirmed" [Baumgarten]. This voice cries from heathendom still to the Christian Church, and never does the Church undertake the work of missions, nor any missionary go forth from it, in the right spirit, save in obedience to this cry.
9-10. a vision appeared to Paul in the night--while awake, for it is not called a dream.
There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us--Stretching his eye across the Ægean Sea, from Troas on the northeast, to the Macedonian hills, visible on the northwest, the apostle could hardly fail to think this the destined scene of his future labors; and, if he retired to rest with this thought, he would be thoroughly prepared for the remarkable intimation of the divine will now to be given him. This visional Macedonian discovered himself by what he said. But it was a cry not of conscious desire for the Gospel, but of deep need of it and unconscious preparedness to receive it, not only in that region, but, we may well say, throughout all that western empire which Macedonia might be said to represent. It was a virtual confession "that the highest splendor of heathendom, which we must recognize in the arts of Greece and in the polity and imperial power of Rome, had arrived at the end of all its resources. God had left the Gentile peoples to walk in their own ways (Ac 14:2). They had sought to gain salvation for themselves; but those who had carried it farthest along the paths of natural development were now pervaded by the feeling that all had indeed been vanity. This feeling is the simple, pure result of all the history of heathendom. And Israel, going along the way which God had marked out for him, had likewise arrived at his end. At last he is in a condition to realize his original vocation, by becoming the guide who is to lead the Gentiles unto God, the only Author and Creator of man's redemption; and Paul is in truth the very person in whom this vocation of Israel is now a present divine reality, and to whom, by this nocturnal apparition of the Macedonian, the preparedness of the heathen world to receive the ministry of Israel towards the Gentiles is confirmed" [Baumgarten]. This voice cries from heathendom still to the Christian Church, and never does the Church undertake the work of missions, nor any missionary go forth from it, in the right spirit, save in obedience to this cry.
The Pulpit Commentary
There was a man … standing, beseeching him, and saying for there stood a man … and prayed him, saying, A.V. Thus was ushered in the most momentous event in the history of Europe, the going forth of the Word of the Lord from Jerusalem to enlighten the nations of the West, and bring them into the fold of Jesus Christ. Paul saw dud heard this in a vision in the night. It is net called a dream (Bengel), but was like the vision seen by Ananias (Act_9:10), and those seen by Paul (Act_9:12; Act_10:5; Act_18:9). A vision (ὅραμα) is distinguished from a dream (ἐνύπνιον, Act_2:17). It is applied to things of a marvelous character seen objectively, as to the Transfiguration (Mat_17:9)and to the burning bush (Act_7:31).
There was a man … standing, beseeching him, and saying for there stood a man … and prayed him, saying, A.V. Thus was ushered in the most momentous event in the history of Europe, the going forth of the Word of the Lord from Jerusalem to enlighten the nations of the West, and bring them into the fold of Jesus Christ. Paul saw dud heard this in a vision in the night. It is net called a dream (Bengel), but was like the vision seen by Ananias (Act_9:10), and those seen by Paul (Act_9:12; Act_10:5; Act_18:9). A vision (ὅραμα) is distinguished from a dream (ἐνύπνιον, Act_2:17). It is applied to things of a marvelous character seen objectively, as to the Transfiguration (Mat_17:9)and to the burning bush (Act_7:31).
10And after he had seen the vision, immediately we endeavoured to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them.
The Pulpit Commentary
When for after, A.V.; straightway for immediately, A.V.; sought for endeavored, A.V.; go forth for go, A.V.; concluding fur assuredly gathering, A.V.; God for the Lord, A.V. and T.R. Concluding; συμβιβάζοντες, only here in the sense of "concluding or "gathering." In Act_9:22 it is "proving." In Eph_4:16 and Col_2:2 it means to "join together." In classical Greek to "bring together" in the sense of" reconciling," sometimes of" agreeing" to a proposition. In the LXX., to ,' instruct," "teach" (1Co_2:16). In this verse we first remark the very important introduction of the pronoun we into the narrative, marking the presence of the historian himself, and showing that he first joined St. Paul at Tread He went with him to Philippi (Col_2:12), and there he appears to have stopped till St. Paul returned there in his third missionary journey on his way from Achaia to Jerusalem (Act_20:5, Act_20:6), where we find him still with the apostle (Act_20:17, Act_20:18). We again find him with St. Paul at Caesarea, while he was a prisoner there (Act_27:1), and he accompanied him on the voyage to Rome, which is the last place where we heir of him (Act_27:2, Act_27:3. etc.; Act_28:2, Act_28:11, Act_28:14-16; Col_4:14; Phm_1:24). It is quite characteristic of Holy Scripture that things are told, or appear on the face of the narrative, without any explanation. Who Luke was, what brought him to Troas, how he became a companion of St. Paul, whether as his medical adviser or otherwise, we know not. His Christian modesty forbade his speaking about himself.
When for after, A.V.; straightway for immediately, A.V.; sought for endeavored, A.V.; go forth for go, A.V.; concluding fur assuredly gathering, A.V.; God for the Lord, A.V. and T.R. Concluding; συμβιβάζοντες, only here in the sense of "concluding or "gathering." In Act_9:22 it is "proving." In Eph_4:16 and Col_2:2 it means to "join together." In classical Greek to "bring together" in the sense of" reconciling," sometimes of" agreeing" to a proposition. In the LXX., to ,' instruct," "teach" (1Co_2:16). In this verse we first remark the very important introduction of the pronoun we into the narrative, marking the presence of the historian himself, and showing that he first joined St. Paul at Tread He went with him to Philippi (Col_2:12), and there he appears to have stopped till St. Paul returned there in his third missionary journey on his way from Achaia to Jerusalem (Act_20:5, Act_20:6), where we find him still with the apostle (Act_20:17, Act_20:18). We again find him with St. Paul at Caesarea, while he was a prisoner there (Act_27:1), and he accompanied him on the voyage to Rome, which is the last place where we heir of him (Act_27:2, Act_27:3. etc.; Act_28:2, Act_28:11, Act_28:14-16; Col_4:14; Phm_1:24). It is quite characteristic of Holy Scripture that things are told, or appear on the face of the narrative, without any explanation. Who Luke was, what brought him to Troas, how he became a companion of St. Paul, whether as his medical adviser or otherwise, we know not. His Christian modesty forbade his speaking about himself.
Lydia Converted at Philippi
11Therefore loosing from Troas, we came with a straight course to Samothracia, and the next day to Neapolis;
Jamieson-Fausset-Brown
11-12. Therefore loosing from Troas, we came--literally, "ran."
with a straight course--that is, "ran before the wind."
to Samothracia--a lofty island on the Thracian coast, north from Troas, with an inclination westward. The wind must have set in strong from the south or south-southeast to bring them there so soon, as the current is strong in the opposite direction, and they afterwards took five days to what they now did in two (Ac 20:6) [Howson].
next day to Neapolis--on the Macedonian, or rather Thracian, coast, about sixty-five miles from Samothracia, and ten from Philippi, of which it is the harbor.
11-12. Therefore loosing from Troas, we came--literally, "ran."
with a straight course--that is, "ran before the wind."
to Samothracia--a lofty island on the Thracian coast, north from Troas, with an inclination westward. The wind must have set in strong from the south or south-southeast to bring them there so soon, as the current is strong in the opposite direction, and they afterwards took five days to what they now did in two (Ac 20:6) [Howson].
next day to Neapolis--on the Macedonian, or rather Thracian, coast, about sixty-five miles from Samothracia, and ten from Philippi, of which it is the harbor.
The Pulpit Commentary
Setting sail therefore for therefore loosing, A.V.; made for came with, A.V. (εὐθυδρόμεω, elsewhere only in Act_21:1); Samothrace for Samothracia, A.V.; day following for next day, A.V. In the New Testament this latter phrase only occurs in the Acts.
Setting sail therefore for therefore loosing, A.V.; made for came with, A.V. (εὐθυδρόμεω, elsewhere only in Act_21:1); Samothrace for Samothracia, A.V.; day following for next day, A.V. In the New Testament this latter phrase only occurs in the Acts.
12And from thence to Philippi, which is the chief city of that part of Macedonia, and a colony: and we were in that city abiding certain days.
The Pulpit Commentary
A city of Macedonia, the first of the district, a Roman colony for the chief city of that part of Macedonia, and a colony, A.V.: this for that, A.V.; tarrying for abiding, A.V. A city of Macedonia, etc. This is a difficult sentence. The natural way of construing the words undoubtedly is, as in the A.V., "which is the chief city of the [or, ' that'] district of Macedonia, and a colony." The only difficulty in the way of so taking it is that when AEmilius Paulus, as related by Livy (xlv. 29), divided the conquered kingdom of Macedonia into four districts (regiones or partes), Amphi-pelts was made the capital of the district.in which Philippi was situated. But the epithet πρώτη does not necessarily mean the capital; it is found on coins applied to cities which were not capitals. Besides, in the interval of above two hundred years between AEmilius Paulus and St. Paul, it is very probable that the city of Philippi, with its gold-mines and its privileges as a colony, may have really become the capital. And so Lewin, following Wetstein, understands it. We know that in the reign of Theodosius the Younger, when Macedonia was divided into two provinces, Philippi became the ecclesiastical head of Macedonia Prima. It had been made a colony by Augustus Caesar, with the name "Col. Jul. Aug. Philip.," i.e. Colonia Augusta Julia Philippensis ('Dict. of Greek and Roman Geog.'). It must, therefore, anyhow have been a place of first-rate importance at this time. Those, however, who do not accept this explanation, couple κολωνία with πόλις, "which is the first colony-city," etc, Others take πρώτη in a local sense, "the first city you come to in Macedonia" (Conybeare and Howson, Alford, Bengel, etc.). The R.V. seems to take ἥτις ἐστὶ … Μακεδονίας πόλις together, and πρώτη τῆς μερίδος as a further description of it—a most awkward construction. Alford renders it, "which is the first Macedonian city of the district.' But the natural way of construing a passage is almost always the best, and nothing prevents us from believing that St. Luke, who knew Philippi intimately, was strictly accurate in calling it "the chief city of the district of Macedonia," i.e. the district in which it was situated. That μέρις is the technical name of the division of a province appears from the title μεριδάρχης, applied by Josephus to a certain Apollonius, governor, under Antiochus Epiphanes, of the district in which Samaria was included ('Ant. Jud.,' 12. Luk_5:5). The ancient name of Philippi was Dates first, then Krenides—the springs, or wells; and the word used by Livy of the districts of Macedonia, pars prima, secunda, etc., is an exact translation of μέρις It received the name of Philippi, from Philip, the father of Alexander the Great, who extracted a great revenue from its gold-mines. Its great historical celebrity arises from the battle in the plain of Philippi, in which the republican party, under Brutus and Cassius, received its death-blow from Octavius and Antony. (For a full description of Philippi, and of the privileges of a colony, see Conybeare and Howson, vol. 1.311, etc., and Lewin, vol. 1. Act_11:1-30.) This. Alford, following certain manuscripts, reads αὐτῇ, "in the city itself," as distinguished from the place outside the city, where the προσευχή was. But, perhaps, St. Luke uses the word "this" from Philippi being the place of his own residence, and where he may have drawn up the narrative on the spot.
A city of Macedonia, the first of the district, a Roman colony for the chief city of that part of Macedonia, and a colony, A.V.: this for that, A.V.; tarrying for abiding, A.V. A city of Macedonia, etc. This is a difficult sentence. The natural way of construing the words undoubtedly is, as in the A.V., "which is the chief city of the [or, ' that'] district of Macedonia, and a colony." The only difficulty in the way of so taking it is that when AEmilius Paulus, as related by Livy (xlv. 29), divided the conquered kingdom of Macedonia into four districts (regiones or partes), Amphi-pelts was made the capital of the district.in which Philippi was situated. But the epithet πρώτη does not necessarily mean the capital; it is found on coins applied to cities which were not capitals. Besides, in the interval of above two hundred years between AEmilius Paulus and St. Paul, it is very probable that the city of Philippi, with its gold-mines and its privileges as a colony, may have really become the capital. And so Lewin, following Wetstein, understands it. We know that in the reign of Theodosius the Younger, when Macedonia was divided into two provinces, Philippi became the ecclesiastical head of Macedonia Prima. It had been made a colony by Augustus Caesar, with the name "Col. Jul. Aug. Philip.," i.e. Colonia Augusta Julia Philippensis ('Dict. of Greek and Roman Geog.'). It must, therefore, anyhow have been a place of first-rate importance at this time. Those, however, who do not accept this explanation, couple κολωνία with πόλις, "which is the first colony-city," etc, Others take πρώτη in a local sense, "the first city you come to in Macedonia" (Conybeare and Howson, Alford, Bengel, etc.). The R.V. seems to take ἥτις ἐστὶ … Μακεδονίας πόλις together, and πρώτη τῆς μερίδος as a further description of it—a most awkward construction. Alford renders it, "which is the first Macedonian city of the district.' But the natural way of construing a passage is almost always the best, and nothing prevents us from believing that St. Luke, who knew Philippi intimately, was strictly accurate in calling it "the chief city of the district of Macedonia," i.e. the district in which it was situated. That μέρις is the technical name of the division of a province appears from the title μεριδάρχης, applied by Josephus to a certain Apollonius, governor, under Antiochus Epiphanes, of the district in which Samaria was included ('Ant. Jud.,' 12. Luk_5:5). The ancient name of Philippi was Dates first, then Krenides—the springs, or wells; and the word used by Livy of the districts of Macedonia, pars prima, secunda, etc., is an exact translation of μέρις It received the name of Philippi, from Philip, the father of Alexander the Great, who extracted a great revenue from its gold-mines. Its great historical celebrity arises from the battle in the plain of Philippi, in which the republican party, under Brutus and Cassius, received its death-blow from Octavius and Antony. (For a full description of Philippi, and of the privileges of a colony, see Conybeare and Howson, vol. 1.311, etc., and Lewin, vol. 1. Act_11:1-30.) This. Alford, following certain manuscripts, reads αὐτῇ, "in the city itself," as distinguished from the place outside the city, where the προσευχή was. But, perhaps, St. Luke uses the word "this" from Philippi being the place of his own residence, and where he may have drawn up the narrative on the spot.
13And on the sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither.
The Pulpit Commentary
Sabbath day for sabbath, A.V.; we went forth without the gate for we went out of the city, A.V. and T.R. (πύλης for πολέως); we supposed there Was a place of prayer for prayer was wont to be made, A.V.; were come together for resorted thither, A.V. By a river side. By the river side is the natural way of expressing it in English. The river is not the Strymon, which is a day's journey distant from Philippi, but probably a small stream called the Gangas or Gangites, which is crossed by the Via Eguatia, about a mile out of Philippi. The neighborhood of water, either near a stream or on the seashore, was usually preferred by the Jews as a place for prayer, as affording facility for ablutions (see Josephus, 'Ant. Jud.,' 14.10, 23; and other passages quoted by Alford). The phrase, οὖ ἐνομίζετο προσευχὴ εἷναι, should be rendered, not as in the R.V., but more nearly as the A.V., where a prayer-meeting(of the Jews) was accustomed to be held; i.e. this particular spot was the usual place where such Jews or proselytes as happened to be at Philippi met for prayer. It also appears from Epiphanius (' Hear.,' 80, § 1, quoted by Alford) that the Jews usually had their προσευχαί, whether buildings, or open spaces, ἔξω πολέως, outside the city. The wayside crosses are of the nature of προσευχαί.
Sabbath day for sabbath, A.V.; we went forth without the gate for we went out of the city, A.V. and T.R. (πύλης for πολέως); we supposed there Was a place of prayer for prayer was wont to be made, A.V.; were come together for resorted thither, A.V. By a river side. By the river side is the natural way of expressing it in English. The river is not the Strymon, which is a day's journey distant from Philippi, but probably a small stream called the Gangas or Gangites, which is crossed by the Via Eguatia, about a mile out of Philippi. The neighborhood of water, either near a stream or on the seashore, was usually preferred by the Jews as a place for prayer, as affording facility for ablutions (see Josephus, 'Ant. Jud.,' 14.10, 23; and other passages quoted by Alford). The phrase, οὖ ἐνομίζετο προσευχὴ εἷναι, should be rendered, not as in the R.V., but more nearly as the A.V., where a prayer-meeting(of the Jews) was accustomed to be held; i.e. this particular spot was the usual place where such Jews or proselytes as happened to be at Philippi met for prayer. It also appears from Epiphanius (' Hear.,' 80, § 1, quoted by Alford) that the Jews usually had their προσευχαί, whether buildings, or open spaces, ἔξω πολέως, outside the city. The wayside crosses are of the nature of προσευχαί.
14And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul.
Jamieson-Fausset-Brown
14-15. Lydia--a common name among the Greeks and Romans.
a seller of purple, of the city of Thyatira--on the confines of Lydia and Phrygia. The Lydians, particularly the inhabitants of Thyatira, were celebrated for their dyeing, in which they inherited the reputation of the Tyrians. Inscriptions to this effect, yet remaining, confirm the accuracy of our historian. This woman appears to have been in good circumstances, having an establishment at Philippi large enough to accommodate the missionary party (Ac 16:15), and receiving her goods from her native town.
which worshipped God--that is, was a proselyte to the Jewish faith, and as such present at this meeting.
whose heart the Lord opened--that is, the Lord Jesus (see Ac 16:15; and compare Lu 24:45; Mt 11:27).
that she attended to the things ... spoken by Paul--"showing that the inclination of the heart towards the truth originates not in the will of man. The first disposition to turn to the Gospel is a work of grace" [Olshausen]. Observe here the place assigned to "giving attention" or "heed" to the truth--that species of attention which consists in having the whole mind engrossed with it, and in apprehending and drinking it in, in its vital and saving character.
14-15. Lydia--a common name among the Greeks and Romans.
a seller of purple, of the city of Thyatira--on the confines of Lydia and Phrygia. The Lydians, particularly the inhabitants of Thyatira, were celebrated for their dyeing, in which they inherited the reputation of the Tyrians. Inscriptions to this effect, yet remaining, confirm the accuracy of our historian. This woman appears to have been in good circumstances, having an establishment at Philippi large enough to accommodate the missionary party (Ac 16:15), and receiving her goods from her native town.
which worshipped God--that is, was a proselyte to the Jewish faith, and as such present at this meeting.
whose heart the Lord opened--that is, the Lord Jesus (see Ac 16:15; and compare Lu 24:45; Mt 11:27).
that she attended to the things ... spoken by Paul--"showing that the inclination of the heart towards the truth originates not in the will of man. The first disposition to turn to the Gospel is a work of grace" [Olshausen]. Observe here the place assigned to "giving attention" or "heed" to the truth--that species of attention which consists in having the whole mind engrossed with it, and in apprehending and drinking it in, in its vital and saving character.
The Pulpit Commentary
One that for which, A.V.; to give heed for that she attended, A.V.; by for of, A.V. A certain woman, etc. Whether her personal name was Lydia, or whether she was commonly so called on account of her native country and her trade, must remain uncertain. Thyatira was in Lydia. Lydian women, from the time of Homer downwards, were famous for their purple dyes; and it appears from an inscription found in Thyatira, that there was there a guild of dyers, called οἱ βαφεῖς (Lewin, 2:214). One that worshipped God (σεβομένη τὸν Θεὸν); i.e. a proselyte. So in Act_13:43 we find οἱ σεβόμενοι προσήλυτοι the devout or religious proselytes. And so αἱ σεβόμεναι γυναῖκες, the devout women. And so, in Act_18:7, Justus is described as σεβόμενος τὸν Θεὸν one who worshipped God (see too Act_17:4, Act_17:17). In Act_10:1 Cornelius is spoken of as εὐσεβὴς καὶ φοβούμενος τὸν Θεὸν. It has been suggested that possibly Euodias and Syntyche (Php_4:2) were of tile same class, and converted at tile same time as Lydia. There is certainly a coincidence between the mention of the women in Act_10:13 and the prominence given to the Philippian women in Php_4:2, Php_4:3. It is well observed by Chrysostom, on the latter part of this verse, "The opening of tile heart was God's work, the attending was hers: so that it was both God's doing and man's" (camp. Php_2:12, Php_2:13). To open (διανοίγειν) is applied as here to the heart (2 Mace. Php_1:4); to the eyes (Luk_24:31); to the cars (Mk 17:34, 35); to the understanding (Luk_24:45); to the Scriptures (Luk_24:32); "Corclausum per se. Dei est id aporire "(Bengel).
One that for which, A.V.; to give heed for that she attended, A.V.; by for of, A.V. A certain woman, etc. Whether her personal name was Lydia, or whether she was commonly so called on account of her native country and her trade, must remain uncertain. Thyatira was in Lydia. Lydian women, from the time of Homer downwards, were famous for their purple dyes; and it appears from an inscription found in Thyatira, that there was there a guild of dyers, called οἱ βαφεῖς (Lewin, 2:214). One that worshipped God (σεβομένη τὸν Θεὸν); i.e. a proselyte. So in Act_13:43 we find οἱ σεβόμενοι προσήλυτοι the devout or religious proselytes. And so αἱ σεβόμεναι γυναῖκες, the devout women. And so, in Act_18:7, Justus is described as σεβόμενος τὸν Θεὸν one who worshipped God (see too Act_17:4, Act_17:17). In Act_10:1 Cornelius is spoken of as εὐσεβὴς καὶ φοβούμενος τὸν Θεὸν. It has been suggested that possibly Euodias and Syntyche (Php_4:2) were of tile same class, and converted at tile same time as Lydia. There is certainly a coincidence between the mention of the women in Act_10:13 and the prominence given to the Philippian women in Php_4:2, Php_4:3. It is well observed by Chrysostom, on the latter part of this verse, "The opening of tile heart was God's work, the attending was hers: so that it was both God's doing and man's" (camp. Php_2:12, Php_2:13). To open (διανοίγειν) is applied as here to the heart (2 Mace. Php_1:4); to the eyes (Luk_24:31); to the cars (Mk 17:34, 35); to the understanding (Luk_24:45); to the Scriptures (Luk_24:32); "Corclausum per se. Dei est id aporire "(Bengel).
15And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us.
The Pulpit Commentary
When she was baptized; showing that St. Paul, as St. Peter (Act_2:38, Act_2:41; Act_10:47), as Philip (Act_8:38), as Ananias (Act_22:16), as our Lord himself (Mar_16:16), had put holy baptism in the very forefront of his teaching (camp. Heb_6:2). And her household (comp. Act_16:33; 1Co_1:16; 2Ti_4:19). This frequent mention of whole households as received into the Church seems necessarily to imply infant baptism. The exhortations to children as members of the Church in Eph_6:1, Eph_6:2, and Col_3:20, lead to the same inference. Come into my house, etc. A beautiful specimen of true hospitality; comp. 1Pe_4:9; Heb_13:2; 1Ti_5:10; 3Jn_1:5-8; also 2Ki_4:8-10, where, however, the Greek word for "constrained" is ἐκράτησεν, not as here παρεβίασατο, which only occurs elsewhere in the New Testament in Luk_24:29. In the LXX. it is used in 1Sa_28:23; Gem 1Sa_19:3 (Cod. Alex.) 9 (in a different sense); 2Ki_2:17; 2Ki_5:16. Her large hospitality does not bear out Chrysostom's remark as to her humble station of lift,.
When she was baptized; showing that St. Paul, as St. Peter (Act_2:38, Act_2:41; Act_10:47), as Philip (Act_8:38), as Ananias (Act_22:16), as our Lord himself (Mar_16:16), had put holy baptism in the very forefront of his teaching (camp. Heb_6:2). And her household (comp. Act_16:33; 1Co_1:16; 2Ti_4:19). This frequent mention of whole households as received into the Church seems necessarily to imply infant baptism. The exhortations to children as members of the Church in Eph_6:1, Eph_6:2, and Col_3:20, lead to the same inference. Come into my house, etc. A beautiful specimen of true hospitality; comp. 1Pe_4:9; Heb_13:2; 1Ti_5:10; 3Jn_1:5-8; also 2Ki_4:8-10, where, however, the Greek word for "constrained" is ἐκράτησεν, not as here παρεβίασατο, which only occurs elsewhere in the New Testament in Luk_24:29. In the LXX. it is used in 1Sa_28:23; Gem 1Sa_19:3 (Cod. Alex.) 9 (in a different sense); 2Ki_2:17; 2Ki_5:16. Her large hospitality does not bear out Chrysostom's remark as to her humble station of lift,.
A Damsel Delivered from a Spirit of Divination
16And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying:
Jamieson-Fausset-Brown
16-18. as we went to prayer--The words imply that it was on their way to the usual place of public prayer, by the river-side, that this took place; therefore not on the same day with what had just occurred.
a ... damsel--a female servant, and in this case a slave (Ac 16:19).
possessed of a spirit of divination--or, of Python, that is, a spirit supposed to be inspired by the Pythian Apollo, or of the same nature. The reality of this demoniacal possession is as undeniable as that of any in the Gospel history.
16-18. as we went to prayer--The words imply that it was on their way to the usual place of public prayer, by the river-side, that this took place; therefore not on the same day with what had just occurred.
a ... damsel--a female servant, and in this case a slave (Ac 16:19).
possessed of a spirit of divination--or, of Python, that is, a spirit supposed to be inspired by the Pythian Apollo, or of the same nature. The reality of this demoniacal possession is as undeniable as that of any in the Gospel history.
The Pulpit Commentary
Were going to the place of prayer for went to prayer, A.V. and T.R.; that a certain maid for a certain damsel, A.V.; having for possessed with, A.V. The place of prayer. The ἡ προσευχή of the R.T. undoubtedly means "the place of prayer," the proseuchē. They went there, doubtless, every sabbath. What follows happened on one occasion after Lydia's baptism. A spirit of divination (πνεῦμα Πύθωνος, A.V.; Πύθωνα, R.T.). "Πύθων denotat quemlibet ex quo πύθωσθαι datur," "any one of whom inquiry may be made" (Bengel). It was a name of Apollo in his character of a giver of oracles. Delphi itself, where his chief oracle was, was sometimes called Pytho (Schleusner, s.v.), and Pythius was a common epithet of Apollo. The name Python came thence to be applied to a ventriloquist (Hebrew בוֹ)), or to the spirit that was conceived to dwell in ventriloquists and to speak by them, just as in Hebrew the ventriloquist was sometimes called בוֹא לעַבְ (or תלַעֻבַ if a woman), the owner of a spirit of divination, or simply בוֹ), a diviner (see 1Sa_28:7 (twice) for the first use, and Le 1Sa_20:27; Deu_18:11; 1Sa_28:3; for the second). In some passages, as 1 Kings 28:6 and Isa_29:4, it is doubtful whether בוֹ) means the ventriloquist or the spirit. The feminine plural תוֹבוֹ) (Le 19:31; Isa_20:6; 1Sa_28:3, 1Sa_28:9; Isa_8:19) seems always to denote the women, who, like the damsel in the text, practiced the art of ventriloquistic necromancy, whether really possessed by a spirit or feigning to be so. The word πύθων is only found here in the New Testament. The LXX. usually render תוֹבוֹ) by ἐγγαστρίμυθος. Gain (ἐργασία), literally, work, craft, or trade; then, by metonymy, the gain proceeding from such trade (Act_19:24, Act_19:25). By soothsaying (μαντευομένη). So one name of these ventriloquists was ἐγγαστρίμαντις.
Were going to the place of prayer for went to prayer, A.V. and T.R.; that a certain maid for a certain damsel, A.V.; having for possessed with, A.V. The place of prayer. The ἡ προσευχή of the R.T. undoubtedly means "the place of prayer," the proseuchē. They went there, doubtless, every sabbath. What follows happened on one occasion after Lydia's baptism. A spirit of divination (πνεῦμα Πύθωνος, A.V.; Πύθωνα, R.T.). "Πύθων denotat quemlibet ex quo πύθωσθαι datur," "any one of whom inquiry may be made" (Bengel). It was a name of Apollo in his character of a giver of oracles. Delphi itself, where his chief oracle was, was sometimes called Pytho (Schleusner, s.v.), and Pythius was a common epithet of Apollo. The name Python came thence to be applied to a ventriloquist (Hebrew בוֹ)), or to the spirit that was conceived to dwell in ventriloquists and to speak by them, just as in Hebrew the ventriloquist was sometimes called בוֹא לעַבְ (or תלַעֻבַ if a woman), the owner of a spirit of divination, or simply בוֹ), a diviner (see 1Sa_28:7 (twice) for the first use, and Le 1Sa_20:27; Deu_18:11; 1Sa_28:3; for the second). In some passages, as 1 Kings 28:6 and Isa_29:4, it is doubtful whether בוֹ) means the ventriloquist or the spirit. The feminine plural תוֹבוֹ) (Le 19:31; Isa_20:6; 1Sa_28:3, 1Sa_28:9; Isa_8:19) seems always to denote the women, who, like the damsel in the text, practiced the art of ventriloquistic necromancy, whether really possessed by a spirit or feigning to be so. The word πύθων is only found here in the New Testament. The LXX. usually render תוֹבוֹ) by ἐγγαστρίμυθος. Gain (ἐργασία), literally, work, craft, or trade; then, by metonymy, the gain proceeding from such trade (Act_19:24, Act_19:25). By soothsaying (μαντευομένη). So one name of these ventriloquists was ἐγγαστρίμαντις.
17The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which shew unto us the way of salvation.
The Pulpit Commentary
Following after … cried out for followed … and cried, A.V.; servants for the servants, A.V.; proclaim unto you for show unto us, A.V. and T.R. This testimony of the spirit of divination to the doctrine of St. Paul is analogous to that of the unclean spirits who cried out to Jesus, "Thou art the Son of God"; and St. Paul's dealing with the spirit of divination was similar to that of our Lord's with the evil spirits in the cases referred to. What was the motive of the damsel, or the spirit by which she was possessed, for so crying out, or St. Paul's for so silencing her, we are not told. Perhaps she interrupted him, and diverted the minds of those to whom he was preaching. And he did not like the mixture of lies with truth. The motive of secrecy which was one cause of our Lord's rebuke to the spirits would not apply in the case of St. Paul.
Following after … cried out for followed … and cried, A.V.; servants for the servants, A.V.; proclaim unto you for show unto us, A.V. and T.R. This testimony of the spirit of divination to the doctrine of St. Paul is analogous to that of the unclean spirits who cried out to Jesus, "Thou art the Son of God"; and St. Paul's dealing with the spirit of divination was similar to that of our Lord's with the evil spirits in the cases referred to. What was the motive of the damsel, or the spirit by which she was possessed, for so crying out, or St. Paul's for so silencing her, we are not told. Perhaps she interrupted him, and diverted the minds of those to whom he was preaching. And he did not like the mixture of lies with truth. The motive of secrecy which was one cause of our Lord's rebuke to the spirits would not apply in the case of St. Paul.
18And this did she many days. But Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour.
The Pulpit Commentary
She did for did she, A.V.; for many for many, A.V.; sore troubled for grieved, A.V.; charge for command, A.V.; it for he, A.V.; that very for the same, A.V. Command (παραγγέλλω, as in Act_1:4; Act_5:28; and Act_5:23 of this chapter, etc.). The only other instances of exorcism by St. Paul are these recorded in Act_19:12 and Act_19:15. The question of possession by spirits is too large a one to be discussed here. It must suffice to notice that St. Paul in his action (as our Lord before him had done), and St. Luke in his narrative, distinctly treat possession, and expulsion by the power of Christ, as real.
She did for did she, A.V.; for many for many, A.V.; sore troubled for grieved, A.V.; charge for command, A.V.; it for he, A.V.; that very for the same, A.V. Command (παραγγέλλω, as in Act_1:4; Act_5:28; and Act_5:23 of this chapter, etc.). The only other instances of exorcism by St. Paul are these recorded in Act_19:12 and Act_19:15. The question of possession by spirits is too large a one to be discussed here. It must suffice to notice that St. Paul in his action (as our Lord before him had done), and St. Luke in his narrative, distinctly treat possession, and expulsion by the power of Christ, as real.
Paul and Silas Imprisoned
19And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew them into the marketplace unto the rulers,
Jamieson-Fausset-Brown
19. when her masters saw that the hope of their gains was gone, they caught Paul and Silas--as the leading persons.
and drew them into the market-place--or Forum, where the courts were.
to the magistrates, saying, &c.--We have here a full and independent confirmation of the reality of this supernatural cure, since on any other supposition such conduct would be senseless.
19. when her masters saw that the hope of their gains was gone, they caught Paul and Silas--as the leading persons.
and drew them into the market-place--or Forum, where the courts were.
to the magistrates, saying, &c.--We have here a full and independent confirmation of the reality of this supernatural cure, since on any other supposition such conduct would be senseless.
The Pulpit Commentary
But for and, A.V.; gain for gains, A.V. (ἐργασία, as Act_16:16); bald hold on for caught, A.V.; dragged for drew, A.V.; before for unto, A.V. The rulers (οἱ ἄρχοντες); the archons. Meyer thinks these were the city judges, or magistrates (who always had their court in the ἀγορά, or forum), by whom Paul and Silas were sent to the praetors (στρατηγοί) for judgment. So in Luk_12:58, the litigants go to the ἀρχών, first, and he sends them on to the κριτής, or judge, who orders them for punishment. This seems a more probable explanation than that commonly adopted (Howson, Alford, Renan, Lewin, etc.), that the ἄρχοντες and the στρατηγοί mean the same officers. No reason can be conceived for Luke's calling them ἄρχοντες if he meant στρατηγοί, or for naming the office's twice over when once was sufficient. Nor is it likely that officers of such high rank as the duumviri, or proctors, as they had come to be called, should be always in the forum, to try every petty case (see articles "Colonia, Duumviri," and "Praetor," in 'Dict. of Greek and Roman Antiquities'). It seems, therefore, that Meyer's explanation is right. At Athens the general term ἄρχοντες was applied to inferior magistrates, as well as to the nine archons ('Dict. of Greek and Roman Antiquities' "Archon"). Verse 20.—When they had brought for brought, A.V.; unto for to, A.V.; they said for saying, A.V. The magistrates; στρατηγοί, i.e. the praetors. Philippi, being a colony, was governed by Roman magistrates called duumviri, corresponding to the two consuls at Rome. But we learn from Cicero that in his time the duuraviri in the colonies were beginning to be called praetors, a little previously used only at Rome ('De Leg. Agrar.,' 34), and to be preceded by lictors (ῥάβδουχαοι of verse 35). Two inscriptions have been found in which the duumviri of Philippi are mentioned.
But for and, A.V.; gain for gains, A.V. (ἐργασία, as Act_16:16); bald hold on for caught, A.V.; dragged for drew, A.V.; before for unto, A.V. The rulers (οἱ ἄρχοντες); the archons. Meyer thinks these were the city judges, or magistrates (who always had their court in the ἀγορά, or forum), by whom Paul and Silas were sent to the praetors (στρατηγοί) for judgment. So in Luk_12:58, the litigants go to the ἀρχών, first, and he sends them on to the κριτής, or judge, who orders them for punishment. This seems a more probable explanation than that commonly adopted (Howson, Alford, Renan, Lewin, etc.), that the ἄρχοντες and the στρατηγοί mean the same officers. No reason can be conceived for Luke's calling them ἄρχοντες if he meant στρατηγοί, or for naming the office's twice over when once was sufficient. Nor is it likely that officers of such high rank as the duumviri, or proctors, as they had come to be called, should be always in the forum, to try every petty case (see articles "Colonia, Duumviri," and "Praetor," in 'Dict. of Greek and Roman Antiquities'). It seems, therefore, that Meyer's explanation is right. At Athens the general term ἄρχοντες was applied to inferior magistrates, as well as to the nine archons ('Dict. of Greek and Roman Antiquities' "Archon"). Verse 20.—When they had brought for brought, A.V.; unto for to, A.V.; they said for saying, A.V. The magistrates; στρατηγοί, i.e. the praetors. Philippi, being a colony, was governed by Roman magistrates called duumviri, corresponding to the two consuls at Rome. But we learn from Cicero that in his time the duuraviri in the colonies were beginning to be called praetors, a little previously used only at Rome ('De Leg. Agrar.,' 34), and to be preceded by lictors (ῥάβδουχαοι of verse 35). Two inscriptions have been found in which the duumviri of Philippi are mentioned.
20And brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city,
Jamieson-Fausset-Brown
20. These men, being Jews--objects of dislike, contempt, and suspicion by the Romans, and at this time of more than usual prejudice.
do exceedingly trouble our city--See similar charges, Ac 17:6; 24:5; 1Ki 18:17. There is some color of truth in all such accusations, in so far as the Gospel, and generally the fear of God, as a reigning principle of human action, is in a godless world a thoroughly revolutionary principle ... How far external commotion and change will in any case attend the triumph of this principle depends on the breadth and obstinacy of the resistance it meets with.
20. These men, being Jews--objects of dislike, contempt, and suspicion by the Romans, and at this time of more than usual prejudice.
do exceedingly trouble our city--See similar charges, Ac 17:6; 24:5; 1Ki 18:17. There is some color of truth in all such accusations, in so far as the Gospel, and generally the fear of God, as a reigning principle of human action, is in a godless world a thoroughly revolutionary principle ... How far external commotion and change will in any case attend the triumph of this principle depends on the breadth and obstinacy of the resistance it meets with.
21And teach customs, which are not lawful for us to receive, neither to observe, being Romans.
Jamieson-Fausset-Brown
21. And teach customs, which are not lawful for us to receive, neither to observe, being Romans--Here also there was a measure of truth; as the introduction of new gods was forbidden by the laws, and this might be thought to apply to any change of religion. But the whole charge was pure hypocrisy; for as these men would have let the missionaries preach what religion they pleased if they had not dried up the source of their gains, so they conceal the real cause of their rage under color of a zeal for religion, and law, and good order: so Ac 17:6, 7; 19:25, 27.
21. And teach customs, which are not lawful for us to receive, neither to observe, being Romans--Here also there was a measure of truth; as the introduction of new gods was forbidden by the laws, and this might be thought to apply to any change of religion. But the whole charge was pure hypocrisy; for as these men would have let the missionaries preach what religion they pleased if they had not dried up the source of their gains, so they conceal the real cause of their rage under color of a zeal for religion, and law, and good order: so Ac 17:6, 7; 19:25, 27.
The Pulpit Commentary
Set forth for teach, A.V.; it is for are, A.V.; or for neither, A.V. Romans; in a special sense, as members of a colony.
Set forth for teach, A.V.; it is for are, A.V.; or for neither, A.V. Romans; in a special sense, as members of a colony.
22And the multitude rose up together against them: and the magistrates rent off their clothes, and commanded to beat them.
Jamieson-Fausset-Brown
22. the multitude rose up together against them--so Ac 19:28, 34; 21:30; Lu 23:18.
the magistrates rent off their--Paul's and Silas'
clothes--that is, ordered the lictors, or rod-bearers, to tear them off, so as to expose their naked bodies (see on Ac 16:37). The word expresses the roughness with which this was done to prisoners preparatory to whipping.
and commanded to beat them--without any trial (Ac 16:37), to appease the popular rage. Thrice, it seems, Paul endured this indignity (2Co 11:25).
22. the multitude rose up together against them--so Ac 19:28, 34; 21:30; Lu 23:18.
the magistrates rent off their--Paul's and Silas'
clothes--that is, ordered the lictors, or rod-bearers, to tear them off, so as to expose their naked bodies (see on Ac 16:37). The word expresses the roughness with which this was done to prisoners preparatory to whipping.
and commanded to beat them--without any trial (Ac 16:37), to appease the popular rage. Thrice, it seems, Paul endured this indignity (2Co 11:25).
The Pulpit Commentary
Rent their garments off them for rent off their clothes, A.V.; beat them with rods for beat them, A.V. Beat them; ῥαβδίζειν, marking that they were beaten by the lictors, or ῥαβδοῦχοι (see Act_16:35). The phrase rent … off (περιῤῥήξαντες) is only found here in the New Testament, but it is frequently used of stripping off garments, in classical Greek and in 2 Macc. 4:38; and by Josephus ('Ant. Jud.,' 6. 14:6) of David rending his garments—a circumstance not mentioned in the Bible narrative (1Sa_30:1-31 : 4).
Rent their garments off them for rent off their clothes, A.V.; beat them with rods for beat them, A.V. Beat them; ῥαβδίζειν, marking that they were beaten by the lictors, or ῥαβδοῦχοι (see Act_16:35). The phrase rent … off (περιῤῥήξαντες) is only found here in the New Testament, but it is frequently used of stripping off garments, in classical Greek and in 2 Macc. 4:38; and by Josephus ('Ant. Jud.,' 6. 14:6) of David rending his garments—a circumstance not mentioned in the Bible narrative (1Sa_30:1-31 : 4).
23And when they had laid many stripes upon them, they cast them into prison, charging the jailor to keep them safely:
Jamieson-Fausset-Brown
23-24. when they had laid many stripes upon them--the bleeding wounds from which they were not washed till it was done by the converted jailer (Ac 16:33).
charged the jailer ... who ... thrust them into the inner prison--"pestilential cells, damp and cold, from which the light was excluded, and where the chains rusted on the prisoners. One such place may be seen to this day on the slope of the Capitol at Rome" [Howson].
23-24. when they had laid many stripes upon them--the bleeding wounds from which they were not washed till it was done by the converted jailer (Ac 16:33).
charged the jailer ... who ... thrust them into the inner prison--"pestilential cells, damp and cold, from which the light was excluded, and where the chains rusted on the prisoners. One such place may be seen to this day on the slope of the Capitol at Rome" [Howson].
24Who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks.
The Pulpit Commentary
Cast for thrust, A.V. In the stocks; Greek τὸ ξύλον, sometimes called ξυλοπέδη. The ξύλον was of different forms, and used as a punishment. Sometimes it was a kind of heavy wooden collar put on the neck of a prisoner, whence the phrase, Ξύλῳ φιμοῦν τὴν αὐχένα," To make fast his neck in the pillory." Sometimes it was what Aristophanes calls πεντεσύριγγον ξύλον, "stocks with five holes," two for the feet, two for the hands, and one for the neck. Here, as in Job_13:27 (where the LXX. word is ἐν κυλύματι, Hebrew דסֵ, a stake, or log), it is simply" the stocks." Thus Paul and Silas, first stripped and 1,catch, then put in the inner prison, and further made fast in the stocks, were treated with the utmost possible rigour and severity. See St. Paul's vivid reminiscence of the outrage (1Th_2:2, ὑβρισθέντες).
Cast for thrust, A.V. In the stocks; Greek τὸ ξύλον, sometimes called ξυλοπέδη. The ξύλον was of different forms, and used as a punishment. Sometimes it was a kind of heavy wooden collar put on the neck of a prisoner, whence the phrase, Ξύλῳ φιμοῦν τὴν αὐχένα," To make fast his neck in the pillory." Sometimes it was what Aristophanes calls πεντεσύριγγον ξύλον, "stocks with five holes," two for the feet, two for the hands, and one for the neck. Here, as in Job_13:27 (where the LXX. word is ἐν κυλύματι, Hebrew דסֵ, a stake, or log), it is simply" the stocks." Thus Paul and Silas, first stripped and 1,catch, then put in the inner prison, and further made fast in the stocks, were treated with the utmost possible rigour and severity. See St. Paul's vivid reminiscence of the outrage (1Th_2:2, ὑβρισθέντες).
The Conversion of the Philippian Jailer
25And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them.
Jamieson-Fausset-Brown
25. And at midnight Paul and Silas prayed and sang praises--literally, "praying, were singing praises"; that is, while engaged in pouring out their hearts in prayer, had broken forth into singing, and were hymning loud their joy. As the word here employed is that used to denote the Paschal hymn sung by our Lord and His disciples after their last Passover (Mt 26:30), and which we know to have consisted of Psa 113:1-118:29, which was chanted at that festival, it is probable that it was portions of the Psalms, so rich in such matter, which our joyous sufferers chanted forth; nor could any be more seasonable and inspiring to them than those very six Psalms, which every devout Jew would no doubt know by heart. "He giveth songs in the night" (Job 35:10). Though their bodies were still bleeding and tortured in the stocks, their spirits, under "the expulsive power of a new affection," rose above suffering, and made the prison wails resound with their song. "In these midnight hymns, by the imprisoned witnesses for Jesus Christ, the whole might of Roman injustice and violence against the Church is not only set at naught, but converted into a foil to set forth more completely the majesty and spiritual power of the Church, which as yet the world knew nothing of. And if the sufferings of these two witnesses of Christ are the beginning and the type of numberless martyrdoms which were to flow upon the Church from the same source, in like manner the unparalleled triumph of the Spirit over suffering was the beginning and the pledge of a spiritual power which we afterwards see shining forth so triumphantly and irresistibly in the many martyrs of Christ who were given up as a prey to the same imperial might of Rome" [Neander in Baumgarten].
and the prisoners heard them--literally, "were listening to them," that is, when the astounding events immediately to be related took place; not asleep, but wide awake and rapt (no doubt) in wonder at what they heard.
25. And at midnight Paul and Silas prayed and sang praises--literally, "praying, were singing praises"; that is, while engaged in pouring out their hearts in prayer, had broken forth into singing, and were hymning loud their joy. As the word here employed is that used to denote the Paschal hymn sung by our Lord and His disciples after their last Passover (Mt 26:30), and which we know to have consisted of Psa 113:1-118:29, which was chanted at that festival, it is probable that it was portions of the Psalms, so rich in such matter, which our joyous sufferers chanted forth; nor could any be more seasonable and inspiring to them than those very six Psalms, which every devout Jew would no doubt know by heart. "He giveth songs in the night" (Job 35:10). Though their bodies were still bleeding and tortured in the stocks, their spirits, under "the expulsive power of a new affection," rose above suffering, and made the prison wails resound with their song. "In these midnight hymns, by the imprisoned witnesses for Jesus Christ, the whole might of Roman injustice and violence against the Church is not only set at naught, but converted into a foil to set forth more completely the majesty and spiritual power of the Church, which as yet the world knew nothing of. And if the sufferings of these two witnesses of Christ are the beginning and the type of numberless martyrdoms which were to flow upon the Church from the same source, in like manner the unparalleled triumph of the Spirit over suffering was the beginning and the pledge of a spiritual power which we afterwards see shining forth so triumphantly and irresistibly in the many martyrs of Christ who were given up as a prey to the same imperial might of Rome" [Neander in Baumgarten].
and the prisoners heard them--literally, "were listening to them," that is, when the astounding events immediately to be related took place; not asleep, but wide awake and rapt (no doubt) in wonder at what they heard.
The Pulpit Commentary
But about for and at, A.V.; were praying and singing hymns for prayed and sang praises, A.V.; were listening to(imperfect) for heard, A.V. Prayed, etc. Their proseuche was now the dungeon and the sleeks. But, though they were but two, the Lord was in the midst of them, according to his promise, and manifested his gracious presence in the striking deliverance which follows. Were listening to them; ἐπακροάομαι, found only here in the New Testament. But the substantive, ἐπακρόασις, hearkening ("to hearken," A.V.), occurs in the LXX. of 1Sa_15:22. What a scene I The dark inner dungeon; the prisoners fast in the stocks, their backs still bleeding and smarting from the stripes; the companionship of criminals and outcasts of society; the midnight hour; and not groans, or curses, or complaints, but joyous trustful songs of praise ringing through the vault! while their companions in the jail listened with astonishment to the heavenly sound in that place of shame wad sorrow.
But about for and at, A.V.; were praying and singing hymns for prayed and sang praises, A.V.; were listening to(imperfect) for heard, A.V. Prayed, etc. Their proseuche was now the dungeon and the sleeks. But, though they were but two, the Lord was in the midst of them, according to his promise, and manifested his gracious presence in the striking deliverance which follows. Were listening to them; ἐπακροάομαι, found only here in the New Testament. But the substantive, ἐπακρόασις, hearkening ("to hearken," A.V.), occurs in the LXX. of 1Sa_15:22. What a scene I The dark inner dungeon; the prisoners fast in the stocks, their backs still bleeding and smarting from the stripes; the companionship of criminals and outcasts of society; the midnight hour; and not groans, or curses, or complaints, but joyous trustful songs of praise ringing through the vault! while their companions in the jail listened with astonishment to the heavenly sound in that place of shame wad sorrow.
26And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and every one’s bands were loosed.
Jamieson-Fausset-Brown
26-28. And suddenly there was a great earthquake--in answer, doubtless, to the prayers and expectations of the sufferers that, for the truth's sake and the honor of their Lord, some interposition would take place.
every one's bands--that is, the bands of all the prisoners.
were loosed--not by the earthquake, of course, but by a miraculous energy accompanying it. By this and the joyous strains which they had heard from the sufferers, not to speak of the change wrought on the jailer, these prisoners could hardly fail to have their hearts in some measure opened to the truth; and this part of the narrative seems the result of information afterwards communicated by one or more of these men.
26-28. And suddenly there was a great earthquake--in answer, doubtless, to the prayers and expectations of the sufferers that, for the truth's sake and the honor of their Lord, some interposition would take place.
every one's bands--that is, the bands of all the prisoners.
were loosed--not by the earthquake, of course, but by a miraculous energy accompanying it. By this and the joyous strains which they had heard from the sufferers, not to speak of the change wrought on the jailer, these prisoners could hardly fail to have their hearts in some measure opened to the truth; and this part of the narrative seems the result of information afterwards communicated by one or more of these men.
The Pulpit Commentary
Prison-house for prison, A.V., as Act_5:21, Act_5:23. All the doors were opened. This would be the natural effect of the earthquake. Bands (δεσμά). St. Luke always follows the Attic usage of δεσμόν, in the neuter (romp. Act_20:23; Luk_8:29). St. Paul follows the Hellenistic usage of δεσμός, in the masculine (Php_1:13; see Jer_2:20; Jer_5:5; Hab_3:13). In many instances (genitive and dative) it is, of course, impossible to determine whether the word is masculine or neuter.
Prison-house for prison, A.V., as Act_5:21, Act_5:23. All the doors were opened. This would be the natural effect of the earthquake. Bands (δεσμά). St. Luke always follows the Attic usage of δεσμόν, in the neuter (romp. Act_20:23; Luk_8:29). St. Paul follows the Hellenistic usage of δεσμός, in the masculine (Php_1:13; see Jer_2:20; Jer_5:5; Hab_3:13). In many instances (genitive and dative) it is, of course, impossible to determine whether the word is masculine or neuter.
27And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled.
The Pulpit Commentary
The jailor being roused for the keeper of the prison awaking, A.V.; sleep for his sleep, A.V.; drew for he drew out, A.V.; was about to kill for would have killed, A.V.; escaped for been fled, A.V. This readiness to kill himself rather than incur the disgrace of failure in his charge is characteristic of the Roman soldier (comp. Act_27:43).
The jailor being roused for the keeper of the prison awaking, A.V.; sleep for his sleep, A.V.; drew for he drew out, A.V.; was about to kill for would have killed, A.V.; escaped for been fled, A.V. This readiness to kill himself rather than incur the disgrace of failure in his charge is characteristic of the Roman soldier (comp. Act_27:43).
28But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here.
29Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas,
Jamieson-Fausset-Brown
29-30. Then he called for a light, and sprang in ... and fell down before Paul and Silas, and brought them out and said--How graphic this rapid succession of minute details, evidently from the parties themselves, the prisoners and the jailer, who would talk over every feature of the scene once and again, in which the hand of the Lord had been so marvellously seen.
29-30. Then he called for a light, and sprang in ... and fell down before Paul and Silas, and brought them out and said--How graphic this rapid succession of minute details, evidently from the parties themselves, the prisoners and the jailer, who would talk over every feature of the scene once and again, in which the hand of the Lord had been so marvellously seen.
The Pulpit Commentary
And he called for lights for then he called for a light, A.V. (φῶτα is the accusative plural, though not a very common form; φῶς is often used in the sense of "a lamp," or, as we say, "a light"); trembling for fear for came trembling and, A.V.
And he called for lights for then he called for a light, A.V. (φῶτα is the accusative plural, though not a very common form; φῶς is often used in the sense of "a lamp," or, as we say, "a light"); trembling for fear for came trembling and, A.V.
30And brought them out, and said, Sirs, what must I do to be saved?
31And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.
Jamieson-Fausset-Brown
31-34. Believe on the Lord Jesus Christ, and thou shalt be saved--The brevity, simplicity, and directness of this reply are, in the circumstances, singularly beautiful. Enough at that moment to have his faith directed simply to the Saviour, with the assurance that this would bring to his soul the needed and sought salvation--the how being a matter for after teaching.
thou shalt be saved, and thy house--(See on Lu 19:10).
31-34. Believe on the Lord Jesus Christ, and thou shalt be saved--The brevity, simplicity, and directness of this reply are, in the circumstances, singularly beautiful. Enough at that moment to have his faith directed simply to the Saviour, with the assurance that this would bring to his soul the needed and sought salvation--the how being a matter for after teaching.
thou shalt be saved, and thy house--(See on Lu 19:10).
The Pulpit Commentary
Jesus for Jesus Christ, A.V. and T.R.; thou and thy house for and thy house, A.V.
Jesus for Jesus Christ, A.V. and T.R.; thou and thy house for and thy house, A.V.
32And they spake unto him the word of the Lord, and to all that were in his house.
The Pulpit Commentary
They spake the Word, etc., unto him for they spake unto him the Word, etc., A.V.; with for and to, A.V. Observe that Paul and Silas preached the Word of God's saving health to the penitent and contrite jailor before they thought of having their own smarting wounds washed and dressed. Observe, too, that they spake the Word of life to illuminate his soul before they administered the sacrament of baptism.
They spake the Word, etc., unto him for they spake unto him the Word, etc., A.V.; with for and to, A.V. Observe that Paul and Silas preached the Word of God's saving health to the penitent and contrite jailor before they thought of having their own smarting wounds washed and dressed. Observe, too, that they spake the Word of life to illuminate his soul before they administered the sacrament of baptism.
33And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway.
The Pulpit Commentary
Immediately for straightway, A.V. Washed their stripes. Mark the jailor's faith working by love. He and all his. The phrase seems purposely adapted to include family, slaves, and all under his roof. If the conversion of the jailor and his house was sudden, the circumstances which led to it were of unusual power—the earthquake, the loosing of the prisoners' bands, the midnight hour, the words of grace and love and lifo from the apostle's mouth.
Immediately for straightway, A.V. Washed their stripes. Mark the jailor's faith working by love. He and all his. The phrase seems purposely adapted to include family, slaves, and all under his roof. If the conversion of the jailor and his house was sudden, the circumstances which led to it were of unusual power—the earthquake, the loosing of the prisoners' bands, the midnight hour, the words of grace and love and lifo from the apostle's mouth.
34And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house.
The Pulpit Commentary
He brought them up … and set for when he had brought them … he set, A.V.; rejoiced greatly for rejoiced, A.V. (ἀγαλλιάομαι, a stronger word than χαίρειν, Mat_5:12; 1Pe_1:6); with all his house, having believed in God for believing in God with all his house, A.V. The word πανοικί. rendered "with all his house," occurs only here in the New Testament. But it is used by the LXX. in Exo_1:1 and elsewhere, and by Josephus, etc. The more classical form is πανοικεσίᾳ or πανοικησίᾳ. The A.V. gives the meaning better than the R.V. The faith and the joy were both common to the jailor and his house.
He brought them up … and set for when he had brought them … he set, A.V.; rejoiced greatly for rejoiced, A.V. (ἀγαλλιάομαι, a stronger word than χαίρειν, Mat_5:12; 1Pe_1:6); with all his house, having believed in God for believing in God with all his house, A.V. The word πανοικί. rendered "with all his house," occurs only here in the New Testament. But it is used by the LXX. in Exo_1:1 and elsewhere, and by Josephus, etc. The more classical form is πανοικεσίᾳ or πανοικησίᾳ. The A.V. gives the meaning better than the R.V. The faith and the joy were both common to the jailor and his house.
35And when it was day, the magistrates sent the serjeants, saying, Let those men go.
Jamieson-Fausset-Brown
35-36. when it was day, the magistrates sent the sergeants, saying, Let those men go--The cause of this change can only be conjectured. When the commotion ceased, reflection would soon convince them of the injustice they had done, even supposing the prisoners had been entitled to no special privileges; and if rumor reached them that the prisoners were somehow under supernatural protection, they might be the more awed into a desire to get rid of them.
35-36. when it was day, the magistrates sent the sergeants, saying, Let those men go--The cause of this change can only be conjectured. When the commotion ceased, reflection would soon convince them of the injustice they had done, even supposing the prisoners had been entitled to no special privileges; and if rumor reached them that the prisoners were somehow under supernatural protection, they might be the more awed into a desire to get rid of them.
The Pulpit Commentary
But for and, A.V. The magistrates; i.e. the printers or duumviri, as in Act_16:22 (where see note). The sergeants; i.e. the lictors (Act_16:22, note).
But for and, A.V. The magistrates; i.e. the printers or duumviri, as in Act_16:22 (where see note). The sergeants; i.e. the lictors (Act_16:22, note).
36And the keeper of the prison told this saying to Paul, The magistrates have sent to let you go: now therefore depart, and go in peace.
The Pulpit Commentary
Jailor for keeper of the prison, A.V., as Act_16:27; reported the words … saying for told this saying, A.V. and T.R.; come forth for depart, A.V.
Jailor for keeper of the prison, A.V., as Act_16:27; reported the words … saying for told this saying, A.V. and T.R.; come forth for depart, A.V.
37But Paul said unto them, They have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out.
Jamieson-Fausset-Brown
37. Paul said unto them--to the sergeants who had entered the prison along with the jailer, that they might be able to report that the men had departed.
They have beaten us openly--The publicity of the injury done them, exposing their naked and bleeding bodies to the rude populace, was evidently the most stinging feature of it to the apostle's delicate feeling, and to this accordingly he alludes to the Thessalonians, probably a year after: "Even after we had suffered before, and were shamefully entreated (or 'insulted') as ye know at Philippi" (1Th 2:2).
uncondemned--unconvicted on trial.
being Romans--(See on Ac 22:28).
and cast us into prison--both illegal. Of Silas' citizenship, if meant to be included, we know nothing.
and now do they thrust us out--hurry us out--see Mr 9:38, Greek.
privily?--Mark the intended contrast between the public insult they had inflicted and the private way in which they ordered them to be off.
nay verily--no, indeed.
but let them come themselves and fetch us out--by open and formal act, equivalent to a public declaration of their innocence.
37. Paul said unto them--to the sergeants who had entered the prison along with the jailer, that they might be able to report that the men had departed.
They have beaten us openly--The publicity of the injury done them, exposing their naked and bleeding bodies to the rude populace, was evidently the most stinging feature of it to the apostle's delicate feeling, and to this accordingly he alludes to the Thessalonians, probably a year after: "Even after we had suffered before, and were shamefully entreated (or 'insulted') as ye know at Philippi" (1Th 2:2).
uncondemned--unconvicted on trial.
being Romans--(See on Ac 22:28).
and cast us into prison--both illegal. Of Silas' citizenship, if meant to be included, we know nothing.
and now do they thrust us out--hurry us out--see Mr 9:38, Greek.
privily?--Mark the intended contrast between the public insult they had inflicted and the private way in which they ordered them to be off.
nay verily--no, indeed.
but let them come themselves and fetch us out--by open and formal act, equivalent to a public declaration of their innocence.
The Pulpit Commentary
Publicly for openly A.V. δημοσίᾳ, Act_18:28; Act_20:20); men that are for being, A.V.; do they now cast for now do they thrust, A.V.; bring for fetch, A.V. Men that are Romans. We have exactly the same phrase in Act_22:25, on a similar occasion, where also is the only other example of the word ἀκατάκριτος, uncondemned. Ἄκριτος with a like meaning ("untried," "without trial"), is common in classical Greek. The Latin phrase is indicta causa. By the Lex Valeria, "No quis magistratus civem Romanum adversus provocationem necaret neve verberaret," every Roman citizen had a right to appeal (provocare) to the populace against any sentence of death or stripes pronounced by the consuls or any other magistrate; and by the Lex Porcia, no Roman citizen could be scourged. Silas, it appears from the phrase, "us … men that are Romans," was also a civis Romanus. But nothing more is known about it. It does not appear why their exemption as Roman citizens was not made good before; but probably the magistrates refused to listen to any plea in their haste and violence.
Reported for told, A.V.
Publicly for openly A.V. δημοσίᾳ, Act_18:28; Act_20:20); men that are for being, A.V.; do they now cast for now do they thrust, A.V.; bring for fetch, A.V. Men that are Romans. We have exactly the same phrase in Act_22:25, on a similar occasion, where also is the only other example of the word ἀκατάκριτος, uncondemned. Ἄκριτος with a like meaning ("untried," "without trial"), is common in classical Greek. The Latin phrase is indicta causa. By the Lex Valeria, "No quis magistratus civem Romanum adversus provocationem necaret neve verberaret," every Roman citizen had a right to appeal (provocare) to the populace against any sentence of death or stripes pronounced by the consuls or any other magistrate; and by the Lex Porcia, no Roman citizen could be scourged. Silas, it appears from the phrase, "us … men that are Romans," was also a civis Romanus. But nothing more is known about it. It does not appear why their exemption as Roman citizens was not made good before; but probably the magistrates refused to listen to any plea in their haste and violence.
Reported for told, A.V.
38And the serjeants told these words unto the magistrates: and they feared, when they heard that they were Romans.
Jamieson-Fausset-Brown
38. they feared when they heard they were Romans--their authority being thus imperilled; for they were liable to an action for what they had done.
38. they feared when they heard they were Romans--their authority being thus imperilled; for they were liable to an action for what they had done.
39And they came and besought them, and brought them out, and desired them to depart out of the city.
Jamieson-Fausset-Brown
39-40. And they came--in person.
and besought them--not to complain of them. What a contrast this suppliant attitude of the preachers of Philippi to the tyrannical air with which they had the day before treated the preachers! (See Is 60:14; Re 3:9).
brought them out--conducted them forth from the prison into the street, as insisted on.
and desired--"requested."
them to depart out of the city--perhaps fearing again to excite the populace.
39-40. And they came--in person.
and besought them--not to complain of them. What a contrast this suppliant attitude of the preachers of Philippi to the tyrannical air with which they had the day before treated the preachers! (See Is 60:14; Re 3:9).
brought them out--conducted them forth from the prison into the street, as insisted on.
and desired--"requested."
them to depart out of the city--perhaps fearing again to excite the populace.
The Pulpit Commentary
When they had brought them out they asked for brought them out and desired, A.V.; to go away from for to depart out of, A.V.
When they had brought them out they asked for brought them out and desired, A.V.; to go away from for to depart out of, A.V.
40And they went out of the prison, and entered into the house of Lydia: and when they had seen the brethren, they comforted them, and departed.
The Pulpit Commentary
Departed; i.e. from Philippi, according to the magistrates' request in Act_16:39. This is much clearer in the T.R. and A.V. than in the Revised Text and Version, because the same word, ἐξελθεῖν, is used in both places. The R.T. in Act_16:39—ἀπελθεῖν ἀπὸ destroys the reference, and rather suggests that they merely" went out "of Lydia's house, which they had "entered into." It appears from the first verse of Act_17:1-34. ("they had passed," etc.) that St. Luke stopped at Philippi, and probably made it his head-quarters till St. Paul's last journey from Macedonia to Jerusalem, some six or seven years later £ (Act_20:6). What became of Timothy we are not expressly told, only we find him at Beroea in Act_17:14 and 1Th_3:5; and at Corinth (1Th_1:1; 2Th_1:1; 1Th_3:6). Probably he accompanied St. Paul, but is not named, being still only a subordinate person in the mission.
Departed; i.e. from Philippi, according to the magistrates' request in Act_16:39. This is much clearer in the T.R. and A.V. than in the Revised Text and Version, because the same word, ἐξελθεῖν, is used in both places. The R.T. in Act_16:39—ἀπελθεῖν ἀπὸ destroys the reference, and rather suggests that they merely" went out "of Lydia's house, which they had "entered into." It appears from the first verse of Act_17:1-34. ("they had passed," etc.) that St. Luke stopped at Philippi, and probably made it his head-quarters till St. Paul's last journey from Macedonia to Jerusalem, some six or seven years later £ (Act_20:6). What became of Timothy we are not expressly told, only we find him at Beroea in Act_17:14 and 1Th_3:5; and at Corinth (1Th_1:1; 2Th_1:1; 1Th_3:6). Probably he accompanied St. Paul, but is not named, being still only a subordinate person in the mission.
THE HOLY BIBLE
Acts
Chapter 16
Translated out of the original tongues, and with the former translations diligently compared and revised.
KING JAMES VERSION
HOLY
BIBLE
BIBLE
KING JAMES VERSION
TAP THE BIBLE TO OPEN IT
“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105