And he came also to Derbe and Lystra ( katēntēsen de kai eis Derbēn kai eis Lustran ).

First aorist active of katantaō , late verb to come down to, to arrive at. He struck Derbe first of the places in the first tour which was the last city reached then.

Timothy ( Timotheos ).

Apparently a native of Lystra ("there,"ekei ), his Hebrew mother named Eunice and grandmother Lois (2Ti 1:5) and his Greek father’ s name not known. He may have been a proselyte, but not necessarily so as Timothy was taught the Scriptures by his mother and grandmother (2Ti 3:15), and, if a proselyte, he would have had Timothy circumcised. It is idle to ask if Paul came on purpose to get Timothy to take Mark’ s place. Probably Timothy was about eighteen years of age, a convert of Paul’ s former visit a few years before (1Ti 1:2) and still young twelve years later (1Ti 4:12). Paul loved him devotedly (1Ti 1:3; 1Ti 5:23; 2Ti 3:15; Phi 2:19.). It is a glorious discovery to find a real young preacher for Christ’ s work.

Was well reported of ( emartureōito ).

Imperfect passive. It was a continuous witness that was borne the young disciple both in his home town of Lystra and in Derbe. Already he had so borne himself that his gifts and graces for the ministry were recognized. It is a wise precaution that the approval of the local church is necessary for the licensing and the ordaining of a preacher. If God has called a man for the work signs of it will be manifest to others.

Him would Paul have to go forth with him ( touton ēthelēsen ho Paulos sun autōi exelthein ).

This one (note emphatic position) Paul wanted (first aorist active indicative of thelō with temporal augment as if from ethelō the old form). Here was a gifted young man who was both Jew and Greek.

He took and circumcised him ( labōn perietemen auton ).

Any one could perform this rite. Paul had stoutly resisted circumcision in the case of Titus, a pure Greek (Gal 2:3, Gal 2:5), because the whole principle of Gentile liberty was at stake. But Timothy was both Jew and Greek and would continually give offence to the Jews with no advantage to the cause of Gentile freedom. So here for the sake of expediency, "because of the Jews"(dia tous Ioudaious ), Paul voluntarily removed this stumbling-block to the ministry of Timothy. Otherwise Timothy could not have been allowed to preach ln the synagogues. Idem non esto4 semper idem . But Timothy’ s case was not the case of Titus. Here it was a question of efficient service, not an essential of salvation. Hovey notes that Timothy was circumcised because of Jewish unbelievers, not because of Jewish believers.

Was a Greek ( Hellēn hupērchen ).

Imperfect active in indirect assertion where ordinarily the present huparchei would be retained, possibly indicating that his father was no longer living.

They delivered them ( paredidosan autois ).

Imperfect active, kept on delivering to them in city after city. This is a proof of Paul’ s loyalty to the Jerusalem compact (Knowling). The circumcision of Timothy would indicate also that the points involved were under discussion and that Paul felt no inconsistency in what he did.

The decrees ( ta dogmata ).

Old word from dokeō , to give an opinion. It is used of public decrees of rulers (Luk 2:1; Act 17:7), of the requirements of the Mosaic law (Col 2:14), and here of the regulations or conclusions of the Jerusalem Conference. Silas was with Paul and his presence gave added dignity to the passing out of the decrees, a charter of Gentile freedom, since he was one of the committee from Jerusalem to Antioch (Act 15:22, Act 15:27, Act 15:32).

Which had been ordained ( ta kekrimena ).

Perfect passive articular participle of krinō , to judge, emphasizing the permanence of the conclusions reached by the apostles and elders in Jerusalem.

For to keep ( phulassein ).

This present active infinitive likewise accents that it is a charter of liberty for continual living, not a temporary compromise.

Were strengthened ( estereounto ).

Imperfect passive of stereoō , old verb to make firm and solid like the muscles (Act 3:7, Act 3:16), these three the only examples in the N.T.

Increased ( eperisseuon ).

Imperfect active of the old and common verb perisseuō from perissos (overplus). The blessing of God was on the work of Paul, Silas, and Timothy in the form of a continuous revival.

The region of Phrygia and Galatia ( tēn Phrugian kai Galatikēn chōran ).

This is probably the correct text with one article and apparently describes one "Region"or District in The Province of Galatia which was also Phrygian (the old-ethnographic name with which compare the use of Lycaonia in Act 14:6). Strictly speaking Derbe and Lystra, though in the Province of Galatia, were not Phrygian, and so Luke would here be not resumptive of the record in Act 14:1-5; but a reference to the country around Iconium and Antioch in Pisidia in North Galatia is not included. This verse is hotly disputed at every point by the advocates of the North Galatian theory as represented by Chase and the South Galatian theory by Ramsay. Whatever is true in regard to the language of Luke here and in Act 18:23, it is still possible for Paul in Gal 1:2 to use the term Galatia of the whole province of that name which could, in fact, apply to either South or North Galatia or to both. He could, of course, use it also in the ethnographic sense of the real Gauls or Celts who dwelt in North Galatia. Certainly the first tour of Paul and Barnabas was in the Province of Galatia though touching only the Regions of Pisidia, Phrygia, and Lycaonia, which province included besides the Gauls to the north. In this second tour Lycaonia has been already touched (Derbe and Lystra) and now Phrygia. The question arises why Luke here and in Act 18:23 adds the term "of Galatia"(Galatikēn ) though not in Act 13:14 (Pisidian Antioch) nor in Act 14:6 (cities of Lycaonia). Does Luke mean to use "of Galatia"in the same ethnographic sense as "of Phrygia"or does he here add the province (Galatia) to the name of the Region (Phrygia)? In itself either view is possible and it really matters very little except that the question is raised whether Paul went into the North Galatian Region on this occasion or later (Act 18:23). He could have done so and the Epistle be addressed to the churches of South Galatia, North Galatia, or the province as a whole. But the Greek participle kōluthentes ("having been forbidden") plays a part in the argument that cannot be overlooked whether Luke means to say that Paul went north or not. This aorist passive participle of kōluō , to hinder, can only express simultaneous or antecedent action, not subsequent action as Ramsay argues. No example of the so-called subsequent use of the aorist participle has ever been found in Greek as all Greek grammarians agree (Robertson, Grammar , pp. 860-63, 1112-14). The only natural meaning of kōluthentes is that Paul with Silas and Timothy "passed through the region of Phrygia and Galatia"because they were hindered by the Holy Spirit from speaking the word in Asia (the Province of Asia of which Ephesus was the chief city and west of Derbe and Lystra). This construction implies that the country called "the region of Phrygia and Galatia"is not in the direct line west toward Ephesus. What follows in Act 16:7throws further light on the point.

Over against Mysia ( kata tēn Musian ).

This was an ill-defined region rather north and west of Phrygia. The Romans finally absorbed most of it in the Province of Asia.

They assayed to go into Bithynia ( epeirazon eis tēn Bithunian poreuthēnai ).

Conative imperfect of peirazō and ingressive aorist passive infinitive of poreuomai . Now Bithynia is northeast of Mysia and north of Galatia (province). Clearly Luke means to say that Paul had, when hindered by the Holy Spirit from going west into Asia, gone north so as to come in front of Bithynia. This journey would take him directly through Phrygia and the North Galatian country (the real Gauls or Celts). This is, to my mind, the strongest argument for the North Galatian view in these Act 16:6, Act 16:7. The grammar and the topography bring Paul right up to Bithynia (north of the old Galatia). It is Act 16:6, Act 16:7 that make me pause before accepting the plausible arguments of Ramsay for the South Galatian theory. In itself the problem is nothing like so important or so determinative as he makes it. But shall we smash Luke’ s grammar to pieces to bolster up a theory of criticism?

And the Spirit of Jesus suffered them not ( kai ouk eiasen autous to pneuma Iēsou ).

The same Spirit who in Act 16:6had forbidden going into Asia now closed the door into Bithynia. This expression occurs nowhere else, but we have the spirit of Christ (Rom 8:9) and the Spirit of Jesus Christ (Phi 1:19). Eiasen is first aorist active indicative of eaō , old verb to allow.

Passing by Mysia ( parelthontes tēn Musian ).

Literally, passing alongside or skirting Mysia, neglecting it without preaching there. Strictly they passed through part of it to reach Troas.

To Troas ( eis Troiada ).

This city, named Alexandria Troas after Alexander the Great, was the seaport of Mysia, though a Roman colony and not counted as part of either Asia or Bithynia. New Ilium, on the site of the old Troy, was four miles farther north. It was the place to take ship for Philippi. Twice again Paul will be here (2Co 2:12; Act 20:6).

A vision ( horama ).

Old word, eleven times in Acts, once in Mat 17:9. Twice Paul had been hindered by the Holy Spirit from going where he wanted to go. Most men would have gone back home with such rebuffs, but not so Paul. Now the call is positive and not negative, to go "far hence to the Gentiles"(Act 22:21). He had little dreamed of such a call when he left Antioch. Paul’ s frequent visions always came at real crises in his life.

A man of Macedonia ( anēr Makedōn ).

Ramsay follows Renan in the view that this was Luke with whom Paul had conversed about conditions in Macedonia. Act 16:10makes it plain that Luke was now in the party, but when he joined them we do not know. Some hold that Luke lived at Antioch in Syria and came on with Paul and Silas, others that he joined them later in Galatia, others that he appeared now either as Paul’ s physician or new convert. Ramsay thinks that Philippi was his home at this time. But, whatever is true about Luke, the narrative must not be robbed of its supernatural aspect (Act 10:10; Act 22:17).

Was standing ( ēn hestōs ).

Second perfect active participle of histēmi , intransitive, periphrastic imperfect. Vivid picture.

Help us ( boēthēson hēmin ).

Ingressive first aorist active imperative of boētheō (boē , theō ), to run at a cry, to help. The man uses the plural for all including himself. It was the cry of Europe for Christ.

We sought ( ezētēsamen ).

This sudden use of the plural, dropped in Act 17:1 when Paul leaves Philippi, and resumed in Act 20:5 when Paul rejoins Luke in Philippi, argues conclusively that Luke, the author, is in the party ("we"portions of Acts) and shows in a writer of such literary skill as Luke that he is not copying a document in a blundering sort of way. Paul told his vision to the party and they were all ready to respond to the call.

Concluding ( sunbibazontes ).

A very striking word, present active participle of sunbibazō , old verb to make go together, to coalesce or knit together, to make this and that agree and so to conclude. Already in Act 9:22 of Paul’ s preaching. This word here gives a good illustration of the proper use of the reason in connection with revelation, to decide whether it is a revelation from God, to find out what it means for us, and to see that we obey the revelation when understood. God had called them to preach to the Macedonians. They had to go.

Setting sail ( anachthentes ).

Same word in Act 13:13 which see.

We made a straight course ( euthudromēsamen ).

First aorist active indicative of compound verb euthudromeō (in Philo) from adjective euthudromos (in Strabo), running a straight course (euthus , dromos ). In the N.T. only here and Act 21:1. It is a nautical term for sailing before the wind. Luke has a true feeling for the sea.

To Samothrace ( eis Samothrāikēn ).

A small island in the Aegean about halfway between Troas and Neapolis.

The day following ( tēi epiousēi ).

Locative case of time with hēmerāi (day) to be supplied (Act 7:26; Act 20:15; Act 21:18; Act 23:11). With adverse winds it took five days to make the run of 125 miles (Act 20:6).

To Neapolis ( eis Nean Polin ).

To New Town (Newton, Naples, Neapolis). The port of Philippi ten miles distant, Thracian, but reckoned as Macedonian after Vespasian.

To Philippi ( eis Philippous ).

The plural like Athēnai (Athens) is probably due to separate sections of the city united (Winer-Moulton, Grammar , p. 220). The city (ancient name Krenides or Wells) was renamed after himself by Philip, the father of Alexander the Great. It was situated about a mile east of the small stream Gangites which flows into the river Strymon some thirty miles away. In this valley the Battle of Philippi was fought b.c. 42 between the Second Triumvirate (Octavius, Antonius, Lepidus) and Brutus and Cassius. In memory of the victory Octavius made it a colony (kolōnia ) with all the privileges of Roman citizenship, such as freedom from scourging, freedom from arrest save in extreme cases, and the right of appeal to the emperor. This Latin word occurs here alone in the N.T. Octavius planted here a colony of Roman veterans with farms attached, a military outpost and a miniature of Rome itself. The language was Latin. Here Paul is face to face with the Roman power and empire in a new sense. He was a new Alexander, come from Asia to conquer Europe for Christ, a new Caesar to build the Kingdom of Christ on the work of Alexander and Caesar. One need not think that Paul was conscious of all that was involved in destiny for the world. Philippi was on the Egnatian Way, one of the great Roman roads, that ran from here to Dyrrachium on the shores of the Adriatic, a road that linked the east with the west.

The first of the district ( prōtē tēs meridos ).

Philippi was not the first city of Macedonia nor does Luke say so. That honour belonged to Thessalonica and even Amphipolis was larger than Philippi. It is not clear whether by meris Luke means a formal division of the province, though the Koiné has examples of this geographical sense (papyri). There is no article with prōtē and Luke may not mean to stress unduly the position of Philippi in comparison with Amphipolis. But it was certainly a leading city of this district of Macedonia.

We were tarrying ( ēmen diatribontes ).

Periphrastic imperfect active.

By a river side ( para potamon ).

The little river Gangites (or Gargites) was one mile west of the town. Philippi as a military outpost had few Jews. There was evidently no synagogue inside the city, but "without the gates"(exō tēs pulēs ) they had noticed an enclosure "where we supposed"(hou enomizomen , correct text, imperfect active), probably as they came into the city, "was a place of prayer"(proscuchēn einai ). Infinitive with accusative of general reference in indirect discourse. Proseuchē is common in the lxx and the N.T. for the act of prayer as in Act 2:42 then for a place of prayer either a synagogue (III Macc. Act 7:20) or more often an open air enclosure near the sea or a river where there was water for ceremonial ablutions. The word occurs also in heathen writers for a place of prayer (Schurer, Jewish People , Div. II, Vol. II, p. 69, Engl. Tr.). Deissmann ( Bible Studies , p. 222) quotes an Egyptian inscription of the third century b.c. with this sense of the word and one from Panticapaeum on the Black Sea of the first century a.d. ( Light from the Ancient East , p. 102). Juvenal (III. 296) has a sneering reference to the Jewish proseucha . Josephus ( Ant. XIV. 10, 23) quotes a decree of Halicarnassus which allowed the Jews "to make their prayers (proseuchas ) on the seashore according to the custom of their fathers."There was a synagogue in Thessalonica, but apparently none in Amphipolis and Apollonia (Act 17:1). The rule of the rabbis required ten men to constitute a synagogue, but here were gathered only a group of women at the hour of prayer. In pioneer days in this country it was a common thing to preach under bush arbours in the open air. John Wesley and George Whitfield were great open air preachers. Paul did not have an inspiring beginning for his work in Europe, but he took hold where he could. The conjecture was correct. It was a place of prayer, but only a bunch of women had come together (tais sunelthousais gunaixin ), excuse enough for not preaching to some preachers, but not to Paul and his party. The "man of Macedonia"turned out to be a group of women (Furneaux). Macedonian inscriptions show greater freedom for women in Macedonia than elsewhere at this time and confirm Luke’ s story of the activities of women in Philippi, Thessalonica, Berea.

We sat down and spake ( kathisantes elaloumen ).

Having taken our seats (aorist active participle of kathizō ) we began to speak or preach (inchoative imperfect of laleō , often used for preaching). Sitting was the Jewish attitude for public speaking. It was not mere conversation, but more likely conversational preaching of an historical and expository character. Luke’ s use of the first person plural implies that each of the four (Paul, Silas, Timothy, Luke) preached in turn, with Paul as chief speaker.

Lydia ( Ludia ).

Her birthplace was Thyatira in Lydia. She may have been named after the land, though Lydia is a common female name (see Horace). Lydia was itself a Macedonian colony (Strabo, XIII. 4). Thyatira (note plural form like Philippi and one of the seven churches of Asia here Rev 2:18) was famous for its purple dyes as old as Homer (Iliad, IV. 141) and had a guild of dyers (hoi bapheis ) as inscriptions show.

A seller of purple ( porphuropōlis ).

A female seller of purple fabrics (porphura , pōlis ). Late word, masculine form in an inscription. There was a great demand for this fabric as it was used on the official toga at Rome and in Roman colonies. We still use the term "royal purple."See note on Luk 16:19. Evidently Lydia was a woman of some means to carry on such an important enterprise from her native city. She may have been a freed-woman, since racial names were often borne by slaves.

One that worshipped God ( sebomenē ton theon ).

A God-fearer or proselyte of the gate. There was a Jewish settlement in Thyatira which was especially interested in the dyeing industry. She probably became a proselyte there. Whether this was true of the other women we do not know. They may have been Jewesses or proselytes like Lydia, probably all of them employees of hers in her business. When Paul writes to the Philippians he does not mention Lydia who may have died meanwhile and who certainly was not Paul’ s wife. She was wealthy and probably a widow.

Heard us ( ēkouen ).

Imperfect active of akouō , was listening, really listening and she kept it up, listening to each of these new and strange preachers.

Opened ( diēnoixen ).

First aorist active indicative of dianoigō , old word, double compound (dia , ana , oigō ) to open up wide or completely like a folding door (both sides, dia , two). Only the Lord could do that. Jesus had opened (the same verb) the mind of the disciples to understand the Scriptures (Luk 24:45).

To give heed ( prosechein ).

To hold the mind (ton noun understood), present active infinitive. She kept her mind centred on the things spoken by Paul whose words gripped her attention. She rightly perceived that Paul was the foremost one of the group. He had personal magnetism and power of intellect that the Spirit of God used to win the heart of this remarkable woman to Christ. It was worth coming to Philippi to win this fine personality to the Kingdom of God. She will be the chief spirit in this church that will give Paul more joy and co-operation than any of his churches. It is not stated that she was converted on the first Sabbath, though this may have been the case. "One solitary convert, a woman, and she already a seeker after God, and a native of that very Asia where they had been forbidden to preach"(Furneaux). But a new era had dawned for Europe and for women in the conversion of Lydia.

And when she was baptized ( hōs de ebaptisthē ).

First aorist passive indicative of baptizō . The river Gangites was handy for the ordinance and she had now been converted and was ready to make this public declaration of her faith in Jesus Christ.

And her household ( kai ho oikos autēs ).

Who constituted her "household"? The term oikos , originally means the building as below, "into my house"and then it includes the inmates of a house. There is nothing here to show whether Lydia’ s "household"went beyond "the women"employed by her who like her had heard the preaching of Paul and had believed. "Possibly Euodia and Syntyche and the other women, Phi 4:2, Phi 4:3, may have been included in the family of Lydia, who may have employed many slaves and freed women in her trade"(Knowling). "This statement cannot be claimed as any argument for infant baptism, since the Greek word may mean her servants or her work-people"(Furneaux). In the household baptisms (Cornelius, Lydia, the jailor, Crispus) one sees "infants"or not according to his predilections or preferences.

If ye have judged me ( ei kekrikate me ).

Condition of the first class, assumed to be true (ei and the indicative, here perfect active of krinō ). She had confessed her faith and submitted to baptism as proof that she was "faithful to the Lord"(pistēn tōi kuriōi ), believing on the Lord. "If she was fit for that, surely she was fit to be their hostess"(Furneaux). And Paul and his party had clearly no comfortable place to stay while in Philippi. The ancient hotels or inns were abominable. Evidently Paul demurred for there were four of them and he did not wish to sacrifice his independence or be a burden even to a woman of wealth.

And she constrained us ( kai parebiasato hēmas ).

Effective first aorist middle of parabiazomai , late word, in the N.T. only here and Luk 24:29. Some moral force (bia ) or hospitable persuasion was required (cf. 1Sa 28:23), but Lydia had her way as women usually do. So he accepted Lydia’ s hospitality in Philippi, though he worked for his own living in Thessalonica (2Th 3:8) and elsewhere (2Co 11:9). So far only women have been won to Christ in Philippi. The use of "us"shows that Luke was not a householder in Philippi.

A spirit of divination ( pneuma puthōna ).

So the correct text with accusative (apparition, a spirit, a python), not the genitive (puthōnos ). Hesychius defines it as daimonion manikon (a spirit of divination). The etymology of the word is unknown. Bengel suggests puthesthai from punthanomai , to inquire. Python was the name given to the serpent that kept guard at Delphi, slain by Apollo, who was called Puthios Apollo and the prophetess at Delphi was termed Pythia. Certainly Luke does not mean to credit Apollo with a real existence (1Co 8:4). But Plutarch (a.d. 50-100) says that the term puthōnes was applied to ventriloquists (eggastrimuthoi ). In the lxx those with familiar spirits are called by this word ventriloquists (Lev 19:31; Lev 20:6, Lev 20:27, including the witch of Endor 1Sa 28:7). It is possible that this slave girl had this gift of prophecy "by soothsaying"(manteuomenē ). Present middle participle of manteuomai , old heathen word (in contrast with prophēteuō ) for acting the seer (mantis ) and this kin to mainomai , to be mad, like the howling dervishes of later times. This is the so-called instrumental use of the circumstantial participles.

Brought ( pareichen ).

Imperfect active of parechō , a steady source of income.

Much gain ( ergasian pollēn ).

Work, business, from ergazomai , to work.

Her masters ( tois kuriois autēs ).

Dative case. Joint owners of this poor slave girl who were exploiting her calamity, whatever it was, for selfish gain, just as men and women today exploit girls and women in the "white slave"trade. As a fortune-teller she was a valuable asset for all the credulous dupes of the community. Simon Magus in Samaria and Elymas Barjesus in Cyprus had won power and wealth as soothsayers.

The Most High God ( tou theou tou hupsistou ).

Pagan inscriptions use this language for the Supreme Being. It looks like supernatural testimony like that borne by the demoniacs to Jesus as "son of the Most High God"(Luk 8:28. Cf; also Mar 1:24; Mar 3:11; Mat 8:29; Luk 4:41, etc.). She may have heard Paul preach about Jesus as the way of salvation.

The way of salvation ( hodon sōtērias ).

A way of salvation, strictly speaking (no article). There were many "ways of salvation"offered to men then as now.

She did ( epoiei ).

Imperfect active, kept it up for many days. The strange conduct gave Paul and the rest an unpleasant prominence in the community.

Being sore troubled ( diaponētheis ).

First aorist passive of diaponeō , old verb, to work laboriously, then in passive to be "worked up,"displeased, worn out. In the N.T. only here and Act 4:2 which see (there of the Sadducees about Peter’ s preaching). Paul was grieved, annoyed, indignant. He wanted no testimony from a source like this any more than he did the homage of the people of Lystra (Act 14:14).

That very hour ( autēi tēi hōrāi ).

Locative case of time and familiar Lukan idiom in his Gospel, "at the hour itself."The cure was instantaneous. Paul, like Jesus, distinguished between the demon and the individual.

Was gone ( exēlthen ).

Was gone out of the slave girl, second aorist active indicative of exerchomai . "The two most important social revolutions worked by Christianity have been the elevation of woman and the abolition of slavery"(Furneaux). Both are illustrated here (Lydia and this slave girl). "The most sensitive part of ‘ civilized’ man is the pocket"(Ramsay).

Laid hold on ( epilabomenoi ).

Second aorist middle participle of epilambanō as in Act 9:27; Act 17:19, but here with hostile intent.

Dragged ( heilkusan ).

First aorist active indicative of helkuō , late form of the old verb helkō (also in Jam 2:6) to draw as a sword, and then to drag one forcibly as here and Act 21:30. It is also used of spiritual drawing as by Jesus in Joh 12:32. Here it is by violence.

Into the marketplace ( eis tēn agoran ).

Into the Roman forum near which would be the courts of law as in our courthouse square, as in Act 17:17. Marketing went on also (Mar 7:4), when the crowds collect (Mar 6:56), from ageirō , to collect or gather.

Unto the rulers ( epi tous archontas ).

General Greek term for "the magistrates."

Unto the magistrates ( tois stratēgois ).

Greek term (stratos , agō ) for leader of an army or general. But in civic life a governor. The technical name for the magistrates in a Roman colony was duumviri or duumvirs, answering to consuls in Rome. Stratēgoi here is the Greek rendering of the Latin praetores (praetors), a term which they preferred out of pride to the term duumviri . Since they represented consuls, the praetors or duumvirs were accompanied by lictors bearing rods (Act 16:35).

These men ( houtoi hoi anthrōpoi ).

Contemptuous use.

Being Jews ( Ioudaioi huparchontes ).

The people of Philippi, unlike those in Antioch (Act 11:26), did not recognize any distinction between Jews and Christians. These four men were Jews. This appeal to race prejudice would be especially pertinent then because of the recent decree of Claudius expelling Jews from Rome (Act 18:2). It was about a.d. 49 or 50 that Paul is in Philippi. The hatred of the Jews by the Romans is known otherwise (Cicero, Pro Flacco , XXVIII; Juvenal, XIV. 96-106).

Do exceedingly trouble ( ektarassousin ).

Late compound (effective use of ek in composition) and only here in the N.T.

Customs which it is not lawful for us to receive, or to observe, being Romans ( ethē ha ouk estin hēmin paradechesthai oude poiein Rōmaiois ousin ).

Note the sharp contrast between "being Jews"in Act 16:20and "being Romans"here. This pose of patriotism is all sound and fury. It is love of money that moves these "masters"far more than zeal for Rome. As Roman citizens in a colony they make full use of all their rights of protest. Judaism was a religio licita in the Roman empire, only they were not allowed to make proselytes of the Romans themselves. No Roman magistrate would pass on abstract theological questions (Act 18:15), but only if a breach of the peace was made (ektarassousin hēmōn tēn polin ) or the formation of secret sects and organizations. Evidently both of these last points are involved by the charges of "unlawful customs"by the masters who are silent about their real ground of grievance against Paul and Silas. Ethos (kin to ēthos , 1Co 15:33) is from ethō , to be accustomed or used to a thing. The Romans granted toleration to conquered nations to follow their religious customs provided they did not try to win the Romans. But the Jews had made great headway to favour (the God-fearers) with increasing hatred also. Emperor worship had in store grave peril for both Jews and Christians. The Romans will care more for this than for the old gods and goddesses. It will combine patriotism and piety.

Rose up together ( sunepestē ).

Second aorist (ingressive) active of the double compound sunephistēmi , intransitive, old verb, but only here in the N.T. (cf. katepestēsan in Act 18:12). There was no actual attack of the mob as Paul and Silas were in the hands of the officers, but a sudden and violent uprising of the people, the appeal to race and national prejudice having raised a ferment.

Rent their garments off them ( perirēxantes autōn ta himatia ).

First aorist active participle of perirēgnumi , old verb, to break off all around, to strip or rend all round. Here only in the N.T. The duumvirs probably gave orders for Paul and Silas to be stripped of their outer garments (himatia ), though not actually doing it with their own hands, least of all not stripping off their own garments in horror as Ramsay thinks. That would call for the middle voice. In II Macc. 4:38 the active voice is used as here of stripping off the garments of others. Paul in 1Th 2:2 refers to the shameful treatment received in Philippi, "insulted"(hubristhentas ). As a Roman citizen this was unlawful, but the duumvirs looked on Paul and Silas as vagabond and seditious Jews and "acted with the highhandedness characteristic of the fussy provincial authorities"(Knowling).

Commanded ( ekeleuon ).

Imperfect active, repeatedly ordered. The usual formula of command was: "Go, lictors; strip off their garments; let them be scourged."

To beat them with rods ( rhabdizein ).

Present active infinitive of rhabdizō , old verb, but in the N.T.= virgis caedere only here and 2Co 11:25 where Paul alludes to this incident and two others not given by Luke (tris erhabdisthēn ). He came near getting another in Jerusalem (Act 22:25). Why did not Paul say here that he was a Roman citizen as he does later (Act 16:37) and in Jerusalem (Act 22:26.)? It might have done no good in this hubbub and no opportunity was allowed for defence of any kind.

When they had laid ( epithentes ).

Second aorist (constative) active participle of epitithēmi , to place upon.

Many stripes ( pollas plēgas ).

The Jewish law was forty stripes save one (2Co 11:24). The Roman custom depended on the caprice of the judge and was a terrible ordeal. It was the custom to inflict the stripes on the naked body (back) as Livy 2.5 says: " Missique lictores ad sumendum supplicium, nudatos virgis caedunt ."On plēgas (from plēssō , to strike a blow) See note on Luk 10:30; and notes on Luk 12:47.

The jailor ( tōi desmophulaki ).

Late word (desmos , phulax , keeper of bonds), in the N.T. only here (Act 16:23, Act 16:27, Act 16:36). The lxx has the word archidesmophulax (Gen 39:21-23). Chrysostom calls this jailor Stephanus, he was of Achaia (1Co 16:15).

To keep safely ( asphalōs tērein ).

Present active infinitive, to keep on keeping safely, perhaps "as dangerous political prisoners"(Rackham). He had some rank and was not a mere turnkey.

Into the inner prison ( eis tēn esōteran phulakēn ).

The comparative form from the adverb esō (within), Ionic and old Attic for eisō . In the lxx, but in the N.T. only here and Heb 6:19. The Roman public prisons had a vestibule and outer prison and behind this the inner prison, a veritable dungeon with no light or air save what came through the door when open. One has only to picture modern cells in our jails, the dungeons in feudal castles, London prisons before the time of Howard, to appreciate the horrors of an inner prison cell in a Roman provincial town of the first century a.d.

Made their feet fast ( tous podas ēsphalisato autōn ).

First aorist (effective) middle of asphalizō , from asphalēs (safe), common verb in late Greek, in the N.T. only here and Mat 27:64. The inner prison was safe enough without this refinement of cruelty.

In the stocks ( eis to xulon ).

Xulon , from xuō , to scrape or plane, is used for a piece of wood whether a cross or gibbet (Act 5:30; Act 10:39; Act 13:29; Gal 3:13; 1Pe 2:24) or a log or timber with five holes (four for the wrists and ankles and one for the neck) or two for the feet as here, xulopedē , Latin vervus , to shackle the feet stretched apart (Job 33:11). This torment was practiced in Sparta, Athens, Rome, and Adonirom Judson suffered it in Burmah. Xulon is also used in the N.T. for stick or staff (Mat 26:47) and even a tree (Luk 23:31). Tertullian said of Christians in the stocks: Nihil crus sentit in vervo, quum animus in caelo esto4 (Nothing the limb feels in the stocks when the mind is in heaven).

About midnight ( kata de mesonuktion ).

Middle of the night, old adjective seen already in Mar 13:35; Luk 11:5 which see.

Were praying and singing ( proseuchomenoi humnoun ).

Present middle participle and imperfect active indicative: Praying they were singing (simultaneously, blending together petition and praise). Humneō is an old verb from humnos (cf. Isa 12:4; Dan 3:23). Paul and Silas probably used portions of the Psalms (cf. Luk 1:39., Luk 1:67.; Luk 2:28) with occasional original outbursts of praise.

Were listening to them ( epēkroōnto autōn ).

Imperfect middle of epakroaomai . Rare verb to listen with pleasure as to a recitation or music (Page). It was a new experience for the prisoners and wondrously attractive entertainment to them.

Earthquake ( seismos ).

Old word from seiō , to shake. Luke regarded it as an answer to prayer as in Act 4:31. He and Timothy were not in prison.

So that the foundations of the prison house were shaken ( hōste saleuthēnai ta themelia tou desmōtēriou ).

Regular construction of the first aorist passive infinitive and the accusative of general reference with hōste for actual result just like the indicative. This old word for prison house already in Mat 11:2; Act 5:21, Act 5:23 which see. Themelia is neuter plural of the adjective themelios , from thema (thing laid down from tithēmi ). So already in Luk 6:48; Luk 14:29. If the prison was excavated from rocks in the hillside, as was often the case, the earthquake would easily have slipped the bars of the doors loose and the chains would have fallen out of the walls.

Were opened ( ēneōichthēsan ).

First aorist passive indicative of anoigō (or ̇numi ) with triple augment (ē , e ), ō while there is no augment in anethē (first aorist passive indicative of aniēmi , were loosed), old verb, but in the N.T. only here and Act 27:40; Eph 6:9; Heb 13:5.

Being roused out of sleep ( exupnos genomenos ).

Becoming exupnos (rare word, only here in N.T., in lxx and Josephus). An earthquake like that would wake up any one.

Open ( aneōigmenos ).

Perfect passive participle with double reduplication in predicate position, standing open.

Drew his sword ( spasamenos tēn machairan ).

First aorist middle participle of spaō , to draw, as in Mar 14:47, drawing his own sword himself. Our word spasm from this old word.

Was about ( ēmellen ).

Imperfect active of mellō with both syllabic and temporal augment and followed here by present infinitive. He was on the point of committing suicide as Brutus had done near here. Stoicism had made suicide popular as the escape from trouble like the Japanese harikari .

Had escaped ( ekpepheugenai ).

Second perfect active infinitive of ekpheugō , old verb with perfective force of ek , to flee out, to get clean away. This infinitive and accusative of general reference is due to indirect discourse after nomizōn . Probably the prisoners were so panic stricken by the earthquake that they did not rally to the possibility of escape before the jailor awoke. He was responsible for the prisoners with his life (Act 12:19; Act 27:42).

Do thyself no harm ( mēden praxēis seautōi kakon ).

The usual construction (mē and the aorist subjunctive) for a prohibition not to begin to do a thing. The older Greek would probably have used poiēsēis here. The later Greek does not always preserve the old distinction between poieō , to do a thing, and prassō , to practice, though prassete keeps it in Phi 4:9 and poieō is rightly used in Luk 3:10-14. As a matter of fact prassō does not occur in Matthew or in Mark, only twice in John, six times in Luke’ s Gospel, thirteen in Acts, and elsewhere by Paul.

Sprang in ( eisepēdēsen ).

First aorist active of eispēdaō , old verb, but here only in the N.T. Cf. ekpēdaō in Act 14:14. The jailor was at the outer door and he wanted lights to see what was inside in the inner prison.

Trembling for fear ( entromos genomenos ).

"Becoming terrified."The adjective entromos (in terror) occurs in N.T. only here and Act 7:32; Heb 12:21.

Fell down ( prosepesen ).

Second aorist active indicative of prospiptō , old verb. An act of worship as Cornelius before Peter (Act 10:25), when prosekunēsen is used.

Brought them out ( progagōn autous exō ).

Second aorist active participle of proagō , to lead forward. He left the other prisoners inside, feeling that he had to deal with these men whom he had evidently heard preach or had heard of their message as servants of the Most High God as the slave girl called them. There may have been superstition behind his fear, but there was evident sincerity.

To be saved ( hina sōthō ).

Final clause with hina and first aorist passive subjunctive. What did he mean by "saved"? Certainly more than escape from peril about the prisoners or because of the earthquake, though these had their influences on him. Cf. way of salvation in Act 16:17.

Believe on the Lord Jesus ( Pisteuson epi ton kurion Iēsoun ).

This is what Peter told Cornelius (Act 10:43). This is the heart of the matter for both the jailor and his house.

They spake the word of God ( elalēsan ton logon tou theou ).

So Paul and Silas gave fuller exposition of the way of life to the jailor "with all that were in his house."It was a remarkable service with keenest attention and interest, the jailor with his warden, slaves, and family.

Washed their stripes ( elousen apo tōn plēgōn ).

Deissmann ( Bible Studies , p. 227) cites an inscription of Pergamum with this very construction of apo and the ablative, to wash off, though it is an old verb. This first aorist active indicative of louō , to bathe, succinctly shows what the jailor did to remove the stains left by the rods of the lictors (Act 16:22). Niptō was used for washing parts of the body.

And was baptized, he and all his, immediately ( kai ebaptisthē autos kai hoi autou hapantes parachrēma ).

The verb is in the singular agreeing with autos , but it is to be supplied with hoi autou , and it was done at once.

He brought them up ( anagagōn ).

Second aorist active participle of anagō . It looks as if his house was above the prison. The baptism apparently took place in the pool or tank in which he bathed Paul and Silas (Deuteronomy Wette) or the rectangular basin ( impluvium ) in the court for receiving the rain or even in a swimming pool or bath (kolumbēthra ) found within the walls of the prison (Kuinoel). Meyer: "Perhaps the water was in the court of the house; and the baptism was that of immersion, which formed an essential part of the symbolism of the act."

Set meat ( parethēken trapezan ).

Set a "table"before them with food on it. They had probably had no food for a day.

With all his house ( panoikei ).

Adverb, once in Plato, though usually panoikiāi . In lxx, but here alone in the N.T. It is in an amphibolous position and can be taken either with "rejoiced"(ēgalliasato ) or "having believed"(pepisteukōs , perfect active participle, permanent belief), coming between them. The whole household (family, warden, slaves) heard the word of God, believed in the Lord Jesus, made confession, were baptized, and rejoiced. Furneaux considers the haste in baptism here "precipitate"as in the baptism of the eunuch. But why delay?

The serjeants ( tous rhabdouchous ).

Fasces-bearers, regular Greek word (rhabdos , echō ) for Latin lictores though Cicero says that they should carry baculi , not fasces . Was this message because of the earthquake, the influence of Lydia, or a belated sense of justice on the part of the magistrates (praetors)? Perhaps a bit of all three may be true. The Codex Bezae expressly says that the magistrates "assembled together in the market place and recollecting the earthquake that had happened they were afraid."

Now therefore ( nun oun ).

Note both particles (time and inference). It was a simple matter to the jailor and he was full of glee over this happy outcome.

Unto them ( pros autous ).

The lictors by the jailor. The reply of Paul is a marvel of brevity and energy, almost every word has a separate indictment showing the utter illegality of the whole proceeding.

They have beaten us ( deirantes hēmas ).

First aorist active participle of derō , old verb to flay, to skin, to smite. The Lex Valeria b.c. 509 and the Lex Poscia b.c. 248 made it a crime to inflict blows on a Roman citizen. Cicero says, "To fetter a Roman citizen was a crime, to scourge him a scandal, to slay him--parricide."Claudius had "deprived the city of Rhodes of its freedom for having crucified some citizen of Rome"(Rackham).

Publicly ( dēmosiāi ).

This added insult to injury. Common adverb (hodōi ) supplied with adjective, associative instrumental case, opposed to idiāi or kat' oikous , Act 20:20)

Uncondemned ( akatakritous ).

This same verbal adjective from katȧkrinō with a privative is used by Paul in Act 22:25 and nowhere else in the N.T. Rare in late Greek like akatagnōstos , but in late Koiné (papyri, inscriptions). The meaning is clearly "without being tried."Paul and Silas were not given a chance to make a defence. They were sentenced unheard (Act 25:16). Even slaves in Roman law had a right to be heard.

Men that are Romans ( anthrōpous Romaious huparchontas ).

The praetors did not know, of course, that Paul and Silas were Roman citizens any more than Lysias knew it in Act 22:27. Paul’ s claim is not challenged in either instance. It was a capital offence to make a false claim to Roman citizenship.

Have cast us into prison ( ebalan eis phulakēn ).

Second aorist active indicative of ballō , old verb, with first aorist ending as often in the Koiné (̇an , not ̇on ). This was the climax, treating them as criminals.

And now privily ( kai nun lathrāi ).

Paul balances their recent conduct with the former.

Nay verily, but ( ou gar , alla ).

No indeed! It is the use of gar so common in answers (gêara ) as in Mat 27:23. Alla gives the sharp alternative.

Themselves ( autoi ).

As a public acknowledgment that they had wronged and mistreated Paul and Silas. Let them come themselves and lead us out (exagagetōsan , third person plural second aorist active imperative of exagō ). It was a bitter pill to the proud praetors.

They feared ( ephobēthēsan ).

This is the explanation. They became frightened for their own lives when they saw what they had done to Roman citizens.

They asked ( ērōtōn ).

Imperfect active of erōtaō . They kept on begging them to leave for fear of further trouble. The colonists in Philippi would turn against the praetors if they learned the facts, proud as they were of being citizens. This verb in the Koiné is often used as here to make a request and not just to ask a question.

Into the house of Lydia ( pros tēn Ludian ).

No word in the Greek for "house,"but it means the house of Lydia. Note "the brethren"here, not merely Luke and Timothy, but other brethren now converted besides those in the house of the jailor. The four missionaries were guests of Lydia (Act 16:15) and probably the church now met in her home.

They departed ( exēlthan ).

Paul and Silas, but not Luke and Timothy. Note "they"here, not "we."Note also the ̇an ending instead of ̇on as above. The movements of Timothy are not perfectly clear till he reappears at Beroea (Act 17:15). It seems unlikely that he came to Thessalonica with Paul and Silas since only Paul and Silas obtained security there (Act 17:9) and were sent on to Beroea (Act 17:10). Probably Timothy was sent to Thessalonica from Philippi with gifts of which Paul spoke later (Phi 4:15.). Then he followed Paul and Silas to Beroea.

To go forth ( ἐξελθεῖν )

The word is used of going forth as a missionary in Luk 9:6; 3Jo 1:7.

Were established ( ἐστερεοῦντο )

Rather, were strengthened. Another word is used for established. See Act 14:22; Act 15:32, Act 15:41; Act 18:23. There is a difference, moreover, between being strengthened and established. See 1Pe 5:10.

Asia

See on Act 2:9.

Passing by Mysia

Not avoiding, since they could not reach Troas without traversing it; but omitting it as a preaching-place.

Came down

From the highlands to the coast.

We sought

Note the introduction, for the first time here, of the first person, intimating the presence of the author with Paul.

Assuredly gathering ( συμβιβάζοντες )

See on proving, Act 9:22.

Came with a straight course ( εὐθυδρομήσαμεν )

Lit., we ran a straight course. A nautical term for sailing before the wind.

Chief ( πρώτη )

Some explain, the first city to which they came in Macedonia.

A colony ( κολωνία )

Roman towns were of two classes: municipia, or free towns, and colonies. The distinction, however, was not sharply maintained, so that, in some cases, we find the same town bearing both names. The two names involved no difference of right or of privilege. The historical difference between a colony and a free town is, that the free towns were taken into the state from without, while the colonies were offshoots from within. " The municipal cities insensibly equalled the rank and splendor of the colonies; and in the reign of Hadrian it was disputed which was the preferable condition, of those societies which had issued from, or those which had been received into, the bosom of Rome" (Gibbon, " Decline and Fall" ).

The colony was used for three different purposes in the course of Roman history: as a fortified outpost in a conquered country; as a means of providing for the poor of Rome; and as a settlement for veterans who had served their time. It is with the third class, established by Augustus, that we have to do here. The Romans divided mankind into citizens and strangers. An inhabitant of Italy was a citizen; an inhabitant of any other part of the empire was a peregrinus , or stranger. The colonial policy abolished this distinction so far as privileges were concerned. The idea of a colony was, that it was another Rome transferred to the soil of another country. In his establishment of colonies, Augustus, in some instances, expelled the existing inhabitants and founded entirely new towns with his colonists; in others, he merely added his settlers to the existing population of the town then receiving the rank and title of a colony. In some instances a place received these without receiving any new citizens at all. Both classes of citizens were in possession of the same privileges, the principal of which were, exemption from scourging, freedom from arrest, except in extreme cases, and, in all cases, the right of appeal from the magistrate to the emperor. The names of the colonists were still enrolled in one of the Roman tribes. The traveller heard the Latin language and was amenable to the Roman law. The coinage of the city had Latin inscriptions. The affairs of the colony were regulated by their own magistrates, named Duumviri, who took pride in calling themselves by the Roman title of praetors (see on Act 16:20).

Out of the city ( ἔξω τῆς πόλεως )

The best texts read τύλης , the gate.

River

Probably the Gangas or Gangites .

Where prayer was wont to be made ( οὗ ἐνομίζετο προσευχὴ εἶναι )

The best texts read ἐνομίζομεν προσευχὴν , where we supposed there was a place of prayer. The number of Jews in Philippi was small, since it was a military and not a mercantile city; consequently there was no synagogue, but only a proseucha , or praying-place, a slight structure, and often open to the sky. It was outside the gate, for the sake of retirement, and near a stream, because of the ablutions connected with the worship.

Lydia

An adjective: the Lydian; but as Lydia was a common name among the Greeks and Romans, it does not follow that she was named from her native country.

A seller of purple

On purple , see note on Luk 16:19.

Thyatira

The district of Lydia, and the city of Thyatira in particular, were famous for purple dyes. So Homer:

" As when some Carian or Maeonian dame

Tinges with purple the white ivory,

To form a trapping for the cheeks of steeds."

Iliad , iv., 141.

An inscription found in the ruins of Thyatira relates to the guild of dyers.

Heard ( ἤκουεν )

Imperfect, was hearing while we preached.

Constrained ( παρεβιάσατο )

Only here and Luk 24:29, on which see note. The constraint was from ardent gratitude.

Damsel

See on Act 12:13.

Spirit of divination ( πνεῦμα Πύθωνα )

Lit., a spirit, a Python. Python, in the Greek mythology, was the serpent which guarded Delphi. According to the legend, as related in the Homeric hymn, Apollo descended from Olympus in order to select a site for his shrine and oracle. Having fixed upon a spot on the southern side of Mount Parnassus, he found it guarded by a vast and terrific serpent, which he slew with an arrow, and suffered its body to rot (πυθεῖν ) in the sun. Hence the name of the serpent Python (rotting); Pytho, the name of the place, and the epithet Pythian, applied to Apollo. The name Python was subsequently used to denote a prophetic demon, and was also used of soothsayers who practised ventriloquism, or speaking from the belly. The word ἐγγαστρίμυθος , ventriloquist, occurs in the Septuagint, and is rendered having a familiar spirit (see Leviticus 19:31; 20:6, 27; 1 Samuel 28:7, 8). The heathen inhabitants of Philippi regarded the woman as inspired by Apollo; and Luke, in recording this ease, which came under his own observation, uses the term which would naturally suggest itself to a Greek physician, a Python-spirit, presenting phenomena identical with the convulsive movements and wild cries of the Pythian priestess at Delphi.

Soothsaying ( μαντευομένη )

Akin to μαίνομαι , to rave, in allusion to the temporary madness which possessed the priestess or sibyl while under the influence of the god. Compare Virgil's description of the Cumaean Sibyl:

" And as the word she spake

Within the door, all suddenly her visage and her hue

Were changed, and all her sleeked hair and gasping breath she drew,

And with the rage her wild heart swelled, and greater was she grown,

Nor mortal-voiced; for breath of god upon her heart was blown

As he drew nigher."

Aeneid , vi., 45 sq.

Grieved ( διαπονηθεὶς )

Not strong enough. Rather, worn out. Both grieved at the sad condition of the woman, and thoroughly annoyed and indignant at the continued demonstrations of the evil spirit which possessed her. Compare Act 4:2.

Was gone ( ἐξῆλθεν )

Went out with the evil spirit.

Magistrates ( στρατηγοῖς )

Their usual name was duumviri, answering to the consuls of Rome; but they took pride in calling themselves στρατηγοί , or praetors, as being a more honorable title. This is the only place in the Acts where Luke applies the term to the rulers of a city. See Introduction to Luke.

Jews

Who at this time were in special disgrace, having been lately banished from Rome by Claudius (see Act 18:2). The Philippians do not appear to have recognized the distinction between Christians and Jews.

Being Romans

The Romans granted absolute toleration to conquered nations to follow their own religious customs, and took the gods of these countries under their protection. Otho, Domitian, Commodus, and Caracalla were zealous partisans of the worship of Isis; Serapis and Cybele were patronized at Rome; and in the reign of Nero the religious dilettanti at Rome affected Judaism, and professed to honor the name of Moses and the sacred books. Poppaea, Nero's consort, was their patroness, and Seneca said, " the Jewish faith is now received on every hand. The conquered have given laws to the conquerors." On the other hand, there were laws which forbade the introduction of strange deities among the Romans themselves. In 186 b.c., when stringent measures were taken by the government for the repression of Bacchanalian orgies in Rome, one of the consuls, addressing an assembly of the people, said: " How often in the ages of our fathers was it given in charge to the magistrates to prohibit the performance of any foreign religious rites; to banish strolling sacrificers and soothsayers from the forum, the circus, and the city; to search for and burn books of divination; and to abolish every mode of sacrificing that was not conformable to the Roman practice" (Livy, xxxix., 16). It was contrary to strict Roman law for the Jews to propagate their opinions among the Romans, though they might make proselytes of other nations.

Rent off their clothes ( περιῤῥήξαντες )

Only here in New Testament. By the usual formula of command to the lictors: Go, lictors; strip off their garments; let them be scourged!

To beat ( ῥαβδίζειν )

From ῥάβδος , a rod. Rev. properly adds, with rods.

Prison

See on Act 5:21.

The inner prison

Some have supposed this to be the lower prison, being misled by the remains of the Mamertine prison at Rome, on the declivity of the Capitoline, and near the Arch of Septimius Severus. This consists of two chambers, one above the other, excavated in the solid rock. In the centre of the vault of the lower chamber is a circular opening, through which it is supposed that prisoners were let down into the dungeon. Modern excavations, however, have shown that these two chambers were connected with a series of large chambers, now separated by an alley from the prison of St. Peter. The opening into the passage leading to these was discovered in the lower dungeon. Under this passage ran a drain, which formed a branch of the Cloaca Maxima, or main sewer. Six of these chambers have been brought to light, evidently apartments of a large prison in the time of the Roman kings. Mr. John Henry Parker, from whose elaborate work on the primitive fortifications of Rome these details are drawn, believes that the prison of St. Peter now shown to tourists formed the vestibule and guard-room of the great prison. It was customary to have a vestibule, or house for the warder, at a short distance from the main prison. Thus he distinguishes the inner prison from this vestibule. With this agrees the description in the Rev. John Henry Newman's " Callista:" " The state prison was arranged on pretty much one and the same plan through the Roman empire, nay, we may say throughout the ancient world. It was commonly attached to the government buildings, and consisted of two parts. The first was the vestibule, or outward prison, approached from the praetorium, and surrounded by cells opening into it. The prisoners who were confined in these cells had the benefit of the air and light which the hall admitted. From the vestibule there was a passage into the interior prison, called Robur or Lignum, from the beams of wood which were the instruments of confinement, or from the character of its floor. It had no window or outlet except this door, which, when closed, absolutely shut out light and air. This apartment was the place into which Paul and Silas were cast at Philippi. The utter darkness, the heat, and the stench of this miserable place, in which the inmates were confined day and night, is often dwelt upon by the martyrs and their biographers."

Stocks ( ξύλον )

Lit., the timber. An instrument of torture having five holes, four for the wrists and ankles and one for the neck. The same word is used for the cross, Act 5:30; Act 10:39; Gal 3:13; 1Pe 2:24.

Prayed and sang praises ( προσευχόμενοι ὕμνουν )

Lit., praying, they sang hymns. The praying and the praise are not described as distinct acts. Their singing of hymns was their prayer, probably Psalms.

Would have killed ( ἔμελλεν ἀναιρεῖν )

Rev., more correctly, was about to kill. Knowing that he must suffer death for the escape of his prisoners.

A light ( φῶτα )

Rev., more correctly, lights . Several lamps, in order to search everywhere.

Sprang in

See on ran in, Act 14:14.

He took ( παραλαβὼν )

Strictly, " took them along with (παρά ) him :" to some other part of the prison.

Washed their stripes ( ἔλουσεν ἀπὸ τῶν πληγῶν )

Properly, " washed them from (ἀπό ) their stripes." The verb λούειν , expresses the bathing of the entire body (Heb 10:23; Act 9:37; 2Pe 2:22); while νίπτειν commonly means the washing of a part of the body (Mat 6:17; Mar 7:3; Joh 13:5). The jailer bathed them; cleansing them from the blood with which they were besprinkled from the stripes.

Brought ( ἀναγαγών )

Lit., " brought up (ἀνά ) . " His house would seem to have been above the court of the prison where they were. See on took, Act 16:33.

Believing ( πεπιστευκὼς )

More correctly, having believed; assigning the reason for his joy: " in that he had believed."

Serjeants ( ῥαβδούχους )

Lit., those who hold the rod. The Roman lictors. They were the attendants of the chief Roman magistrates.

" Ho, trumpets, sound a war-note !

He, lictors, clear the way!

The knights will ride, in all their pride,

Along the streets to day."

Macaulay, Lays of Ancient Rome.

They preceded the magistrates one by one in a line. They had to inflict punishment on the condemned, especially on Roman citizens. They also commanded the people to pay proper respect to a passing magistrate, by uncovering, dismounting from horseback, and standing out of the way. The badge of their office was the fasces , an axe bound up in a bundle of rods; but in the colonies they carried staves.

Those men

Contemptuous.

They have beaten us publicly, uncondemned, men that are Romans

Hackett remarks that " almost every word in this reply contains a distinct allegation. It would be difficult to find or frame a sentence superior to it in point of energetic brevity." Cicero in his oration against Verres relates that there was a Roman citizen scourged at Messina; and that in the midst of the noise of the rods, nothing was heard from him but the words, " I am a Roman citizen." He says: " It is a dreadful deed to bind a Roman citizen; it is a crime to scourge him; it is almost parricide to put him to death. "

They went out

Note that Luke here resumes the third person, implying that he did not accompany them.

The unbelieving Jews, to whom he designed he should preach. For they would not have conversed with him at all, so long as he was uncircumcised.

And spoken there what was sufficient, as well as in the region of Galatia, being forbid by the Spirit (probably by an inward dictate) to speak as yet in the proconsular Asia, the time for it not being come.

Forbidding them as before. Sometimes a strong impression, for which we are not able to give any account, is not altogether to be despised.

It was not a dream, though it was by night. No other dream is mentioned in the New Testament than that of Joseph and of Pilate's wife.

Probably an angel clothed in the Macedonian habit, or using the language of the country, and representing the inhabitants of it.

Against Satan, ignorance, and sin.

This is the first place in which St. Luke intimates his attendance on the apostle. And here he does it only in an oblique manner. Nor does he throughout the history once mention his own name, or any one thing which he did or said for the service of Christianity; though Paul speaks of him in the most honourable terms, Col 4:14; 2Ti 4:11; and probably as the brother whose praise in the Gospel went through all the Churches, 2Co 8:18. The same remark may be made on the rest of the sacred historians, who every one of them show the like amiable modesty.

Which increased their confidence that God had called them.

Neapolis was the first city they came to in that part of Macedonia which was nearest to Asia: in that part which was farthest from it, Philippi. The river Strymon ran between them. Philippi was a Roman colony.

The Jews usually held their religious assemblies (either by choice or constraint) at a distance from the heathens: by a river side - Which was also convenient for purifying themselves.

Though it does not appear there was any house built there.

At first in a familiar manner. Paul did not immediately begin to preach.

Probably acquainted with the prophetic writings whose heart the Lord opened - The Greek word properly refers to the opening of the eyes: and the heart has its eyes, Eph 1:18. These are closed by nature and to open them is the peculiar work of God.

Who can believe that in so many families there was no infant? Or that the Jews, who were so long accustomed to circumcise their children, would not now devote them to God by baptism? She entreated us - The souls of the faithful cleave to those by whom they were gained to God.

By her importunity. They did not immediately comply, lest any should imagine they sought their own profit by coining into Macedonia.

A great truth: but St. Paul did not need, nor would accept, of such testimony.

The supreme magistrates of the city. In the next verse they are called by a title which often signifies pretors. These officers exercised both the military and civil authority.

A nation peculiarly despised by the Romans.

The world has received all the rules and doctrines of all the philosophers that ever were. But this is a property of Gospel truth: it has something in it peculiarly intolerable to the world.

Either they did not immediately say they were Romans, or in the tumult it was not regarded.

Perhaps rather to quiet the people than because they thought them criminal.

These were probably those large pieces of wood, in use among the Romans, which not only loaded the legs of the prisoner, but also kept them extended in a very painful manner.

Notwithstanding weariness, hunger stripes, and blood.

A song to which they were not accustomed.

As they were all then in the dark, it is not easy to say, how Paul knew of the jailer's purpose; unless it were by some immediate notice from God, which is by no means incredible.

Through earnestness, and because he was at some distance.

Although the Christian faith opens the prospect into another life, yet it absolutely forbids and effectually prevents a man's discharging himself from this.

He did not style them so the day before.

From the guilt I feel and the vengeance I fear? Undoubtedly God then set his sins in array before him, and convinced him in the clearest and strongest manner that the wrath of God abode upon him.

If ye believe. They did so, and were saved.

It should not be forgot, that the apostles had not the power of working miraculous cures when they pleased, either on themselves, or their dearest friends. Nor was it expedient they should, since it would have frustrated many wise designs of God, which were answered by their sufferings.

Faith makes a man joyful, prudent, liberal.

Being probably terrified by the earthquake; saying, Let those men go - How different from the charge given a few hours before! And how great an ease of mind to the jailer!

St. Paul does not always plead this privilege. But in a country where they were entire strangers, such treatment might have brought upon them a suspicion of having been guilty of some uncommon crime, and so have hindered the course of the Gospel.

Though many circumstances now invited their stay, yet they wisely complied with the request of the magistrates, that they might not seem to express any degree of obstinacy or revenge, or give any suspicion of a design to stir up the people.

That is, at Lystra (not Derbe, as some conclude from Act 20:4).

(See on Act 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" (Act 14:21-22).

"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; 1Ti 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" (Act 16:2), and consequently must have been well known through all that quarter.

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].

This is in harmony with all we read in the Acts and Epistles of Paul's affectionate and confiding disposition. He had no relative ties which were of service to him in his work; his companions were few and changing; and though Silas would supply the place of Barnabas, it was no weakness to yearn for the society of one who might become, what Mark once appeared to be, a son in the Gospel [HOWSON]. And such he indeed proved to be, the most attached and serviceable of his associates (Phi 2:19-23; 1Co 4:17; 1Co 16:10-11; 1Th 3:1-6). His double connection, with the Jews by the mother's side and the Gentiles by the father's, would strike the apostle as a peculiar qualification for his own sphere of labor. "So far as appears, Timothy is the first Gentile who after his conversion comes before us as a regular missionary; for what is said of Titus (Gal 2:3) refers to a later period" [WIES]. But before his departure, Paul

A rite which every Israelite might perform.

This seems to imply that the father was no proselyte. Against the wishes of a Gentile father no Jewish mother was, as the Jews themselves say, permitted to circumcise her son. We thus see why all the religion of Timothy is traced to the female side of the family (2Ti 1:5). "Had Timothy not been circumcised, a storm would have gathered round the apostle in his farther progress. His fixed line of procedure was to act on the cities through the synagogues; and to preach the Gospel to the Jew first and then to the Gentile. But such a course would have been impossible had not Timothy been circumcised. He must necessarily have been repelled by that people who endeavored once to murder Paul because they imagined he had taken a Greek into the temple (Act 21:29). The very intercourse of social life would have been almost impossible, for it was still "an abomination" for the circumcised to eat with the uncircumcised" [HOWSON]. In refusing to compel Titus afterwards to be circumcised (Gal 2:3) at the bidding of Judaizing Christians, as necessary to salvation, he only vindicated "the truth of the Gospel" (Gal 2:5); in circumcising Timothy, "to the Jews he became as a Jew that he might gain the Jews." Probably Timothy's ordination took place now (1Ti 4:14; 2Ti 1:6); and it was a service, apparently, of much solemnity--"before many witnesses" (1Ti 6:12).

Not the churches, but the number of their members, by this visit and the written evidence laid before them of the triumph of Christian liberty at Jerusalem, and the wise measures there taken to preserve the unity of the Jewish and Gentile converts.

Proceeding in a northwesterly direction. At this time must have been formed "the churches of Galatia" (Gal 1:2; 1Co 16:1); founded, as we learn from the Epistle to the Galatians (particularly Gal 4:19), by the apostle Paul, and which were already in existence when he was on his third missionary journey, as we learn from Act 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].

Speaking by some prophet, see on Act 11:27.

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.

Where, as being part of Roman Asia, they were forbidden to labor (Act 16:8).

Or attempted

Or, towards.

To the northeast.

Speaking as before.

Probably because, (1) Europe was ripe for the labors of this missionary party; and (2) other instruments were to be honored to establish the Gospel in the eastern regions of Asia Minor, especially the apostle Peter (see 1Pe 1:1). By the end of the first century, as testified by PLINY the governor, Bithynia was filled with Christians. "This is the first time that the Holy Ghost is expressly spoken of as determining the course they were to follow in their efforts to evangelize the nations, and it was evidently designed to show that whereas hitherto the diffusion of the Gospel had been carried on in unbroken course, connected by natural points of junction, it was now to take a leap to which it could not be impelled but by an immediate and independent operation of the Spirit; and though primarily, this intimation of the Spirit was only negative, and referred but to the immediate neighborhood, we may certainly conclude that Paul took it for a sign that a new epoch was now to commence in his apostolic labors" [BAUMGARTEN].

A city on the northeast coast of the Ægean Sea, the boundary of Asia Minor on the west; the region of which was the scene of the great Trojan war.

While awake, for it is not called a dream.

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 (Act 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 "we," here first introduced, is a modest intimation that the historian himself had now joined the missionary party. (The modern objections to this are quite frivolous). Whether Paul's broken health had anything to do with this arrangement for having "the beloved physician" with him [WIES], can never be known with certainty; but that he would deem himself honored in taking care of so precious a life, there can be no doubt.

Literally, "ran."

That is, "ran before the wind."

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 (Act 20:6) [HOWSON].

On the Macedonian, or rather Thracian, coast, about sixty-five miles from Samothracia, and ten from Philippi, of which it is the harbor.

Rather, perhaps, "the first"

The meaning appears to be--the first city one comes to, proceeding from Neapolis. The sense given in our version hardly consists with fact.

That is, possessing all the privileges of Roman citizenship, and, as such, both exempted from scourging and (in ordinary cases) from arrest, and entitled to appeal from the local magistrate to the emperor. Though the Pisidian Antioch and Troas were also "colonies," the fact is mentioned in this history of Philippi only on account of the frequent references to Roman privileges and duties in the sequel of the chapter.

Waiting till the sabbath came round: their whole stay must have extended to some weeks. As their rule was to begin with the Jews and proselytes, they did nothing till the time when they knew that they would convene for worship.

The first after their arrival, as the words imply.

Rather, as the true reading is, "outside of the (city) gate."

One of the small streams which gave name to the place ere the city was founded by Philip of Macedon.

Or a prayer-meeting held. It is plain there was no synagogue at Philippi (contrast Act 17:1), the number of the Jews being small. The meeting appears to have consisted wholly of women, and these not all Jewish. The neighborhood of streams was preferred, on account of the ceremonial washings used on such occasions.

A humble congregation, and simple manner of preaching. But here and thus were gathered the first-fruits of Europe unto Christ, and they were of the female sex, of whose accession and services honorable mention will again and again be made.

A common name among the Greeks and Romans.

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 (Act 16:15), and receiving her goods from her native town.

That is, was a proselyte to the Jewish faith, and as such present at this meeting.

That is, the Lord Jesus (see Act 16:15; and compare Luk 24:45; Mat 11:27).

"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.

Probably without much delay. The mention of baptism here for the first time in connection with the labors of Paul, while it was doubtless performed on all his former converts, indicates a special importance in this first European baptism. Here also is the first mention of a Christian household. Whether it included children, also in that case baptized, is not explicitly stated; but the presumption, as in other cases of household baptism, is that it did. Yet the question of infant baptism must be determined on other grounds; and such incidental allusions form only part of the historical materials for ascertaining the practice of the Church.

The Lord Jesus; that is, "By the faith on Him which ye have recognized in me by baptism." There is a beautiful modesty in the expression.

The word seems to imply that they were reluctant, but were overborne.

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 female servant, and in this case a slave (Act 16:19).

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.

Glorious testimony! But see on Luk 4:41.

That is, on many successive occasions when on their way to their usual place of meeting, or when engaged in religious services.

For the poor victim; grieved to see such power possessed by the enemy of man's salvation, and grieved to observe the malignant design with which this high testimony was borne to Christ.

As the leading persons.

Or Forum, where the courts were.

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.

Objects of dislike, contempt, and suspicion by the Romans, and at this time of more than usual prejudice.

See similar charges, Act 17:6; Act 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.

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 Act 17:6-7; Act 19:25, Act 19:27.

So Act 19:28, Act 19:34; Act 21:30; Luk 23:18.

Paul's and Silas'

That is, ordered the lictors, or rod-bearers, to tear them off, so as to expose their naked bodies (see on Act 16:37). The word expresses the roughness with which this was done to prisoners preparatory to whipping.

Without any trial (Act 16:37), to appease the popular rage. Thrice, it seems, Paul endured this indignity (2Co 11:25).

The bleeding wounds from which they were not washed till it was done by the converted jailer (Act 16:33).

"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].

An instrument of torture as well as confinement, made of wood bound with iron, with holes for the feet, which were stretched more or less apart according to the severity intended. (ORIGEN at a later period, besides having his neck thrust into an iron collar, lay extended for many days with his feet apart in the rack). Though jailers were proverbially unfeeling, the manner in which the order was given in this case would seem to warrant all that was done.

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 (Mat 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].

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.

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.

That is, the bands of all the prisoners.

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.

Knowing that his life was forfeited in that case (Act 12:19; and compare Act 27:42).

The better to arrest the deed.

What divine calmness and self-possession! No elation at their miraculous liberation, or haste to take advantage of it; but one thought filled the apostle's mind at that moment--anxiety to save a fellow creature from sending himself into eternity, ignorant of the only way of life; and his presence of mind appears in the assurance which he so promptly gives to the desperate man, that his prisoners had none of them fled as he feared. But how, it has been asked by skeptical critics, could Paul in his inner prison know what the jailer was about to do? In many conceivable ways, without supposing any supernatural communication. Thus, if the jailer slept at the door of "the inner prison," which suddenly flew open when the earthquake shook the foundations of the building; if, too, as may easily be conceived, he uttered some cry of despair on seeing the doors open; and, if the clash of the steel, as the affrighted man drew it hastily from the scabbard, was audible but a few yards off, in the dead midnight stillness, increased by the awe inspired in the prisoners by the miracle--what difficulty is there in supposing that Paul, perceiving in a moment how matters stood, after crying out, stepped hastily to him, uttering the noble entreaty here recorded? Not less flat is the question, why the other liberated prisoners did not make their escape:--as if there were the smallest difficulty in understanding how, under the resistless conviction that there must be something supernatural in their instantaneous liberation without human hand, such wonder and awe should possess them as to take away for the time not only all desire of escape, but even all thought on the subject.

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.

If this question should seem in advance of any light which the jailer could be supposed to possess, let it be considered (1) that the "trembling" which came over him could not have arisen from any fear for the safety of his prisoners, for they were all there; and if it had, he would rather have proceeded to secure them again than leave them, to fall down before Paul and Silas. For the same reason it is plain that his trembling had nothing to do with any account he would have to render to the magistrates. Only one explanation of it can be given--that he had become all at once alarmed about his spiritual state, and that though, a moment before, he was ready to plunge into eternity with the guilt of self-murder on his head, without a thought of the sin he was committing and its awful consequences, his unfitness to appear before God, and his need of salvation, now flashed full upon his soul and drew from the depths of his spirit the cry here recorded. If still it be asked how it could take such definite shape, let it be considered (2) that the jailer could hardly be ignorant of the nature of the charges on which these men had been imprisoned, seeing they had been publicly whipped by order of the magistrates, which would fill the whole town with the facts of the case, including that strange cry of the demoniac from day to-day--"These men are the servants of the most high God, which show unto us the way of salvation"--words proclaiming not only the divine commission of the preachers, but the news of salvation they were sent to tell, the miraculous expulsion of the demon and the rage of her masters. All this, indeed, would go for nothing with such a man, until roused by the mighty earthquake which made the building to rock; then despair seizing him at the sight of the open doors, the sword of self-destruction was suddenly arrested by words from one of those prisoners such as he would never imagine could be spoken in their circumstances--words evidencing something divine about them. Then would flash across him the light of a new discovery; "That was a true cry which the Pythoness uttered, 'These men are the servants of the most high God, which show unto us the way of salvation! That I now must know, and from them, as divinely sent to me, must I learn that way of salvation!'" Substantially, this is the cry of every awakened sinner, though the degree of light and the depths of anxiety it expresses will be different in each case.

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.

(See on Luk 19:10).

Unfolding now, doubtless, more fully what "the Lord Jesus Christ" was to whom they had pointed his faith, and what the "salvation" was which this would bring him.

Who from their own dwelling (under the same roof no doubt with the prison) had crowded round the apostles, aroused first by the earthquake. (From their addressing the Gospel message "to all that were in the house" it is not necessary to infer that it contained no children, but merely that as it contained adults besides the jailer himself, so to all of these, as alone of course fit to be addressed, they preached the word).

The word implies change of place.

In the well or fountain which was within or near the precincts of the prison [HOWSON]. The mention of "the same hour of the night" seems to imply that they had to go forth into the open air, which, unseasonable as the hour was, they did. These bleeding wounds had never been thought of by the indifferent jailer. But now, when his whole heart was opened to his spiritual benefactors, he cannot rest until he has done all in his power for their bodily relief.

Probably at the same fountain, since it took place "straightway"; the one washing on his part being immediately succeeded by the other on theirs.

That is, as the expression implies, "rejoiced because he had believed."

As a converted heathen, for the faith of a Jew would not be so expressed [ALFORD].

The wondrous change on himself and the whole house filling his soul with joy. "This is the second house which, in the Roman city of Philippi, has been consecrated by faith in Jesus, and of which the inmates, by hospitable entertainment of the Gospel witnesses, have been sanctified to a new beginning of domestic life, pleasing and acceptable to God. The first result came to pass in consequence simply of the preaching of the Gospel; the second was the fruit of a testimony sealed and ennobled by suffering" [BAUMGARTEN].

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.

Overjoyed to have such orders to execute.

Very differently did Paul receive such orders.

To the sergeants who had entered the prison along with the jailer, that they might be able to report that the men had departed.

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).

Unconvicted on trial.

(See on Act 22:28).

Both illegal. Of Silas' citizenship, if meant to be included, we know nothing.

Hurry us out--see Mar 9:38, Greek.

Mark the intended contrast between the public insult they had inflicted and the private way in which they ordered them to be off.

No, indeed.

By open and formal act, equivalent to a public declaration of their innocence.

Their authority being thus imperilled; for they were liable to an action for what they had done.

In person.

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 Isa 60:14; Rev 3:9).

Conducted them forth from the prison into the street, as insisted on.

"requested."

Perhaps fearing again to excite the populace.

Having attained their object--to vindicate their civil rights, by the infraction of which in this case the Gospel in their persons had been illegally affronted--they had no mind to carry the matter farther. Their citizenship was valuable to them only as a shield against unnecessary injuries to their Master's cause. What a beautiful mixture of dignity and meekness is this! Nothing secular, which may be turned to the account of the Gospel, is morbidly disregarded; in any other view, nothing of this nature is set store by:--an example this for all ages.

As if to show by this leisurely proceeding that they had not been made to leave, but were at full liberty to consult their own convenience.

Not only her family and the jailer's, but probably others now gained to the Gospel.

Rather, perhaps, "exhorted" them, which would include comfort. "This assembly of believers in the house of Lydia was the first church that had been founded in Europe" [BAUMGARTEN].

But not all; for two of the company remained behind (see on Act 17:14): Timotheus, of whom the Philippians "learned the proof" that he honestly cared for their state, and was truly like-minded with Paul, "serving with him in the Gospel as a son with his father" (Phi 2:19-23); and Luke, "whose praise is in the Gospel," though he never praises himself or relates his own labors, and though we only trace his movements in connection with Paul, by the change of a pronoun, or the unconscious variation of his style. In the seventeenth chapter the narrative is again in the third person, and the pronoun is not changed to the second till we come to Act 20:5. The modesty with which Luke leaves out all mention of his own labors need hardly be pointed out. We shall trace him again when he rejoins Paul in the same neighborhood. His vocation as a physician may have brought him into connection with these contiguous coasts of Asia and Europe, and he may (as MR. SMITH suggests, "Shipwreck," &c.) have been in the habit of exercising his professional skill as a surgeon at sea [HOWSON].

A certain disciple - Bishop Pearce would read the latter part of this verse and the beginning of the next thus - A certain disciple named Timotheus, (the son of a certain Jewish woman that believed, but of a father who was a Greek), who was well reported of by the brethren, etc

This Timothy was the same person to whom St. Paul wrote those two noble epistles which are still extant. His mother’ s name was Eunice, as we learn from 2Ti 1:5. What his father’ s name was we know not; he was either a mere heathen, or, at most, only a proselyte of the gate, who never submitted to circumcision: had he submitted to this rite, he would, no doubt, have circumcised his son; but the son being without it is a proof that the father was so too. Some MSS. state that Timothy’ s mother was now a widow; but this does not appear to be well founded.

Which was well reported of - These words are spoken of Timothy, and not of his father. At this time Timothy must have been very young; for, several years after, when appointed to superintend the Church at Crete, he appears to have been then so young that there was a danger of its operating to the prejudice of his ministry: 1Ti 4:12, Let no man despise thy youth. He had a very early religious education from his godly mother Eunice, and his not less pious grandmother Lois; and, from his religious instructions, was well prepared for the work to which God now called him.