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Exegetical and Hermeneutical Commentary of Acts 16:16

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And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying:

16. as we went to prayer ] Better, as we were going to the place of prayer, see on Act 16:13. For though the Greek noun here is without the article it is clearly to be rendered as in the previous verse. This must have been on another occasion than that on which Lydia was converted. For in the expression “she constrained us” it seems implied that they had already taken up their abode there before the events recorded in this verse.

possessed with a spirit of divination ] More literally, and according to the oldest MSS. which make the two nouns in apposition, having a spirit, a Python. According to Plutarch ( De def. Orac. 9) those persons who practised ventriloquism, called also , were named Pythons. But the damsel in this history clearly laid claim to some prophetic power, and was used as a means of foreknowing the future. So that word Python is here better referred to the name of Apollo, the heathen god of prophecy, and the A.V. “ spirit of divination ” gives the correct idea.

her masters ] Some persons, who having found a strange power in the maiden, made use of it, as has oft been done, for their own purposes of gain, and persuaded the people to resort unto her with their questions.

by soothsaying ] The word is only found here in the N. T., and wherever it occurs in the LXX. it is always used of the words of lying prophets (Deu 18:10; 1Sa 28:8; Eze 13:6; Eze 13:23; Mic 3:11); so that here we are constrained to take it in the same sense “by pretending to foretell the future.”

Fuente: The Cambridge Bible for Schools and Colleges

As we went to prayer – Greek: as we were going to the proseuche, the place of prayer, Act 16:13. Whether this was on the same day in which the conversion of Lydia occurred, or at another time, is not mentioned by the historian.

A certain damsel – A maid, a young woman.

Possessed with a spirit of divination – Greek: Python. See the margin. Python, or Pythios, was one of the names of Apollo, the Grecian god of the fine arts, of music, poetry, medicine, and eloquence. Of these he was esteemed to have been the inventor. He was reputed to be the third son of Jupiter and Latona. He had a celebrated temple and oracle at Delphi, which was resorted to from all parts of the world, and which was perhaps the only oracle that was in universal repute. The name Python is said to have been given him because, as soon as he was born, he destroyed with arrows a serpent of that name, that had been sent by Juno to persecute Latona; hence, his common name was the Pythian Apollo. He had temples on Mount Parnassus, at Delphi, Delos, Claros, Tenedos, etc., and his worship was almost universal. In the celebrated oracle at Delphi, the priestess of Apollo pretended to be inspired; became violently agitated during the periods of pretended inspiration; and during those periods gave such responses to inquirers as were regarded as the oracles of the god. Others, it is probable, would also make pretensions to such inspiration; and the art of fortune-telling, or of jugglery, was extensively practiced, and was the source of much gain. See the notes on Act 8:8-10. What was the cause of this extensive delusion in regard to the oracle at Delphi it is not necessary now to inquire. It is plain that Paul regarded this as a case of demoniacal possession, and treated it accordingly.

Her masters – Those in whose employ she was.

By soothsaying – Pretending to foretell future events.

Fuente: Albert Barnes’ Notes on the Bible

Act 16:16-25

A certain damsel possessed with a spirit of divination.

The Pythoness

The words, literally, are as in the margin, a spirit of Python, or, as some MSS. give it, a Python spirit. The Python was the serpent worshipped at Delphi, as the symbol of wisdom, from which the Pythian priestesses and Apollo, as succeeding to the oracular power of the serpent, took their distinguishing appellative. The fact that St. Luke, who in his Gospel describes like phenomena as coming from daemonia, evil spirits, unclean spirits, should here use this exceptional description, seems to imply either that this was the way in which the people of Philippi spoke of the maiden, or else that he recognised in her state phenomena identical with those of the priestesses of Delphi, the wild distortions, the shrill cries, the madness of an evil inspiration. After the manner of sibyls, and sorceresses, and clairvoyants of other times, the girl, whom Augustine describes as a faemina ventriloqua–the phrase probably expressing the peculiar tones characteristic of hysteria–was looked on as having power to divine and predict (soothsaying, as distinct from prophesying, exactly expresses the force of the Greek verb), and her wild cries were caught up and received as oracles. Plutarch (de Defect. Orac., p. 737) speaks of the name Python as being applied commonly, in his time, to ventriloquists of this type. As she was a slave, her masters traded on her supposed inspiration, and made the girl, whom prayer and quiet might have restored to sanity, give answers to those who sought for oracular guidance in the perplexities of their lives. (Dean Plumptre.)

Paul and the damsel of Philippi

1. None can bear such testimony to the real nature of goodness as bad spirits. How the fallen angels could preach! They could speak of goodness with all the vividness which comes of conscious contrast. Could not he say much of friendship who has lost it? Could not he speak tenderly of home who has abandoned it? So the spirit that has known God and wandered from Him could speak with soul-touching pathos–of salvation. But Christianity will not have such service. The poor damsel said truly, but her cooperation was declined. The devil can have no part or lot in Christian service. He is not in it! Though his word be true, his tone is wrong. What Paul could have done with this aid! How he could have turned upon all those who held in captivity the infatuated girl, and said to them, She is our ally; she knows the truth, and is not afraid to proclaim it. These temptations are not without force; but the truth being devil-spoken, is not to be received upon such authority, because the authority would not stop there. Have nothing to do with him. Resist the devil, and he will flee from you. We see from such incidents the pureness and nobility of the apostolic mind and the independence of truth. In the hands of the apostles the truth did not go a-begging for patronage. When will the Church refuse the bad mans money? The same kind of aid was offered to Christ, but He would never accept it.

2. The girl had masters who made a profit out of her. It is possible that some of ourselves may be under the influence of evil masters. It is in the nature of selfishness to make slaves. Older and craftier men may be making experiments upon your green youthfulness. Christ would have us all free. If the Son, therefore, shall make you free, ye shall be free indeed.

3. And when her masters saw that the hope of their gains was gone–. The bad man has a larger sphere in which to make money than the good man has. Think what they were doing! Living upon this brain-bewildered damsel. Such men would sell the very Church of God and defile the dead for money. Do not imagine that this is an ancient instance; it is the work of today. There is no stopping place in selfishness short of the very destruction of the universe. Begin, therefore, early to resist the devil. It is not all gold that glitters. There are some coins that honest fingers dare not touch. Do not call yourself poor if you have todays honestly-gotten dinner waiting for you. That is a proof that you shall also dine tomorrow. Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you. Crafty masters, dealers in superstition and quackery, may have their gain-bringing damsels taken away from them, but they who bank in heaven have effects inexhaustible.

4. Look at the spirit of the damsels masters (verse 19, etc.). What liars they were! Not a word did they say about the gains. Here is the crime of today, of working from one motive and trying to get credit for another. Do we not sometimes hate a man, and do all manner of evil to him, and then say that we have no personal jealousy, but are concerned about some great question or public good? And yet there are persons who quite disdain the idea of original sin! The gospel will have no pretence, mental reservation, or moral obliquity. It will insist upon trying all our work by the square add plummet of heaven. (J. Parker, D. D.)

The soothsaying damsel at Philippi

I. True testimony from a questionable quarter. This testimony Was as true as if it had been spoken by an angel. But the testifier was under the influence of a devil, and Gods servants need not his praise either in behalf of themselves or their work. But what could induce this woman to bear this true testimony?

1. Perhaps the hope of getting gain. She might think that Paul would reward her for her public proclamation.

2. A wish to conciliate. The evil spirit, fearing expulsion, might influence her to bear this testimony so as to gain favour.

3. A desire to heighten her authority and increase her success. She saw evident tokens of the Divinity of their cause; and by proclaiming this she may have hoped to acquire a higher reputation for being inspired.

4. The hope of bringing discredit on the cause of God. The stratagem might lead the people to conclude that Paul and Silas were in league with evil spirits.

(1) That there is a way of salvation. Plain, safe, exclusive.

(2) That there is need to show this way.

(3) That the work of Gods servants is to show it.

II. Effectual exorcising by an inspired apostle. Paul was grieved–

1. To see a human being the victim of demoniacal power. Many similar saddening sights are still to be seen. The demons avarice, ambition, pride, envy, and sensuality possess mens souls and rule in their hearts. Who can see them and not be grieved?

2. To see the malignant design with which the testimony was borne. The girl was only the instrument of the devil, whose design might be to bring discredit on Christianity; and who might also aim at exciting the self-complacency of Paul.

3. To see the sordid motives of the masters of this girl. They cared not how her nature was degraded, or how the people were imposed on, if only their mercenary ends were answered. Many are still as unscrupulous. They will lie, and cheat, and sell both body and soul for gain.

III. Malignant persecution by disappointed mercenaries (verse 20-22). If you would not enrage a selfish man, do not interfere with his gains, or he will persecute you. Your enterprise may be of God, and there may be evident tokens of this, yet it must not be allowed to live if it frustrates his selfish purposes.

IV. Illegal measures by civil authorities.

V. Midnight melody by incarcerated sufferers (verse 25).

1. They prayed–

(1) for themselves, that they might be supported and delivered;

(2) for their persecutors, that they might be forgiven and saved; and

(3) for their new converts, that they might be strengthened and established.

2. And sang praises unto God. A consciousness of having done right makes a man undaunted in danger, unswerving in suffering, and triumphant in tribulation. (John Elstob.)

The devil of avarice

I. In the pursuance of its purpose. Mercenariness in truth was the demon which inspired her. In pursuing its sordid aim we discover–

1. The prostitution of mind. This young womans sympathies and talents were consecrated to the greed of her masters. Mammon ever hires the genius of the world for its service. A more terrible sight than this can scarcely be witnessed.

2. The practice of falsehood. This woman pretended to withdraw the veil of the future for money. Men build up their fortunes by falsehoods. Lies are considered the life of trade.

3. Religious profession. To impose upon the spectators, she professed almost a reverence for the apostles. Perhaps she had sufficient prescience to see that their mission would be successful, and that her declaration of their success would heighten her reputation and increase her authority. Alas! avarice uses religion for its own ends, puts on its garb, uses its vocabulary, and kneels to its heroes.

II. In the frustration of its purpose (verse 18). Does this mean the exorcising of a personal spirit of evil who had taken possession of her? or does it mean the expulsion of the spirit of evil from her? I incline to the latter opinion, and regard Paul as effecting her conversion. This he did, as all conversions are accomplished, in the name of Jesus Christ, and at once–in the same hour. The change which Paul effected in her now interfered with the gains of her masters. Observe–

1. The vindictiveness of this frustrated avarice (verse 19). Selfish men will oppose any enterprise, however divine, that interferes with their gains. Vested interests are the great antagonists of truth everywhere.

2. Its hypocrisy. Did they say, these men have interfered with our traffic? This would have been truth. No; they prefer a false accusation. These wounded grubs would be thought patriotic heroes.

3. Its power. These rich men had sufficient power to move the multitude in their favour, and to command the magistrates to do their work (verses 22, 23). Such was the power which avarice had in Philippi eighteen centuries ago, and such is the power, alas! which it has ever wielded, and still wields. It can move magistrates and monarchs. Money answereth all things, and the love of it is the root of all evil. (D. Thomas, D. D.)

The rescue of a slave

Some facts connected with–

I. The slave.

1. The power by which she was swayed.

2. The profession she made.

3. The testimony she bore.

II. The apostles.

1. Their tenderness of heart.

2. Their great power.

3. Their habitual prayerfulness.

III. The owners.

1. The degradation of their nature.

2. The vengeance of their hearts.

3. The power of their hate. (H. J. Martyn.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 16. As we went to prayer] , Into the proseucha: See Clarke on Ac 16:13, and See Clarke on Lu 6:12. The article, , is added here by ABCE, several others, Origen and Theophylact: thus makes the place more emphatic, and seems to determine the above meaning of to be right-not the act of prayer or praying to God, but the place, the oratory, in which these proselytes assembled for the purpose of praying, reading the law and the prophets, and such like exercises of devotion. It appears that the apostles spent dome time here; as it is evident, from this and the following verses, that they often resorted to this place to preach the Gospel.

Possessed with a spirit of divination] , Having a spirit of Python, or of Apollo. Pytho was, according to fable, a huge serpent, that had an oracle at Mount Parnassus, famous for predicting future events; Apollo slew this serpent, and hence he was called Pythius, and became celebrated as the foreteller of future events; and all those, who either could or pretended to predict future events, were influenced by the spirit of Apollo Pythius. As often-times the priestesses of this god became greatly agitated, and gave answers apparently from their bellies, when their mouths remained close, was applied to the , or ventriloquists. Hesychius defines , , a divining demon; and it was evidently such a one that possessed this young woman, and which Paul expelled, Ac 16:18. See on this subject, Clarke’s notes on “Le 19:31“, and See Clarke on De 18:11.

Brought her masters much gain by soothsaying] , By divination, or what we call telling fortunes. Our term soothsaying coming from the Anglo-Saxon [A.S.], truth; and [A.S.], to say, i.e. truth saying, or saying the truth. For, as it was supposed among the heathen that such persons spoke by the inspiration of their god, consequently what they said must be true. However, our translators might have used a term here that would not have been so creditable to this Pythoness; for, what she said concerning the apostles excepted, she certainly could not be supposed to tell the truth, while her inspiration came from him who is the father of lies. But Satan will sometimes conceal himself under the guise of truth, that he may the more effectually deceive. See below.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Went to prayer; went towards the place where their public prayers were usually made.

Of divination; or, of Python, the name of Apollo, from the place where he was worshipped, (which was afterwards called Delphi), and from whom all evil spirits, that pretended to divination, were called Pythons; as that the woman made use of to delude Saul by, 1Sa 28:7.

Fuente: English Annotations on the Holy Bible by Matthew Poole

16-18. as we went to prayerThewords imply that it was on their way to the usual place of publicprayer, by the river-side, that this took place; therefore not onthe same day with what had just occurred.

a . . . damsela femaleservant, and in this case a slave (Ac16:19).

possessed of a spirit ofdivinationor, of Python, that is, a spirit supposed to beinspired by the Pythian Apollo, or of the same nature. The reality ofthis demoniacal possession is as undeniable as that of any in theGospel history.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And it came to pass as we went to prayer,…. That is, to the house of prayer, or to the oratory, as they were in the way to it; for this is not to be understood of their just going to the act, or duty of prayer; for the damsel that now met them, is said to follow them, and to do so for many days, one after another; and it was by their going to the prayer house, that she knew what they were; and besides, the phrase of “going to prayer”, as used by us, for the act or duty of prayer, is a mere Anglicism, and unknown to the eastern writers: now this their going to the oratory, was after they had been at Lydia’s house, and had been entertained and refreshed there; whether this was on the same day that she was converted and baptized, is not certain: however, so it was, that

a certain damsel possessed with a spirit of divination, met us; in the Greek text it is, “the spirit of Python”; the Alexandrian copy and the Vulgate Latin version read, “the spirit Python”; the same with Apollo, who was called Pythius, as was his oracle, from the people coming to him, , to inquire of him and consult with him, about difficult matters y; or rather from the Hebrew word

, which signifies a serpent; and so Apollo is said to have his name Pythius, from his killing the serpent Typhon, or Python z; hence the city of Delphos, where was the oracle of Apollo, was called Pytho a; the prophetess that sat upon the golden tripos, and delivered out the oracles, Pythia; and the feasts and plays instituted to the honour of Apollo, were called the Pythian feasts and plays, and the place of the oracle Pythium b: and so this maid, or the spirit in her, pretended to divine and foretell things to come; and the Arabic renders it, “an unclean spirit, foretelling future things”: the Jews c make this spirit of Python, to be the same with Ob, which we render a familiar spirit, Le 20:27 and the Septuagint by “Engastrimythos”, a ventriloquist, one that seemed to speak out of his belly, and pretended to predict future events; and most of the versions in the Polyglot Bible render it by “Python”, the word here used: so the Jews say d, that a master of Ob (as the woman of Endor is called the mistress of Ob), , this is “Python”: and so Jarchi on De 18:11 explains the word, and adds, that it is one that speaks out of his arm holes, as those sort of people did from several parts of their bodies, and even from their secret parts: the word signifies a bottle, and they were called masters or mistresses of the bottle; either because the place on which they sat, and from whence they gave forth their oracles, was in the form of one; or they made use of a bottle in their divinations; or as Schindler e observes, being possessed, they swelled and were inflated like bottles; and being interrogated, they gave forth answers out of their bellies, concerning things past, present, and to come: and this speaking out of their bellies might be done, without the possession of a real spirit, and much less was it from God, as Plutarch f, an Heathen himself, observes;

“it is foolish and childish, to think that God, as the ventriloquists formerly called Eurycleans, and now Pythonists, should hide himself in the bodies of the prophets, using their mouths and voices as instruments to speak with, for this was done by turning their voices down their throats.”

The first of this sort was one Eurycles, of whom Aristophanes g makes mention; and the Scholiast upon him says, that he was a ventriloquist, and was said by the Athenians to prophesy by a “demon” that was in him, when it was only an artificial way of speaking; Tertullian affirms he had seen such women that were ventriloquists, from whose secret parts a small voice was heard, as they sat and gave answers to things asked: Caelius Rhodiginus writes, that he often saw a woman a ventriloquist, at Rhodes, and in a city of Italy his own country; from whose secrets, he had often heard a very slender voice of an unclean spirit, but very intelligible, tell strangely of things past or present, but of things to come, for the most part uncertain, and also often vain and lying; and Wierus relates of one Peter Brabantius, who as often as he would, could speak from the lower part of his body, his mouth being open, but his lips not moved, whereby he deceived many by this cunning; and there was a man at court in King James the First’s time here in England, who could act this imposture in a very lively manner h: but now whether the spirit that was in this maid was a cheat, an imposture of this kind, is not so easy to say; it seems by the dispossession that follows, that it was a real spirit that possessed her; though some think it was no other than a deluding, devilish, imposture:

which brought her masters much gain by soothsaying: divining or prophesying; it seems she had many masters, who had a propriety in her, and shared the gain she brought; unless by them are meant her master and mistress: vast treasures were brought to the temple at Delphos, by persons that applied to the Pythian oracle there; and great quantities were got by particular persons, who pretended to such a spirit, by which they told fortunes, and what should befall people hereafter, or where their lost or stolen goods were, and such like things; and of such sort were the magical boys and servants Pignorius i makes mention of, out of Apuleius, Porphyry, and others, who either for gain or pleasure, performed many strange things.

y Phurnutus de natura deorum, p. 94. Vid. Schol. Aristoph. Plut. p. 6. & Macrob. Saturnal. l. 1. c. 17. z Homer. Hymn. in Apollo, v. 372, &c. a Pausan. l. 10. p. 619. b Alex. ab. Alex. Genial. Dier. l. 6. c. 2. c R. Moses Kotsensis Mitzvot Tora, pr. neg. 36, 38. d Misn. Sanhedrin, c. 7. sect. 7. e Lex. Pentaglott. col. 34. f De defectu oracul. p. 691. g Vespae, p. 502. h See Webster’s Displaying of supposed Witchcraft, p. 122, 124. i De Servis, p. 355.

Fuente: John Gill’s Exposition of the Entire Bible

The Expulsion of an Evil Spirit; Persecution of Philippi.

16 And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying: 17 The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which show unto us the way of salvation. 18 And this did she many days. But Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour. 19 And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew them into the marketplace unto the rulers, 20 And brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city, 21 And teach customs, which are not lawful for us to receive, neither to observe, being Romans. 22 And the multitude rose up together against them: and the magistrates rent off their clothes, and commanded to beat them. 23 And when they had laid many stripes upon them, they cast them into prison, charging the jailor to keep them safely: 24 Who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks.

Paul and his companions, though they were for some time buried in obscurity at Philippi, yet now begin to be taken notice of.

I. A damsel that had a spirit of divination caused them to be taken notice of, by proclaiming them to be the servants of God. Observe,

1. The account that is given of this damsel: She was pythonissa, possessed with such a spirit of divination as that damsel was by whom the oracles of Apollo at Delphos were delivered; she was actuated by an evil spirit, that dictated ambiguous answers to those who consulted her, which served to gratify their vain desire of knowing things to come, but often deceived them. In those times of ignorance, infidelity, and idolatry, the devil, by the divine permission, thus led men captive at his will; and he could not have gained such adoration from them as he had, if he had not pretended to give oracles to them, for by both his usurpation is maintained as the god of this world. This damsel brought her masters much gain by soothsaying; many came to consult this witch for the discovery of robberies, the finding of things lost, and especially to be told their fortune, and none came but with the rewards of divination in their hands, according to the quality of the person and the importance of the case. Probably there were many that were thus kept for fortune-tellers, but, it should seem, this was more in repute than any of them; for, while others brought some gain, this brought much gain to her masters, being consulted more than any other.

2. The testimony which this damsel gave to Paul and his companions: She met them in the street, as they were going to prayer, to the house of prayer, or rather to the work of prayer there, v. 16. They went thither publicly, every body knew whither they were going, and what they were going to do. If what she did was likely to be any distraction to them, or a hindrance in their work, it is observable how subtle Satan is, that great tempter, in taking the opportunity to give us diversion when we are going about any religious exercises, to ruffle us and to put us out of temper when we need to be most composed. When she met with them she followed them, crying, “These men, how contemptible soever they look and are looked upon, are great men, for they are the servants of the most high God, and men that should be very welcome to us, for they show unto us the way of salvation, both the salvation that will be our happiness, and the way to it that will be our holiness.”

Now, (1.) This witness is true; it is a comprehensive encomium on the faithful preachers of the gospel, and makes their feet beautiful, Rom. x. 15. Though they are men subject to like passions as we are, and earthen vessels, yet, [1.] “They are the servants of the most high God; they attend on him, are employed by him, and are devoted to his honour, as servants; they come to us on his errands, the message they bring is from him, and they serve the purposes and interest of his kingdom. The gods we Gentiles worship are inferior beings, therefore not gods, but these men belong to the supreme Numen, to the most high God, who is over all men, over all gods, who made us all, and to whom we are all accountable. They are his servants, and therefore it is our duty to respect them, and harken to them for their Master’s sake, and it is at our peril if we affront them.” [2.] “They show unto us the way of salvation.” Even the heathen had some notion of the miserable deplorable state of mankind, and their need of salvation, and it was what they made some enquiries after. “Now,” saith she, “these men are the men that show us what we have in vain sought for in our superstitious profitless application to our priests and oracles.” Note, God has, in the gospel of his Son, plainly shown us the way of salvation, has told us what we must do that we may be delivered from the misery to which by sin we have exposed ourselves.

But, (2.) How came this testimony from the mouth of one that had a spirit of divination? Is Satan divided against himself? Will he cry up those whose business it is to pull him down? We may take it either, [1.] As extorted from this spirit of divination for the honour of the gospel by the power of God; as the devil was forced to say of Christ (Mark i. 24): I know thee who thou art, the Holy One of God. The truth is sometimes magnified by the confession of its adversaries, in which they are witnesses against themselves. Christ would have this testimony of the damsel to rise up in judgment against those at Philippi who slighted and persecuted the apostles; though the gospel needed no such testimony, yet it shall serve to add to their commendation that the damsel whom they looked upon as an oracle in other things proclaimed the apostles God’s servants. Or, [2.] As designed by the evil spirit, that subtle serpent, to the dishonour of the gospel; some think she designed hereby to gain credit to herself and her prophecies, and so to increase her master’s profit by pretending to be in the interest of the apostles, who, she thought, had a growing reputation, or to curry favour with Paul, that he might not separate her and her familiar. Others think that Satan, who can transform himself into an angel of light, and can say anything to serve a turn, designed hereby to disgrace the apostles; as if these divines were of the same fraternity with their diviners, because they were witnessed to by them, and then the people might as well adhere to those they had been used to. Those that were most likely to receive the apostles’ doctrine were such as were prejudiced against these spirits of divination, and therefore would, by this testimony, be prejudiced against the gospel; and, as for those who regarded these diviners, the devil thought himself sure of them.

II. Christ caused them to be taken notice of, by giving them power to cast the devil out of this damsel. She continued many days clamouring thus (v. 18); and, it should seem, Paul took no notice of her, not knowing but it might be ordered of God for the service of his cause, that she should thus witness concerning his ministers; but finding perhaps that it did them a prejudice, rather than any service, he soon silenced her, by casting the devil out of her. 1. He was grieved. It troubled him to see the damsel made an instrument of Satan to deceive people, and to see the people imposed upon by her divinations. It was a disturbance to him to hear a sacred truth so profaned, and good words come out of such a wicked mouth with such and evil design. Perhaps they were spoken in an ironical bantering way, as ridiculing the apostles’ pretensions, and mocking them, as when Christ’s persecutors complimented him with Hail, king of the Jews; and then justly might Paul be grieved, as any good man’s heart would be, to hear any good truth of God bawled out in the streets in a canting jeering way. 2. He commanded the evil spirit to come out of her. He turned with a holy indignation, angry both at the flatteries and at the reproaches of the unclean spirit, and said, I command thee in the name of Jesus Christ to come out of her; and by this he will show that these men are the servants of the living God, and are able to prove themselves so, without her testimony: her silence shall demonstrate it more than her speaking could do. Thus Paul shows the way of salvation indeed, that it is by breaking the power of Satan, and chaining him up, that he may not deceive the world (Rev. xx. 3), and that this salvation is to be obtained in the name of Jesus Christ only, as in his name the devil was now cast out and by no other. It was a great blessing to the country when Christ by a word cast the devil out of those in whom he frightened people and molested them so that no man might pass by that way (Matt. viii. 28); but it was a much greater kindness to the country when Paul now, in Christ’s name, cast the devil out of one who deceived people and imposed upon their credulity. Power went along with the word of Christ, before which Satan could not stand, but was forced to quit his hold, and in this case it was a strong hold: He came out the same hour.

III. The masters of the damsel that was dispossessed caused them to be taken notice of, by bringing them before the magistrates for doing it, and laying it to their charge as their crime. The preachers of the gospel would never have had an opportunity of speaking to the magistrates if they had not been brought before them as evil doers. Observe here,

1. That which provoked them was, that, the damsel being restored to herself, her masters saw that the hope of their gain was gone, v. 19. See here what evil the love of money is the root of! If the preaching of the gospel ruin the craft of the silversmiths (ch. xix. 24), much more the craft of the soothsayers; and therefore here is a great outcry raised, when Satan’s power to deceive is broken: the priests hated the gospel because it turned men from the blind service of dumb idols, and so the hope of their gains was gone. The power of Christ, which appeared in dispossessing the woman, and the great kindness done to her in delivering her out of Satan’s hand, made no impression upon them when they apprehended that they should hereby lose money.

2. The course they took with them was to incense the higher powers against them, as men fit to be punished: They caught them as they went along, and, with the utmost fury and violence, dragged them into the marketplace, where public justice was administered. (1.) They brought them to the rulers, their justices of peace, to do by them as men taken into the hands of the law, the duumviri. (2.) From them they hurried them to the magistrates, the prtors or governors of the city, tois strategois—the officers of the army, so the word signifies; but it is taken in general for the judges or chief rulers: to them they brought their complaint.

3. The charge they exhibited against them was that they were the troublers of the land, v. 20. They take it for granted that these men are Jews, a nation at this time as much an abomination to the Romans as they had long ago been to the Egyptians. Piteous was the case of the apostles, when it was turned to their reproach that they were Jews, and yet the Jews were their most violent persecutors! (1.) The general charge against them is that they troubled the city, sowed discord, and disturbed the public peace, and occasioned riots and tumults, than which nothing could be more false and unjust, as was Ahab’s character of Elijah (1 Kings xviii. 17): Art thou he that troubleth Israel? If they troubled the city, it was but like the angel’s troubling the water of Bethesda’s pool, in order to healing-shaking, in order to a happy settlement. Thus those that rouse the sluggards are exclaimed against for troubling them. (2.) The proof of this charge is their teaching customs not proper to be admitted by a Roman colony, v. 21. The Romans were always very jealous of innovations in religion. Right or wrong, they would adhere to that, how vain soever, which they had received by tradition from their fathers. No foreign nor upstart deity must be allowed, without the approbation of the senate; the gods of their country must be their gods, true or false. This was one of the laws of the twelve tables. Hath a nation changed their gods? It incensed them against the apostles that they taught a religion destructive of polytheism and idolatry, and preached to them to turn from those vanities. This the Romans could not bear: “If this grow upon us, in a little while we shall lose our religion.”

IV. The magistrates, by their proceedings against them, caused them to be taken notice of.

1. By countenancing the persecution they raised the mob upon them (v. 22): The multitude rose up together against them, and were ready to pull them to pieces. It has been the artifice of Satan to make God’s ministers and people odious to the commonalty, by representing them as dangerous men, who aimed at the destruction of the constitution and the changing of the customs, when really there has been no ground for such an imputation.

2. By going on to an execution they further represented them as the vilest malefactors: They rent off their clothes, with rage and fury, not having patience till they were taken off, in order to their being scourged. This the apostle refers to when he speaks of their being treated at Philippi, 1 Thess. ii. 2. The magistrates commanded that they should be whipped as vagabonds, by the lictors or beadles who attended the prtors, and carried rods with them for that purpose; this was one of those three times that Paul was beaten with rods, according to the Roman usage, which was not under the compassionate limitation of the number of stripes not to exceed forty, which was provided by the Jewish law. It is here said that they laid many stripes upon them (v. 23), without counting how many, because they seemed vile unto them, Deut. xxv. 3. Now, one would think, this might have satiated their cruelty; if they must be whipped, surely they must be discharged. No, they are imprisoned, and it is probable the present purpose was to try them for their lives, and put them to death; else why should there be such care taken to prevent their escape? (1.) The judges made their commitment very strict: They charged the jailer to keep them safely, and have a very watchful eye upon them, as if they were dangerous men, that either would venture to break prison themselves or were in confederacy with those that would attempt to rescue them. Thus they endeavoured to render them odious, that they might justify themselves in the base usage they had given them. (2.) The jailer made their confinement very severe (v. 24): Having received such a charge, though he might have kept them safely enough in the outer prison, yet he thrust them into the inner prison. He was sensible that the magistrates had a great indignation against these men, and were inclined to be severe with them, and therefore he thought to ingratiate himself with them, by exerting his power likewise against them to the uttermost. When magistrates are cruel, it is no wonder that the officers under them are so too. He put them into the inner prison, the dungeon, into which none were usually put but condemned malefactors, dark at noon-day, damp and cold, dirty, it is likely, and every way offensive, like that into which Jeremiah was let down (Jer. xxxviii. 6); and, as if this were not enough, he made their feet fast in the stocks. Perhaps, having heard a report of the escape of the preachers of the gospel out of prison, when the doors were fast barred (Act 5:19; Act 12:19), he thought he would be wiser than other jailers had been, and therefore would effectually secure them by fastening them in the stocks; and they were not the first of God’s messengers that had their feet in the stocks; Jeremiah was so treated, and publicly too, in the high-gate of Benjamin (Jer. xx. 2); Joseph had his feet hurt with fetters, Ps. cv. 18. Oh what hard usage have God’s servants met with, as in the former days, so in the latter times! Witness the Book of Martyrs, martyrs in queen Mary’s time.

Fuente: Matthew Henry’s Whole Bible Commentary

A spirit of divination ( ). So the correct text with accusative (apparition, a spirit, a python), not the genitive (). Hesychius defines it as (a spirit of divination). The etymology of the word is unknown. Bengel suggests from , to inquire. Python was the name given to the serpent that kept guard at Delphi, slain by Apollo, who was called 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 was applied to ventriloquists (). 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” (). Present middle participle of , old heathen word (in contrast with ) for acting the seer () and this kin to , to be mad, like the howling dervishes of later times. This is the so-called instrumental use of the circumstantial participles.

Brought (). Imperfect active of , a steady source of income.

Much gain ( ). Work, business, from , to work.

Her masters ( ). 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.

Fuente: Robertson’s Word Pictures in the New Testament

Damsel. See on ch. Act 12:13.

Spirit of divination [ ] . 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 [] 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 practiced ventriloquism, or speaking from the belly. The word ejggastrimuqov, ventriloquist, occurs in the Septuagint, and is rendered having a familiar spirit (see Lev 19:31; Lev 20:6, 27; 1Sa 28:7, 8). The heathen inhabitants of Philippi regarded the woman as inspired by Apollo; and Luke, in recording this case, 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 [] . Akin to mainomai, 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, vil, 45 sq.

Fuente: Vincent’s Word Studies in the New Testament

DEMON CAST FROM DAMSEL V. 16-18

1) “And it came to pass,” (egenbto de) “Then it happened or occurred,” it came to be, shortly following this event.

2) “As we went to prayer,” (poreuomenon hemon eis ten proseuchen) “That as we were going by choice to or toward the place of prayer,” where prayer was offered, by believers as a custom in that area, in Philippi, out by the riverside, Act 16:13.

3) “A certain damsel,” (paidisken tina) “A certain or particular damsel,” a certain or particular kind of damsel, a female slave girl, out of the ordinary, described as follows:

4) “Possessed with a spirit of divination met us,” (echousan pneuma puthon hupantesai hemin) “Having or possessing a spirit of a python (a venom of a serpent, the devil) met us,” devil possessed, Joh 8:44.

5) “Which brought her masters much gain,” (hetis ergasian pollen pareichen tois kuriois autes) “Who brought (in) to her masters (those who held her contract for services) much unjust gain, dividend, or profit,” Act 19:24. The root word “masters” is plural, denoting that more than one person had a controlling slave-stock ownership over her, 1Ti 6:10, for the love of money, root of all kinds of evil, which satisfies not, Ecc 5:10.

6) “By soothsaying,” (manteuomen) “By repeatedly engaging in (practicing) soothsaying, trickery, or magic arts,” an art of cunning carnal deception for a purpose of exciting and entertaining masses or large crowds, much it appears as Elymas the sorcerer, Act 13:8-11.

Fuente: Garner-Howes Baptist Commentary

−

16. Luke prosecuteth the increase of the Church; for though he do not straightway in a word express that thing, yet is it easily gathered out of the text, that many were brought into the faith, or at least that the Church was somewhat augmented, and Paul did not frequent the assemblies in time of prayer in vain. Notwithstanding, Luke doth also report that Satan did interrupt this course; to wit, because after that the apostles were beaten with rods, and cast in [into] prison, they were at length enforced to depart the city; yet we shall see in the end of this chapter, that when Satan had done his worst, there was some body of the Church gathered before they did depart. −

Having a spirit of divination, (or of Python.) The poets do feign that the serpent called Python was slain with the dart of Phoebus; hereupon rose another invention; − (191) that they said, that those who were possessed were inspired with the spirit of Python, and, peradventure, they were thereupon called Phoebades, in honor of Apollo. But Luke followeth the common custom of speaking, because he showeth the error of the common people, and not through what inspiration the maid did prophesy. For it is certain that the devil did deceive men under the visor of Apollo, as all idolatry and subtilty was invented and forged in his shop. But some men may marvel that the devil (through whose motion and persuasion the maid did cry) was the author of such an honorable commendation, wherewith she adorned Paul and Silas, and the rest. For, seeing that he is the father of lying, how could the truth proceed from him? Secondly, how is it that he gave place willingly to the servants of Christ, by whom his kingdom was destroyed? how can this hang together, that he prepared the minds of the people to hear the gospel, whose mortal enemy he is? Assuredly, there is nothing more proper to him than to turn away the minds of the people from the word of the gospel, which he doth now will and wish them to hear. −

Whence cometh such a sudden change, or unwonted emotion? But the devil is the father of lying in such sort, that he covereth himself under the ale and deceivable color of truth. There he played another person through his crafty subtilty, than was agreeable to his nature; − (192) that by creeping in craftily he might do the more hurt; and, therefore, whereas he is called the father of lies, we must not so take it as if he did always lie manifestly and without any color. Yea, rather we must beware of his crafty subtilty, lest when he pretendeth the color of truth he deceive us under a vain show. We see, also, how he useth like subtilty daily. For what can bear a fairer show than the Pope’s titles, wherein he doth not boast himself to be the adversary of Christ, but he doth not boast himself to be the adversary of Christ, but his vicar? What can be more plausible than that solemn preface, In the name of the Lord, Amen? Notwithstanding we know, that whilst the hypocritical ministers of Satan do thus pretend the truth, they corrupt it, and, with a deadly corruption, infect it. Seeing that Satan hath a double way to resist the gospel, to wit, because he doth sometimes rage openly, and sometimes he creepeth in craftily under lies, he hath also two kinds of lying and deceiving, either when he overthroweth the Word of God with false doctrines and gross superstitions, or else when he doth craftily feign that he is a friend of the Word, and so doth insinuate himself subtilely; − (193) yea, he doth never hurt more deadly than when he transformeth himself into an angel of light. Now, we perceive to what end that so gorgeous a title did tend, wherewith he did extol Paul and his companions, namely, because it was not so convenient for him to make open war against the gospel, he went about to overthrow the credit thereof by secret shifts. For if Paul had admitted that testimony, there should have been no longer any difference between the wholesome − (194) doctrine of Christ and the mocks of Satan. The light and brightness of the gospel should have been entangled in the darkness of lying, and so quite put out. −

But the question is, why God doth grant Satan so great liberty, as to suffer him to deceive miserable men, and to bewitch them with true divinations? For, omitting the disputations which some men move concerning his foresight, I take this for a plain case, that he doth prophesy and foretell things to come, and which are hidden only through God’s sufferance. But God seemeth by this means to lay open men who are reckless or careless to his subtilty, so that they cannot beware. For seeing that prophecies breathe out divine power, men’s minds must needs be touched with reverence so often as they come abroad, unless they contemn God. I answer, that Satan hath never so much liberty granted him of God, save only that the unthankful world may be punished, which is so desirous of a lie, that it had rather be deceived than obey the truth. For that is a general evil, whereof Paul complaineth in the first chapter to the Romans,( Rom 1:21,) That men do not glorify God, being known naturally by the creation of the world, and that they suppress his truth unjustly. −

It is a just reward for so great unthankfulness, that Satan hath the bridle given him, that through divers jugglings he may work the ruin of those who turn away maliciously from the light of God. Therefore, so often as you read the divinations of Satan, think upon the just judgment of God. Now, if God so sharply punish the contempt of his light in the profane Gentiles, who have no other teachers but the heaven and earth, how much more sharp punishment do those deserve who wittingly and willingly choke the pure doctrine of salvation, revealed to them in the law and the gospel? No marvel, therefore, if Satan have long bewitched the world so freely with his subtilty, since that the truth of the gospel hath been wickedly contemned, which was made most manifest. But it is objected again, that no man is free from danger when false divinations fly to and fro so fast. For even as well the good as the evil seem to be subject to the cozenage of Satan when the truth is darkened and overcast. The answer is ready, though Satan set snares for all men in general, yet are the godly delivered by the grace of God, lest they be caught together with the wicked. There is also a more manifest distinction set down in the Scripture, because the Lord doth by this means try the faith and godliness of his, and doth make blind the reprobate, that they may perish as they be worthy. Therefore Paul saith plainly, that Satan hath not leave granted him to lead any into error save those who will not obey God and embrace the truth, ( 2Th 2:11.) −

Whereby is also reproved their wicked ungodliness, who, under this color, excuse the profane contempt of all doctrine; whither shall we turn ourselves, (say they,) seeing that Satan is so expert to deceive? Therefore, it is better for us to live without any religion at all, than, through the desire of religion, to run headlong into destruction. Neither do they object and pretend this fear for their excuse in earnest; but, seeing they desire nothing more than to wander carelessly, like beasts, without any fear of God, they can be content with any excuse, so they be not tied to any religion. I confess, indeed, that Satan doth no less craftily than wickedly abuse the sacred name of God; and that that proverb is too true which Papistry hath brought forth, that, the Lord doth pronounce that he will be the teacher of the humble, and hath promised that he will be nigh to those which are right in heart; seeing that Paul teacheth that the Word of God is the sword of the Spirit; seeing that he doth testify that those who are well-grounded in the faith of the gospel are not in danger to be seduced by man; seeing that Peter calleth the Scripture a light shining in a dark place; seeing that courteous exhortation, or inviting of Christ, can never deceive us, “Seek, and ye shall find; knock, and it shall be opened to you;” let Satan do what he can, and let the false prophets seek to darken the truth so much as they are able, we need not be afraid lest the Spirit of wisdom and discretion [discernment] forsake us, who ruleth − (195) Satan at his pleasure, and maketh us triumph over him by the faith of his word. −

(191) −

“

Figmento,” fiction.

(192) −

“−

Egit igitur callido artificio aliam personam quam ferret ejus natura ,” there with cunning artifice he played a character different from that which naturally belonged to him.

(193) −

“

Quasi per cuniculos obrepit,” creeps in as if by burrowing.

(194) −

“

Salvificam,” saving.

(195) −

“

Compescit,” quelleth.

Fuente: Calvin’s Complete Commentary

CRITICAL REMARKS

Act. 16:16. A certain damsel possessed with a spirit of divination.Better, a female slave (Gal. 4:22) having the spirit of a pythoness, or, according to superior authorities, a spirit, a python. The python was the serpent worshipped at Dephi, as the symbol of wisdom, from which the Pythian priestesses and Apollo as succeeding to the oracular power of the serpent took their distinguishing appellative (Plumptre).

HOMILETICAL ANALYSIS.Act. 16:16-18

The Cure of a Pythoness; or, the Slave-girl and the Apostle

I. The slave-girl.

1. Her abject condition. A bond-servant, the property of several masters, who may have received her by inheritance (Alford), and who had an interest in her valuable gift, a supposed power of divination.

2. Her reputed power. That of divining or prophesying, which caused her to be regarded by the people of Philippi as a pythoni.e., as a person inspired by Apollo, like the priestess at Delphi.

3. Her real character. Not a ventriloquist (Augustine, Holtzmann), though Plutarch asserts the term python was frequently employed to describe such, but a demoniac whose insane ravings were palmed off by her crafty owners as inspired utterances.

4. Her truthful ejaculation. These men are servants, etc. Not to be supposed she merely uttered words of the apostles either heard by herself or reported to her by others. Her cry an involuntary because a supernaturally inspired testimony to the character and work of the apostles, similar to that borne to the Saviour by the demons whom He encountered (Mat. 8:29; Mar. 3:11; Luk. 4:41; Luk. 8:28).

II. The apostle.

1. His sore trouble.

(1) If Pauls grief took the form of indignation, as in Act. 4:2, then its object was not the woman, who was an involuntary victim of the demon, or her saying which was true, but either her inhuman masters who made gain of her misery, or the evil spirit which had enthralled her and maliciously designed by her utterance to hinder the work of the apostles.

(2) If of sympathy, then it was directed exclusively towards the suffering girl whose sad case he pitied.
2. His delivering command.

(1) To whom spoken? To the evil spirit in the girl. Paul unmistakably recognised the personal existence of evil powers.
(2) In whose name? That of Jesus Christ (compare Act. 3:6), who had come to destroy the devil and his works.

(3) In what terms? Come out of her: in imitation of his Masters language (Mar. 1:25; Mar. 5:8; Luk. 4:35; Luk. 8:29).

(4) With what effect? Immediate healing. It (the evil spirit) came out that very hour.

HINTS AND SUGGESTIONS

Act. 16:17. The Dignity and Duty of Christian Ministers.

I. Their dignity.Servants of the most high God.

1. By creation. Formed by His grace.

2. By purchase. Through His Sons blood (Isa. 43:21; 1Co. 6:20).

3. By dedication. As the result of their own con secration (Psa. 116:16).

II. Their duty.To proclaim unto men the way of salvation as:

1. Divinely provided.

2. Clearly revealed in Scripture.

3. Humanly easy. By faith instead of works (Rom. 3:28). Positively certain. He that believeth shall be saved (Joh. 6:47); Absolutely exclusivein fact, as the only way (Act. 4:12).

Act. 16:18. Satans Devices.

I. We are told here that as they went to prayerprobably in the same place by the river-side where they originally meta young woman, a female slave, possessed by an evil spirit, who brought her master much gain by fortune-telling, met them, and cried after them continually. It appears by this that the power which evil spirits were permitted at that time to exert over men was not confined to the land of Juda, but was known in other countries also. It shows us the power of the devil directly in connection with the idolatry of the ancient world, that he was working in this way, and in others, to keep mankind in bondage, at a distance from the living God.
II. We are told in the next place after what way this woman, under the influence of the evil spirit, acted towards the preachers of the gospelThe same followed Paul and us, and cried, saying, These men are the servants of the most high God, which show unto us the way of salvation. It was not, we may be sure, with any friendly object that such a declaration was made. The very appearing in this way to praise its preachers might be in itself a means of drawing them into disrepute.
III. We have related to us finally in the text the way in which St. Paul dealt with this interference to which he was exposed. He bore with it for a considerable timeThis did she many days.
And now, what lessons may we learn for ourselves from this history?

1. It teaches us, in the first place, to recognise the power of Satan as working in the various false religions and forms of error which are prevalent in the world. But Satans power in supporting false religion has been exerted not only in heathenism, but in the corruptions of Christianity. When the apostle Paul (2 Thessalonians 2) is foretelling the coming of the man of sin, he describes him (Act. 16:9) as one whose coming is after the working of Satan, with all power, and signs, and lying wonders.

2. We learn also, from what has come before us to-day, a device which Satan, through his agents, sometimes employs for the hindrance of the gospel, and that is, leading them outwardly to join with it. Men would have said, There is one of Pauls converts, and they would have classed all together as one band of fanatics and hypocrites. But that was not one of Pauls converts at all. That was a distinct work of Satan, stirred up to do him injury. The one is never to be confounded with the other.

3. There is one other lesson which we are to learn, and it is a most happy one, from the way in which St. Paul is described as expelling this evil spirit in the text, saying, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour. We learn this from it, that the name and power of our Lord Jesus Christ is the one force by which the power of the devil is to be overcome. It is said (Revelation 12) concerning the contest which Christians carry on against himThey overcame him by the blood of the Lamb. There is no plea but that even to the very last; but that is all-sufficient. Again, to meet the temptations of the devil, when he would lead us into sin, the name of Jesus Christ is the effectual defence.M. F. Day.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

(16) As we went to prayer.Better, perhaps, to the oratory, or place of prayer. (See Note on Act. 16:13.) It should be stated, however, that the Greek noun is used without the article, and that this is so far in favour of the Received rendering. On the other hand, we find the noun ecclesia, or church, used without the article in 1Co. 14:4; 1Co. 14:19; 1Co. 14:35; 3Jn. 1:6, and it is, therefore, probable that proseucha might be used in the same way, just as we speak of going to church, or to chapel, without the article. This was probably on the following Sabbath, or possibly after a longer interval, when the mission of the Apostles had become known, and had caused some excitement.

A certain damsel possessed with a spirit of divination.Literally, as in the margin, a spirit of Python, or, as some MSS. give it, a Python spirit. The Python was the serpent worshipped at Delphi, as the symbol of wisdom, from whom the Pythian priestesses took their name, and from whom Apollo, as succeeding to the oracular power of the serpent, took the same adjective. The fact that St. Luke, who in his Gospel describes like phenomena as coming from daemonia, evil spirits, unclean spirits, should here use this exceptional description, seems to imply either that this was the way in which the people of Philippi spoke of the maiden, or else that he recognised in her phenomena identical with those of the priestesses of Delphi, the wild distortions, the shrill cries, the madness of an evil inspiration. After the manner of sibyls, and sorceresses, and clairvoyants of other times, the girl, whom Augustine describes as fmina ventriloquathe phrase probably-expressing the peculiar tones characteristic of hysteriawas looked on as having power to divine and predict (soothsaying, as distinct from prophesying, exactly expresses the force of the Greek verb), and her wild cries were caught up and received as oracles. Plutarch (de Defect. Orac., p. 737) speaks of the name Python as being applied commonly, in his time, to ventriloquists of this type. As she was a slave, her masters traded on her supposed inspiration, and made the girl, whom prayer and quiet might have restored to sanity, give answers to those who sought for oracular guidance in the perplexities of their lives.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

16. Went to prayer Went to the proseucha, probably on the following day. But the pythoness repeated this, following the apostles many days, (Act 16:18.)

Spirit of divination Literally, a spirit of Python. Python was the name of an ancient mythical earth-born dragon or snake, which in oldest antiquity existed at the Delphic cave in Greece, and gave oracles to men. The god Apollo, son of Zeus or Jupiter, (so says the legend,) slew Python, and became himself the oracular god. Hence he was called Pythian Apollo; and the female priestess who, sitting upon the tripod, over the vapour ascending from the cave, gave prophetic utterance with agitation and frenzy, was called a pythoness. This Delphic oracle, with its pythoness and predictions, was in the zenith of its reputation when the states of Greece were in the zenith of their glory. Princes, statesmen, and philosophers alike reverenced the inspiration of Delphos. But when Christ came, so agreed both pagans and Christians, the oracles became dumb.

But there was no cessation of strolling professional pythons and pythonesses. Generally they were ventriloquists, speaking with deceptive articulations, who, claiming to be possessed with the god, uttered responses from the gastric regions without moving the lips. Whether the maiden thus spoke gastrically is not clear. But when it is said that she had a spirit of Python the words imply possession.

Her masters Her showmen or exhibiters.

Soothsaying Uttering predictions as a mantis or pagan prophet.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘And it came about that, as we were going to the place of prayer, a certain maid having a spirit of divination met us, who brought her masters much gain by the giving of oracles.’

We may assume here that some weeks had passed, with the ministry continuing by the riverside, and no doubt steadily growing. And then one week they were met by a woman possessed by a ‘divining spirit’, literally the ‘Python spirit’. The Python was a mythical serpent who was said to have guarded the Delphian oracle and to have been slain by Apollo, and the name had come to be used of those through whom the spirit of Apollo was supposed to speak. Such people generally spoke with the mouth closed, uttering words completely out of their control and were known as ‘ventriloquists’. This ‘gift’ resulted in her bringing much gain to her masters by her fortune-telling. She was one of many people who were seen as having contact with the gods and as being able to foresee the future.

No doubt she was fairly well known, and feared. Here was one who was a portal to the unseen world. Thus when she began to follow Paul and his companions about many would take notice. And they would know that these men whom she was following were Jews. Thus when she began to cry out they would probably interpret it in that light.

‘The giving of oracles.’ A word only here in the New Testament and referring to demonically inspired oracular utterances.

Fuente: Commentary Series on the Bible by Peter Pett

The Healing of the Girl Possessed With The Python Spirit (16:16-18).

But Paul could not land in Europe in the power of the Holy Spirit without expecting opposition. Following Luke’s usual necessary pattern (necessary because this is how Satan constantly works) things could not continue to go on quite so smoothly. At some stage the emissaries of Satan had to arrive. And this time it would be in the form of a poor spirit-possessed girl.

Fuente: Commentary Series on the Bible by Peter Pett

Paul Cast into Prison and Miraculously Delivered In Act 16:16-18 Paul casts out a spirit of divination and is arrested for this event and cast into prison. At midnight the Lord miraculously delivers Paul from prison.

Act 16:16-17 Comments Satan Fights Against the Word of God – The devil comes to battle the work of God.

Act 16:18 Comments – In one of the major visions that Kenneth Hagin experienced in his life, the Lord Jesus used the story of the girl possessed with a spirit of divination to teach him the important of casting out demons by the Spirit of God. [218] This story is told within the context of a chapter in his book The Authority of the Believer in which Hagin explains that a believer has authority over Satan any time, but he does not have authority over the will of other people. Each person must choose to be set free from the powers of darkness. Jesus explained that this girl followed Paul and Silas around Philippi for “many days” crying, “These men are the servants of the most high God.” Jesus Christ asked Hagin, “Do you know why Paul did not deal with that spirit the first day?” Hagin replied, “No, I really don’t. I’ve wondered about it. Why didn’t Paul, an apostle, a man of God, a man of authority, just take authority over that evil spirit the first day?” Jesus said, “He had to wait for the manifestation of the Spirit; he had to wait until the Spirit of God gave him discerning of spirits.”

[218] Kenneth Hagin, The Believer’s Authority (Tulsa, Oklahoma: Faith Library Publications, c1984, 1992), 58.

We can cast Satan out of our lives and out of our home anytime we choose because we have authority over him 24-hours a day. But we must be led by the Spirit when casting demons out of others. We must operate with a word of knowledge or discerning of spirits like Paul, or this person must be willing to be delivered.

Act 16:21 Comments – Notice that these magistrates said that they were “Romans” and not Greeks. This is because Philippi held a unique position in the Roman Empire as a Roman colony. As a Roman colony, the city of Philippi held a political advantage to its neighboring cities. A Roman colony was simply a military outpost used to protect the Empire as well as “Romanize” the region in which it was located. It was the only Roman colony in the province of Macedonia. In return for this service from the citizens of a colony, its inhabitants held special privileges, such as immunity from taxes, an autonomous government and Roman citizenship. When Paul visited this city, he found the majority of inhabitants being Greek, with a large group of Roman colonists and magistrates who dominated the city and a much smaller group of Jews who apparently gained little voice in this community. The Romans worshipped the Emperor, believing him to be a god. The Gospel goes against the worship of Caesar and therefore causes strife in the city. Note:

Act 17:7, “Whom Jason hath received: and these all do contrary to the decrees of Caesar , saying that there is another king, one Jesus.”

Act 16:22 Comments – Act 16:22 is a fulfillment of Psalms 2.

Act 16:22 Comments – Paul waits until Act 16:37 to discuss his confession of Roman citizenship.

Act 16:23 “And when they had laid many stripes upon them” – Comments The beating was severe.

Act 16:22-23 Comments Other References to Paul in Philippi – Note passages in other epistles where Paul refers to this event:

Php 1:30, “Having the same conflict which ye saw in me, and now hear to be in me.”

1Th 2:2, “But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention.”

Act 16:25 Comments The church needs to be praying at all times. We are not to be overcome by circumstances, but we are to soar like eagles. God’s demonstration of power is coming up in a few verses.

Psa 8:2, “Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger.”

Act 16:25 Scripture Reference – Note:

Jas 5:13, “Is any among you afflicted? let him pray. Is any merry? let him sing psalms.”

Act 16:26 “And suddenly there was a great earthquake, so that the foundations of the prison were shaken” – Comments – This is the result of praise. It was a great earthquake, not a minor one.

Act 16:26 “and immediately all the doors were opened” Comments – Note a verse figurative of this deliverance.

Rev 3:8, “I know thy works: behold, I have set before thee an open door, and no man can shut it : for thou hast a little strength, and hast kept my word, and hast not denied my name.”

Act 16:26 “and every one’s bands were loosed” – Comments – Jesus came to set the captives free. This verse illustrates God’s salvation. Even the prisoners were set free.

Act 16:26 Comments – The story of Paul’s deliverance from prison in this chapter demonstrates the power of prayer. This church was a people of prayer (Act 16:13).

Act 16:13, “And on the sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither.”

Note also in Act 5:19 that the angel of the Lord delivered Peter from prison.

Act 5:19, “But the angel of the Lord by night opened the prison doors, and brought them forth, and said,”

When Peter was miraculously delivered from prison in Act 12:7, the church was praying for him (Act 12:5).

Act 12:7, “And, behold, the angel of the Lord came upon him, and a light shined in the prison: and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from his hands.”

Act 12:5, “Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him.”

God still gives visions, casts our demons, sends earthquakes and saves households. Jesus is the same yesterday, today and forever. Note:

Heb 13:8, “Jesus Christ the same yesterday, and to day, and for ever.”

Act 16:25-26 Comments Praise Sets the Captive Free – This story illustrations a type of salvation. When we praise God, He sets the captives free.

Note that Paul and Silas were led of the Spirit into Philippi. They, as leaders, received the greater persecution, instead of Lydia and her friends.

See:

Act 9:16, “For I will shew him how great things he must suffer for my name’s sake.”

Act 16:27 “he drew out his sword, and would have killed himself” – Comments – Why would the jailer want to kill himself? He was facing a death sentence for letting the prisoners escape. When Peter escapes in Act 12:18-19, the guards are put to death. The only way to stop corruption and bribery in a corrupt society was the penalty of death. Therefore, the guards were threatened with the sentence of death with the escape of prisoners.

Act 12:18-19, “Now as soon as it was day, there was no small stir among the soldiers, what was become of Peter. And when Herod had sought for him, and found him not, he examined the keepers, and commanded that they should be put to death . And he went down from Judaea to Caesarea, and there abode.”

Act 16:29 Comments – The jailer now fears God.

Act 16:30 Comments – The jailer now has a new attitude, and sees himself as a sinner. Note a similar cry at Peter’s sermon on the day of Pentecost.

Act 2:37, “Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? ”

Act 16:31 Comments Notice that Paul did not tell the keeper of the prison to confess his sins and to ask Jesus to come into his heart in order to be saved. A sinner cannot remember all of his sins in such a confession. Instead, the confession is to declare one’s faith in the atonement of Jesus Christ, to acknowledge His lordship over one’s life. This yielding to God in acknowledgement of His Word and work in redemption is man’s role in salvation. Paul wrote to the Ephesians, saying, “For by grace are ye saved through faith.” (Eoh Act 2:8) God made His grace available to mankind through the atonement of Jesus Christ. Man’s role is to place his faith and trust in this work of atonement, and to acknowledge Jesus Christ as Lord, as God manifested in the flesh, our Savior. Thus, a person may believe that Jesus Christ was born and lived in history, as to other religions; but this will not save him. He must entrust himself to God based upon the redemptive work of Jesus Christ.

Household Salvation – God can save entire households. This is illustrated in the stories of Noah, Lot, Joseph, and Rahab. It is seen in the first Passover, when the angel Passover every home where the blood was applied, saving all members of that household from judgment.

Exo 12:22-23, “And ye shall take a bunch of hyssop, and dip it in the blood that is in the bason, and strike the lintel and the two side posts with the blood that is in the bason; and none of you shall go out at the door of his house until the morning. For the LORD will pass through to smite the Egyptians; and when he seeth the blood upon the lintel, and on the two side posts, the LORD will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you.”

We read in the book of Acts how the household of Lydia and the Philippian jailer, as well as the household of Cornelius, were also saved.

Act 16:15, “And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us.”

Act 16:31, “And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.”

Cornelius in Act 10:44-48

It is difficult for us in the western culture to understand household salvation. This is because we as individuals are much less bound to our relationships as a family. But my wife’s family, who are Filipinos demonstrated household salvation when her father became a Muslim for a few years. The only member of this family that did not covert was my wife, and that was because we were married. She later brought them back to Jesus Christ, but it was a family decision although the father made the decision. We see in the households of Cornelius, Lydia, the Philippian jailer and Stephanas that their households followed in the faith “from their hearts” in this collective decision to follow Christ. It means that they all gave their lives to Jesus Christ together and were genuinely saved, something that would rarely happen in the more independent Western cultures.

Act 16:33 “and was baptized, he and all his, straightway” – Comments – Baptism comes immediately after salvation in the book of Acts.

Act 16:33 Comments – Salvation brings a change. Note the change in Lydia’s heart in verse 15.

Act 16:14-15, “And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul. And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us.”

Act 16:34 Comments – The entire family is filled with joy.

Act 16:37 Comments – God promises His children that when they are delivered over to governors and kings, He will give us the words to speak (Mat 10:18-19). They did not seem to have much of an opportunity to speak in Act 16:22 when they were first beaten and taken to prison taken. At his release, Paul is given the opportunity to speak. Perhaps Paul did not tell the city leaders that he was a Roman before his arrest because God knew the jailer would be saved. Perhaps God hid this wisdom from Paul and gave it to him at his release.

Mat 10:18-19, “And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak.”

Act 16:22, “And the multitude rose up together against them: and the magistrates rent off their clothes, and commanded to beat them.”

Paul could have confessed his Roman citizenship in verse 22 when he was first taken and beaten, but he did not do it. Why? Because God’s name would not have been glorified until after the miraculous deliverance. Paul’s suffering was for God’s namesake (Act 9:16). God received the glory and honor in this event. As the persecution increased, God’s power was demonstrated and exploded suddenly. Paul and Silas, entered into the manifestation of God’s mighty power by much trial and tribulation and suffering.

Act 9:16, “For I will shew him how great things he must suffer for my name’s sake .”

Paul did acknowledge his citizenship when he was taken prisoner in Act 22:25. This acknowledgement would bring him before Caesar.

Act 22:25, “And as they bound him with thongs, Paul said unto the centurion that stood by, Is it lawful for you to scourge a man that is a Roman, and uncondemned?”

Act 16:38 Comments – The city now falls into the fear of God and his people, Paul and Silas. God was at work in the city.

Act 16:40 “and entered into the house of Lydia” – Comments – Why did they return to Lydia’s house? Mat 10:11, “And into whatsoever city or town ye shall enter, enquire who in it is worthy; and there abide till ye go thence.

Act 16:40 “they comforted them” – Comments – This is an example of the members of the body of Christ doing their job well.

2Co 1:4-6, “Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. And whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation.”

Act 16:40 “and departed” – Comments – Jesus is their example:

When a city asked Jesus to leave, He then left:

Mat 8:34, “And, behold, the whole city came out to meet Jesus: and when they saw him, they besought him that he would depart out of their coasts.”

Jesus tells his disciples to do the same.

Mat 10:14, “And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet.”

Fuente: Everett’s Study Notes on the Holy Scriptures

The encounter with the spirit of divination:

v. 16. And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying;

v. 17. the same followed Paul and us and cried, saying, These men are the servants of the most high God, which show unto us the way of salvation.

v. 18. And this did she many days. But Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour.

Even in Philippi, although there was no synagogue there, Paul and his companions continued to observe the hours of prayer. But as they were on their way to the place of prayer, presumably the bank of the river, they were molested by a certain slave girl, who, literally, possessed a python spirit. But she was not merely an artist in ventriloquism, as the word is often understood in secular accounts, but she had a spirit of divination, with prophetic power; she was possessed of a demon. This slave, who brought much gain, a great deal of money, to her owners and masters by her soothsaying, made it a habit, day after day, to meet the party of Paul and then follow closely at his heels, crying out meanwhile, with a loud voice: These men are servants of God the Most High, who also are proclaimers of the way of salvation to you. The girl was not mistress of herself in crying out thus. As one commentator has it, the girl at one time was overmastered by the evil spirit, who was her real lord; at another she felt a longing for deliverance from her bondage. The evil spirit in her was quaking at the sight of Christ’s servants and could not help but acknowledge the truth. But Paul was finally filled with annoyance, with grief, pain, and anger. The Lord does not want to be preached by evil spirits, as His conduct in the gospels shows. Besides, according to the meaning associated with the girl’s words by the multitude, they might believe the missionaries to be ministers of superstition or of magic. Therefore Paul spoke, not to the slave, but to the evil spirit that possessed her, charging him in the name of Jesus Christ to come out from her. And in that same hour, according to the Greek way of speaking, in the same moment, according to ours, the spirit and her power left her. Note: The diviners, soothsayers, and fortunetellers of our days also make use of the name and the Word of God, but only for the purpose of deceiving the poor misguided souls that consult them, and thus of holding the souls all the more firmly in their doctrine and devilish tricks. It is our duty, therefore, to expose the evil intention and the deceit of the devil. For even if he makes predictions and performs acts which seem to be miraculous, they are-never done with the command and promise of the Lord and are always detrimental to the salvation of souls.

Fuente: The Popular Commentary on the Bible by Kretzmann

Act 16:16. As we went to prayer, Or, To the oratory. The manner in which St. Luke relates this history,plainly implies that he considered it as a real possession, and that St. Paul himself considered it in that view: nor can we account either for the woman’s behaviour, for St. Paul’s, or for that of her master’s afterwards, without allowing this to be the case. A spirit of divination, is in the original, a spirit of

Pytho, or of Apollo; concerning which see the notes on Lev 19:31 and Deu 18:11.

Fuente: Commentary on the Holy Bible by Thomas Coke

Act 16:16 . That Paul and his companions accepted this pressing invitation of Lydia, and chose her house for their abode, Luke leaves the reader to infer from , Act 16:15 , and he now passes over to another circumstance which occurred on another walk to the same mentioned before. What now follows thus belongs to quite another day. Heinrichs and Kuinoel assume that it attached itself directly to the preceding: that the conversion and baptism of Lydia had occurred while the women (Act 16:13 ) were waiting at the for the commencement of divine worship; and that, when they were about to enter into the , this affair with the soothsaying damsel occurred. In opposition to this it may be urged, first, that Act 16:15 would only interrupt and disturb the narrative (especially by ); secondly, that the beginning of Act 16:16 itself ( ) indicates the narration of a new event; and thirdly, that the instruction and baptism of Lydia, and still more of her whole house, cannot naturally be limited to so short a period.

According to the reading (see the critical remarks), the passage is to be interpreted: who was possessed by a spirit Python , i.e. by a demon, which prophesied from her belly . The damsel was a ventriloquist, and as such practised soothsaying. The name of the well-known Delphic dragon, (Apollod. i. 4. 1), became subsequently the name of a (Suidas, who has the quotation: , but was also, according to Plut. de def. orac. 9, p. 414 E, used appellatively , and that of soothsayers, who spoke from the belly . So also Suidas: , , , . This use of , corresponding to the Hebrew (which the LXX. render by , Lev 19:31 ; Lev 20:6 ; Lev 20:27 ; see Schleusner, Thes. II. p. 222), and also passing over to the Rabbins (R. Salomo on Deu 18:11 ; Sanhedr. f. 65. 1 in Wetstein), is to be assumed in our passage, as otherwise we could not see why Luke should have used this peculiar word, whose specific meaning (ventriloquist-soothsayer) was certainly the less strange to him, as the thing itself had so important allusions in the O.T. and LXX. suggesting it to those possessed of Jewish culture (1Sa 28:7 ), just as among the Greeks the jugglery which the ventriloquists (the or ) practised was well enough known; see Hermann, gottesd. Alterth. xlii. 16. Without doubt, the damsel was considered by those who had their fortunes told by her as possessed by a divinity; and that she so regarded herself, is to be inferred from the effect of the apostolic word (Act 16:18 ). Hers was a state of enthusiastic possession by this fixed idea, in which she actually might be capable of a certain clairvoyance, as in the transaction in our passage. Paul, in his Christian view (comp. 1Co 10:20 ), regards this condition of hers as that of a demoniac; Luke also so designates it, and treats her accordingly.

] There were thus several, who in succession or conjointly had her in service for the sake of gain. Comp. Walch, de servis vet. fatidicis, Jen. 1761.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 1786
A SPIRIT OF DIVINATION CAST OUT

Act 16:16-18. And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying: the same followed Paul and us, and cried, saying, These men are the servants of the most high God, which shew unto us the way of salvation. And this did she many days. But Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour.

IT has been thought by many, that all which the Scriptures speak respecting the possession of men by Satan, is merely figurative; and that the effects ascribed to such possessions must be referred to other causes. Accordingly, the expulsion of evil spirits from men by Jesus Christ is considered by them as only a cure of some particular disorders. But, if there be some passages which may possibly admit of such an interpretation, there are others that cannot be so explained. The damsel of whom our text speaks, is represented as having a spirit of divination; which, according to the opinion of the fore-mentioned persons, was a mere fiction only, to impose upon the credulity of the weak. Her art is regarded as nothing more than a conspiracy between her and her masters to deceive the world by juggling and imposture. But, if this was the case, how could the command given by St. Paul to the spirit that was in her, prevent her from practising the same deceits in future! Yet it did dispossess her of talents with which she had before been endowed, and deprived her masters of all hope of further gain from the exercise of those talents [Note: ver. 19.]. This is a clear proof, that she had really been possessed by an evil spirit; and that that spirit had imparted to her powers, different from any that are common to the rest of mankind. Without stopping to enter into the general question of Satanic possessions, which we consider as sufficiently determined by the fact recorded in our text, we shall confine our attention to the account here given of the damsel that was possessed; and shall notice,

The testimony she bore respecting them

In considering her testimony, we notice,

The design of it

[We doubt not but that it was intended to bring the Apostles into disrepute, and to induce a suspicion that they were in confederacy with the devil This was a scheme which Satan had long before practised in relation to our Lord himself, who, knowing his subtle intentions, repeatedly interposed with authority to prevent his further exercise of this device [Note: Luk 4:33-35; Luk 4:41.] ]

The substance was perfectly correct

[The testimony itself; the Apostles were the servants of the Most High God; and their one employment was, to shew unto men the way of salvation. The same is true also respecting us: for though we are not called precisely in the same way as the Apostles were, nor have precisely the same commission given to us, yet we are truly servants of God, sent by him, as his ambassadors, to bring men into a state of reconciliation with him; and we trust that, as it is our office, so it is our delight, to shew unto men the way of salvation. We come, preaching peace by Jesus Christ. We declare that Christ is the way, the truth, and the life; and that no man cometh unto the Father but by him On the other hand, we declare, that God will cast out none who come to him in that way; and that Christ will save to the uttermost all who come unto God by him ]

However gratifying we might suppose such a testimony to be, it was far from being acceptable to the Apostles; as we see by,

II.

The conduct they observed respecting her

For many days they waited, to see what God might do by her means: but at last they commiserated her state

[St. Paul was grieved at her, as well he might be: for, whilst she was bearing this testimony from day to day, she sought not the way of salvation for her own soul, and obstructed, rather than promoted, the salvation of others.
And have not we similar cause for grief on account of multitudes around us? Yes truly. There are many who espouse the cause of faithful ministers, and profess to believe the truths they preach, whilst yet they are altogether slaves of sin and Satan Now such are greatly to be pitied, both on account of the state of their own souls, and on account of the injury they do to the souls of others. As it respects themselves, their knowledge only aggravates their guilt [Note: Joh 3:19.]; and their casting a stumbling-block before others involves them in a heavier condemnation [Note: Mat 18:7.] ]

They exerted themselves for her relief

[Being endued with the power of working miracles, they commanded the evil spirit to come out of her: and that command, issued as it was in the name of Jesus Christ, instantly liberated her from her sore bondage.
To effect similar wonders is not in our power: but yet we are authorized to declare to men how they may obtain a similar deliverance. A believing application to Jesus will bring Omnipotence to their aid: and the strong man armed can no longer retain possession of their souls, when the stronger than he, even the Lord Jesus Christ, comes forth to eject him. Are there any then amongst you who know the truths of the Gospel without experiencing their sanctifying and saving efficacy? Cry mightily to the Lord; and he will work effectually in your behalf: yea, he will make use of the words which ye now hear, to turn you from darkness unto light, and from the power of Satan unto God ]

Now this subject opens the way to some important distinctions
Let us learn from hence,
1.

To distinguish between the advocates of the Gospel and the Gospel itself

[If any were hardened in their infidelity by means of that damsel, they were exceeding blameable; for her testimony did not at all affect either the persons respecting whom it was borne, or the Gospel itself. The adversaries of the Gospel are very fond of referring to the characters of its advocates; and if they can find that any of its professors have dishonoured it by their conduct, they will bring that as an argument against the Gospel itself. But was Jesus an impostor, because demoniacs confessed him to be the Christ? Were the Apostles less to be regarded as servants of the Most High God, because this damsel, by Satanic agency, bore testimony to them under that character? Or was the path, which they pointed out to men as the way of salvation, less worthy to be trodden, because it received her sanction? So then, neither is the Gospel less worthy of acceptance because some dishonour it by their conduct; nor are we the more to be considered as deceivers, because there may be amongst our hearers some who hold the truth in unrighteousness. The Gospel is wholly independent both of those who preach it and those who profess it: we call upon you therefore to receive it with all humility of mind. Whatever be the character of its advocates or its opponents, it declares the only way in which a sinner can be saved: and to those who cordially embrace it, it shall be the power of God unto salvation ]

To distinguish between an approbation of the Gospel, and the actual experience of it in our own souls

[Men, if they change their sentiments, and especially if they shew an attachment to the truths of the Gospel, are apt to think that they are truly converted unto God. But conversion is a change of heart, and not of sentiment only: it is a renewing in the spirit of our mind. Let us inquire then, not merely whether we are turned from darkness unto light, but whether we are turned from the power of Satan unto God. If we are still habitually under the power of Satan in any thing, we have no part nor lot in the Gospel salvation. Let us then search and try our hearts; and beg of God also to search and try us, lest we deceive our own souls, and perish in our sins. True it is, that if we receive the Gospel aright, we shall, like Lydia, shew a cordial attachment to those who are sent of God to dispense it to us: but we shall delight also in the commandments of our God; we shall live nigh to God in the constant exercise of prayer and praise; we shall grow up into his image, and be advancing from day to day in righteousness and true holiness. See to it then, brethren, that ye have these evidences of conversion; for then shall ye not be ashamed, when ye have respect unto all Gods commandments.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying: (17) The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which show unto us the way of salvation. (18) And this did she many days. But Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour.

There is somewhat very singular in what is here related. This damsel was evidently under an evil possession, as the craft she was engaged in proves. But what she said was strictly true, for the Apostles were the Lord’s servants, and shewed the way of salvation in preaching Christ, Joh 14:6 . But whether the Lord over-ruled the enemy which deluded her, to give an unwilling testimony to the truth, as it is in Jesus, as he did in the days of his flesh concerning Christ himself, Mar 1:24 , or whether the Lord did by her, as he did by the poor man possessed of an evil spirit among the tombs, suffer this evil possession to be for a time, for the greater manifestation of the Lord’s glory, I cannot presume to say. See Mar 5:1-20 and Commentary upon it. But it is worthy remark, that when in the name of the Lord Jesus, Paul commanded the evil spirit to come out, the infamous gain of her masters was at an end, and affords a reasonable hope, that, as in the case of the poor man among the tombs, this damsel might have been delivered, as he was, from the power of Satan to the living God. It is true that the scripture is silent, and hath not added this part to her history. We have therefore no authority to make the conclusion as certain. But it is equally true, that she was delivered from the delusion under which she had been, and therefore we are in some measure authorized to hope it. But here we leave the subject.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Chapter 56

Prayer

Almighty God, thou hast shown us that there is an open way from earth to heaven, from darkness to light, from death to life. We find all this liberty and advancement in Christ Jesus, Son of God, God the Son. Once our foundations were in the dust, but now we see heavenly places and heavenly liberties beyond, so that all things are ours, and all spaces, and our souls have come into a great inheritance, and are rich with an infinite estate. This is the Lord’s doing, and it is marvellous in our eyes. Thou hast touched our souls with the pain of a deep discontentment. We are now dissatisfied with time, and earth, and sense, and all things that can be held in the hand; and we yearn for an inheritance that is incorruptible, undefiled, and that fadeth not away, bright with thine own glory and imperishable as thine own duration. This also cometh forth from the Lord of hosts, which is wonderful in counsel and excellent in working. “These are thy glorious works, Parent of good.” These are thy new creations, thy continual resurrections, thy triumphings over death and night, and thy setting up of life and light and glory infinite. So, then, we stand in the God and Father of our Lord Jesus Christ; and we stand as on a rock that cannot be broken or overthrown, and that will never crumble away. This is our Father’s house. This is the strong foundation. This is a place found for souls that scorn the temptations of time, and long with wordless, painful, joyous yearning for whole heavens of liberty and service. We know that we have passed from death unto life by these new impulses of the soul. These are not the inspirations of earth, for thorns cannot bring forth grapes, neither can the dust grow the fruits of heaven. So, then, we know that we have an unction from the Holy One, and are free men, and are standing upon the right of a new charter, written and signed with blood. We are the sons of God astounding love! amazing grace! condescension Divine! that we who once wandered from God are brought back again amid the welcomings of angels and the trumpets of heaven! This is the Lord’s doing, and it is marvellous in our eyes. We have left the ground of the dead; we are no longer in the churchyard, but in the living sanctuary of the living God, and our mouth is opened every day with new hymn and psalm and shout of joy. The Lord continue his daily favor according to our daily need and pain, until the last little grey day of time shall vanish, and our souls shall pass, in the purity of infinite whiteness, into the inner places. Bless our daily bread, and it will do us good. Breathe upon us when we lie down to sleep, and we shall forget our sorrow for a while and our weariness shall become young strength. Pity us when we think we see and yet are blind of soul. Save us from the embarrassments which vex and entangle every life. May ours be the spirit of righteousness, lofty honour, and noble fidelity and constancy to things commanded of God. Then shall we have no perplexing questions vexing the conscience with many a doubt, and clouding the life with many a fear; but ours shall be the path of the just, which shineth more and more unto the perfect day. Remember our dear ones at home, so sick, so weak; longing to go, yet willing to stay; filled with wonder about the future, and pained with distress about the past. The Lord send comforting angels into chambers where human voices are lowered into whispers. The Lord himself be the Physician of those who need him most, and give them hope of soul where there cannot be recovery of body. Sit down beside the weary one and talk a while, and in listening to the voice Divine may human weariness be forgotten. Guide the young along the perilous road, where the tempters lie, where the mockers laugh, where the pits are deeply dug and well concealed. The Lord guide them, protect them, save them, and in old age give them a pure song. Be with us at home and abroad, in privacy, in public, everywhere a conscious, living, loving presence. So then our sins shall be forgiven in thy grace, and at the Cross of pain and blood and death we shall seal the covenant that saved us, and our hearts shall enter into a new joy. Hear thy people when they say from their hearts and with their voices, Amen and Amen.

Act 16:16-24

16. And it came to pass, as we were going to the place of prayer, that a certain maid having a spirit of divination [G. a spirit, a Python. Python denotes (1) the Delphic dragon; (2) as here, any such soothsaying demon; (3) any ventriloquist. See lxx., Lev 19:31 ; Isa 8:19 , etc.] met us, which brought her masters [the Philippian Divination Company; a common and most lucrative speculation in that sceptical and superstitious age, Act 8:9 ; Act 13:6 ; Act 19:19 ] much gain by soothsaying.

17. The same following after Paul and us cried out, saying, These men are servants [slaves] of the Most High God [ Luk 4:41 and Mar 5:7 ], which proclaim unto you [the spurious “us” of the A.V. included the demon] the [G. “a”] way of salvation.

18. And this she did for many days. But Paul, being sore troubled [G. “worn out”], turned and said to the spirit, I charge thee in the name of Jesus Christ to come out of her [ 1Co 10:20 ]. And it came out that very hour.

19. But when her masters saw that the hope of their gain was gone [note the motive of this the fir it Gentile persecution, 1Th 2:2 . The Greek has “come out” for “gone.” The “hope of their gain” and the demon parted together], they laid hold on Paul and Silas, and dragged them into the market-place [where were the civil courts and the city (civil judges ] before the rulers,

20. and when they had brought them unto the magistrates [G. “prtors.” Those having Roman military authority, as Pilate, would be more properly styled “rulers,” and the Greek city judges the “magistrates”], they said, These men, being Jews, do exceedingly trouble our city [G. “our city, though they are Jews.” The one subject race despises the other, and then is basely proud to call itself Roman],

21. and set forth customs which it is not lawful for us to receive, or to observe, being Romans.

22. And the multitude rose up together [with the masters and the city judges] against them: and the magistrates [the prtors, seeing this.] rent their garments off them, and commanded to beat them with rods [ 2Co 11:25 ].

23. And when they [ i.e., the lictors at their command] had laid many stripes upon them, they cast them into prison, charging the jailer to keep them safely [the use of the imperfect tense in the Greek not only indicates Luke’s presence, but also the designed publicity of these proceedings, whereby the angry mob was appeased. See Act 16:35 ]:

24. who, having received such a charge, cast them into the inner prison, and made their feet fast in the stocks [his zeal exceeded his orders].

Violent Transitions of Experience

NONE can bear such testimony to the real nature of goodness as bad spirits. How the fallen angels could preach! How eloquent upon goodness and purity could Satan himself be! I speak not now of those who have never been in the sanctuary and have never known what a vision of purity really is; I am speaking of fallen souls; spirits that have left their communion with God and taken up with other fellowships. Such souls could tell much of the real nature of goodness. They see it from another standpoint. They did not know how bright the light was until they felt the burden of the darkness. They could speak with all the vividness which comes of conscious contrast. Could not he say much of friendship who has lost it and gone over to the ranks of the alien? Could not he speak tenderly of home who has abandoned it and wandered in the wilderness where there is no way? Memory would become a source of inspiration. Reflection would open whole heavens for a moment, and show their concealed but wondrous light. So with the spirit that has known God and wandered away from him; it could speak with a barren and mocking eloquence not without soul-touching pathos of salvation, redemption, pardon, and coming heaven. But Christianity will not have such service. The poor damsel cried truly and rightly, “These men are the servants of the Most High God, which show unto us the way of salvation”; but her co-operation was declined. The devil can have no part or lot in Christian service. He is not in it! Though his word be true, his tone is wrong: yea, though he reads God’s own Bible word by word, his spirit stains whatever it touches; and the very pureness of the Divine truth might run risks of attaintment if touched by diabolic powers. What Paul could have done with this aid! How he could have been master of the situation! How he could have turned upon all those who held in captivity the infatuated girl, and said to them, “She is our ally; she knows the truth, and is not afraid to proclaim it, nor is she ashamed of its representatives and servants; she is our co-minister, and we are thankful for her aid”! These temptations are not without force; they operate upon human attention and confidence today. We say: “The thing spoken is true, therefore the men speaking it may also be true.” The logic is bad; all history condemns it. That is one of the instances of reasoning that ought to be true; but such is the subtlety of the human heart, and such its inconceivable depravity, that it is possible for the devil to speak truly regarding God and Christ, but the truth being devil-spoken, is not to be received upon such authority. Why not? Because the authority would not stop there. Take one draught at the devil’s well, and you shall have another; and he is so cunning of wrist and finger, he can twist the vessel so as to be deceiving your eye and be drawing bitterness when you thought he was drawing sweetness poison in vessels thought to be full of life. Have nothing to do with him. “Resist the devil, and he will flee from you.” Apostolic character was beautifully developed under such temptations as these. We see from such incidents better than we could do from merely doctrinal statement the pureness and nobility of the apostolic mind and the magnificent independence of truth. In the hands of the Apostles the truth did not go a-begging for patronage. When the Apostles handled this mighty theme, they did not ask any one to bear a part of the burden whose hands were not as clean as the new-fallen and untrodden snow. When will the Church refuse the bad man’s money? When will God’s Church say, No! to patronage that is not inspired by prayer? The Church is craven. She will take money from men who are damning the world six days out of seven to the utmost of their ability. She will lay the foundations of her tabernacles and temples upon money which is devil-won and devil-rusted. She is not grand. She is afraid of being poor. The Apostles many a time might have received aid, such as that which is described in the text. The very same kind of aid was offered to Jesus Christ himself; but he would never accept it. What could be more helpful than to have a spirit as from another world saying day after day, “These men are the servants of the Most High God, which show unto us the way of salvation”? It would then seem as if the world had joined in chorus to attest the identity and authority of the men. But in apostolic days the Church was heroic in poverty and invincible in weakness. We have come to totally false ideas about the Church, its station and influence, and its relation to worldly helps and props, and such co-operation as comes from questionable quarters. No Church can be poor, nor can any Church be weak. If it is a Church, it has Christ’s presence; therefore poverty and weakness are impossible in its history. Now, what whining we have about our “poor” churches and our “weak” churches! There are no such things! You must get rid of that sophism, or you will be mere church-mongers and church-mechanicians, having lost the spirit of Divine pride, the heavenly, lofty haughtiness that disdains ill-gotten and ill-offered wealth or patronage.

“And when her masters saw ” They made a profit out of her. They were “her masters.” One wonders that deluded people do not learn good lessons from the very language which is employed in describing them. One wonders that the poor drunkard does not learn wisdom from the mocking laugh that follows him when he totters out of the den where he lost his manhood. It is possible that some of ourselves may be under the influence of evil “masters.” There are many kinds of intoxication; there is an intoxication of vanity, as well as of blood; there is a titillation of selfishness, as well as a gratification of the palate. We may be profitably used by crafty “masters”; we may be made a convenience of only, and we must protest against this. The selfish man would make slaves of us all. It is in the nature of selfishness to make slaves. Why do we not see these things and stand upon eternal principles? Sometimes this young man, or that, may be put forward to ask questions or make impertinent statements, or, as it is called, “break the ice.” Older and craftier men may be making experiments upon your green youthfulness. What is your position in society? Are you dupes or are you dupers? Tyrants in the sense of the text, or slaves, as was this poor soothsaying damsel? Christ would have us all free. “If the Son, therefore, shall make you free, ye shall be free indeed.” Christ offers liberty. He has a yoke, but it is easy; He has a burden, but it is light. He is Master, but by the right of purity and by the claim of redeeming grace. Christ’s is not the mastery of strength that cannot be resisted, but of almightiness so complete that it can be gracious. “Come unto me, all ye that labour and are heavy laden, and I will give you rest.” The appeal of Christ is an appeal to reason; to the highest thought; to the noblest confidence; to the most unselfish impulses. Yes, a mastery; but by its completeness a benediction; a sovereignty Divine; not in strength only, but in tenderness.

“And when her masters saw that the hope of their gains was gone ” The bad man has a larger sphere in which to make money than the good man has. The good man is limited; the bad man is unlimited. Think what they were doing! Living upon this brain-bewildered damsel; making merchandise of her; always there to take the money she made. These men would sell the altar! Such men would sell the very Church of God. Such men would defile the dead for money; yea, they would sell their fathers’ bones for gold. Do not imagine that this is an ancient instance with a haze of romance about it, belonging to immemorial time; it is the work of today; the damnation of the present hour. There is no stopping-place in selfishness short of the very destruction of the universe. For selfish interests you cannot stop and say, “Enough.” This horse-leech was ever sated with blood. Begin, therefore, early to resist the devil. “It is not all gold that glitters.” There are some sovereigns that cannot be changed, and that burn the holder’s hand. There are some coins that honest fingers dare not touch. You may not have great wealth, but every penny is honest copper, and every sovereign honest gold, and it goes quite a long way in buying and selling. It has a peculiar power of multiplying itself under the touch of honest hands. Do not call yourself poor if you have today’s honestly gotten dinner waiting for you. That is a proof that you shall also dine to-morrow. No good thing shall be withheld from them that walk uprightly. “Seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you.” “I have been young and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread.” Crafty masters, dealers in superstition and quackery, may have their gain-bringing damsels taken away from them, but they who bank in heaven have effects inexhaustible.

Look at the spirit of the damsel’s masters. When Paul and Silas were brought into the market-place unto the rulers, the masters said, “These men, being Jews, do exceedingly trouble our city, and teach customs which are not lawful for us to receive, neither to observe, being Romans.” What liars they were! Not a word did they say about the “gains.” They were concerned for the “city”; they were honestly excited about the morals of the community! Not for the world would they have old traditions touched or old harmonies thrown into discord. What liars they were! Here is the crime of today, the miserable crime of working from one motive and trying to get credit for another. That is a contemporaneous offence. It is not a gray, historic, antiquated trick, but part and parcel of our own individual experience. It was practised yesterday; it is being practised today, and to-morrow the practice will be continued. The real motive of the masters was they were angry with the Apostles who had taken away their “gains.” The pretended motive of the masters was “customs” were being taught which it was not lawful for Romans to observe. Do we not sometimes hate in our hearts a man, and oppose him, and do all manner of evil to him, and then say that we have no personal envy or jealousy, but are concerned about some great question or public good? How professing Christians can tell lies! They can hunt a man to death, and over his cold bones can say they never had any personal ill-will to him, but they were concerned for customs and manners and traditions quite apart from all personal bearing and colour. This is human nature; and yet there are persons who quite disdain the idea of the doctrine of original sin or original depravity! They clasp their little babes in their arms and hug them and kiss them with the kisses of love and say, “No! No! Original depravity! Bless thee, no! No!” “The heart is deceitful above all things and desperately wicked.” We must not judge by action, as the magistrates in this case judged; but by motive, by inner thought, by spiritual intent may we so judge ourselves. A man wants to leave your service, or a particular neighbourhood, or a particular church, or a particular club, society, or fellowship. He will not tell the real reason, but he scourges his ingenuity to find some plausible reason for his action. Being so minded, he will find one; and he will speak it so loudly as to drown the inner voice, which is saying to him all the time, “Liar! liar!” The Gospel will have truth in the inward parts. The Gospel will have no pretence, mental reservation, or moral obliquity. It says, “Let your Yea be yea, and your Nay, nay, for whatsovever is more than these cometh of evil.” This is a square Gospel; it will have all things at right angles. It will insist upon trying all our work by the square and plummet of heaven. It would revolutionize the work. Why do not men receive it as the mightiest moral disinfectant, the only spiritual emancipation, because the only Divine redemption? Search your hearts and see whether the tongue has not often been subpoenaed to tell many lies. See to it whether you have not been acting from one motive whilst trying to get credit for another. “Search me, O God, and try me, and see if there be any wicked way in me, and lead me in the way everlasting.” “Create in me a clean heart, O God, and renew a right spirit within me.” “Thy word is keen and sharp, keener than a two-edged sword, piercing to the dividing asunder of the joints and marrow.” I would live a life that asks to be tested and searched by the just criticism of Heaven. But this is impossible. So come to me, God the Father, God the Son, and God the Holy Ghost, and take up thine abode with me, and make me more than conqueror in life’s daily fight. Thou, Triune God, knowest that I can look a lie. Make me so true of heart that the face and the voice may also be true. Why do not men receive this doctrine? It is because it is very hard; because it, first of all, breaks down selfishness, corruptness of will, perversity of imagination; because this doctrine will not only be our theologian, but our moralist; will not only talk to us on Sunday, but keep our books on Monday; will not only tempt the theological imagination to high metaphysical discussion, but test weights, scales, balances, measures; and have truth at home, in the shop, in the Church everywhere. What wonder that its founder was torn limb from limb, and left a blasted thing upon a Roman cross!

Fuente: The People’s Bible by Joseph Parker

16 And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying:

Ver. 16. Possessed with a spirit, &c. ] These the seventy seniors usually call , because the devil spake out of their bellies. For which cause also the Hebrews call them Oboth, or bottles; because the bellies of those women that were thus made use of by the devil were swelled as big as bottles. (Beza in loc.) In the year of grace 1536, a certain damsel at Frankfort in Germany, being possessed with a devil, and stark mad, swallowed down pieces of money with much gnashing of her teeth; which monies were presently wrung out of her hands and kept by various ones, &c. This is a true story, reported by Andrew Ebert, the minister of the place, who wrote the same to Luther, requesting his advice; which was, to pray hard for her, &c. (Bucholc. Chr.)

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

16. ] This happened on other occasions; not on the same day, as Heinrichs and Kuinoel fancy. In that case (besides other objections), if they had gone back from the house of Lydia to the place of prayer, the word would certainly have been , and not . In Act 16:15 is implied their taking up their abode with Lydia: in this verse that they habitually resorted to this place of prayer to teach, and that what follows happened on such occasions.

It may be remarked that the E. V. of ( ) , ‘ as we went to prayer ,’ has given rise to a curious abuse of the expression ‘ going to prayer ,’ in the sense of ‘ beginning to pray ,’ among the lower classes in England.

] On the whole subject of dmoniacal possession, see note on Mat 8:32 . This was a case in which the presence of the spirit was a patent fact , recognized by the heathen possessors and consulters of this female slave, and by them turned to account; and recognized also by the Christian teachers, as an instance of one of those works of the devil which their Lord came, and commissioned them, to destroy. All attempt to explain away such a narrative as this by the subterfuges of rationalism (as e.g. in Meyer, and even Lewin, i. 243, and apparently Hackett, p. 222), is more than ever futile. The fact of the spirit leaving the girl, and the masters finding the hope of their gains gone , is fatal : and we may see, notwithstanding all his attempts to account for it psychologically, that Meyer feels it to be so.

] Plut. de Defectu Oracul. p. 414, says (from a prophet, Eurycles), , . It is difficult to decide internally between the probabilities of and : I have retained the ancient reading, both from its external authority, and because I find so many Commentators explaining to be a name of Apollo , or the serpent Python , that the alteration into the gen. may thus be easily accounted for. Bp. Wordsworth has an interesting note on the probable reason for this new term appearing in the narrative, now that St. Paul is brought directly into contact with Greek and Roman divination.

Fuente: Henry Alford’s Greek Testament

Act 16:16 . If we add the article , see critical note: “to the place of prayer,” R.V. : in R.V., accusative, see critical note, “a spirit, a Python,” margin, i.e. , a ventriloquist (Ramsay). The passage most frequently quoted in illustration is Plutarch, De defectu Orac. , ix., from which it appears that ventriloquists who formerly took their name from a famous ventriloquist ( cf. Arist., Vesp. , 1019) were called . The word , ventriloquist (Hebrew ), of which is thus used as an equivalent, is the term employed in the LXX, Lev 19:31 ; Lev 20:6 ; Lev 20:27 , 1Sa 28:7 , etc., for those that have a familiar spirit ( cf. also the use of the two words . and amongt the Rabbis, R. Salomo on Deu 18:11 , and instances in Wetstein), i.e. , a man or a woman in whom is the spirit of divination; Gesenius uses for the divining spirit, the python, supposed to be present in the body of a sorcerer or conjurer, and illustrates from this passage in Acts, and adds that the LXX usually render correctly by , ventriloquists , since amongst the ancients this power of ventriloquism was often misused for the purposes of magic. But in addition to ventriloquism, it would certainly seem from the narrative in Acts that some prophetic power was claimed for the maiden, , so Blass in describing the . “credebatur dmon e ventre illorum loqui et vaticinari,” cf. , Arist., u. s. ); so too Suidas explains as , connecting the word directly with the Pythian serpent or dragon, the reputed guardian of the oracle at Delphi, slain by Apollo, the successor to the serpent’s oracular power. If therefore the girl was regarded as inspired by the Pythian Apollo, the expression in T.R. simply expresses the current pagan estimate of her state; this is the more probable as the physicians of the time, e.g. , Hippocrates, spoke of the way in which some symptoms of epilepsy were popularly attributed to Apollo, Neptune, etc.; article “Divination,” B.D. 2 , i., 490; C. and H., p. 231, smaller edition; Lightfoot, Phil. , p. 54; Plumptre and Wendt, in loco , and Page on the derivation of the word. : only in Luke and Paul; A. and R.V. “gain,” although primarily the word denotes work done, so Rendall, “business”; Wis 13:19 well illustrates its use here. The word is used of gain ( qustus ), Xen., Mem. , iii., 10, 1. , Act 16:19 , seems to imply not successive but joint owners (on the plural in Luke see Friedrich, p. 21). .: if Luke had believed in her power he would more probably have used . . used only here in N.T., but it is significant that in LXX it is always employed of lying prophets or of divination contrary to the law, e.g. , Deu 18:10 , 1Sa 28:8 (9), Eze 13:6 ; Eze 21:29 (34), Mic 3:11 , etc. The Greeks themselves distinguished between the two verbs and recognised the superior dignity of ; e.g. , Plato contrasts the who more or less rages ( cf. derivation , , thus fitly used of Pythonesses, Sibyls, and the like) with the , Timus , 71 E, 72 A, , Trench, Synonyms , i., 26.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Act 16:16-18

16It happened that as we were going to the place of prayer, a slave-girl having a spirit of divination met us, who was bringing her masters much profit by fortune-telling. 17Following after Paul and us, she kept crying out, saying, “These men are bond-servants of the Most High God, who are proclaiming to you the way of salvation.” 18She continued doing this for many days. But Paul was greatly annoyed, and turned and said to the spirit, “I command you in the name of Jesus Christ to come out of her!” And it came out at that very moment.

Act 16:16 “It happened” Apparently this occurred on another day, possibly the next Sabbath. This was a chance encounter, but God was fully involved for His purposes, as He is in every event, every personal encounter, every day!

“a spirit of divination” There are two terms used in this sentence to describe this slave girl. The first, “divination” (found only here in the NT) has an OT background, but uses different Greek terms in the Septuagint (cf. Lev 19:31; Lev 20:6; Lev 20:27; Deu 18:11; 1Sa 28:3; 1Sa 28:7; 2Ki 21:6; 1Ch 10:13). This was a demon-possessed person who, by chants, incantations, or the interpreting of natural phenomena (i.e., flight of birds, clouds, remains in a drinking cup, animal liver, etc.) could predict and, to some degree, affect the future.

In this Greek cultural setting the term is puthn, which comes out of Greek mythology where a giant serpent is killed by Apollo. This myth became an oracle rite (i.e., Delphi), where humans could consult the gods. This site was known for its temple snakes (i.e., pythons) who would crawl over people who lay down in the temple and allowed the snake to crawl over them for the purpose of knowing and affecting the future.

“by fortune telling” This term (present active participle, feminine, singular) is used only here in the NT. The root term is common in the Septuagint for “diviner, seer, prophet,” usually in a negative context. It means one who raves, thereby denoting the emotional trance which accompanies their prediction. Here it denotes one who predicts the future for profit. The contextual and lexical implication is that the girl was indwelt with an unclean spirit.

Act 16:17 “Following after Paul. . .kept crying out” This is a present active participle and an imperfect active indicative. She continued to follow and kept on crying out (cf. Act 16:18).

“These men are bondservants of the Most High God” Jesus would not accept demonic testimony (cf. Luk 8:28; Mar 1:24; Mar 3:11; Mat 8:29) and neither would Paul because it could lead to the implication of demonic support.

The term “Most High God” (cf. Mar 5:7; Luk 8:28) is used of YHWH (i.e., El, Elyon) in Gen 14:18-19; 2Sa 22:14 (see Special Topic at Act 1:6), but it was also used in this culture of Zeus. This spirit was not giving testimony to glorify God, but to associate the gospel with the demonic.

” who are proclaiming to you the way of salvation” There is no article with “way” (cf. NRSV). She was possibly saying that they were one of several ways to the Most High God. This demon is not trying to help Paul’s ministry. The purpose of this statement is

1. to identify Paul with divination

2. to present an alternative way, not the way of salvation (i.e., faith in Christ)

The NET Bible (p. 2022 #16) has a good discussion of the grammatical issues involved in translating “the way” vs. “a way.” It prefers “the way.”

The real issue is what the hearers in first century Philippi would have understood. In their cultural setting, “the Most High God” would have referred to Zeus, so the presence of absence of the definite article with “way” is not the exegetical issue.

Act 16:18 “Paul was greatly annoyed” In this instance Paul acted, not out of love, but out of irritation. Paul was human too! This same strong verb is found in the Septuagint in Ecc 10:9, where it means hard labor. In the NT it is used only here and in Act 4:2. It denotes someone who is completely worn out.

“to the spirit” Notice Paul does not address the slave girl, but the demon indwelling and controlling her. Paul’s exorcism was couched in the same manner as other NT exorcisms (i.e., in the name of Jesus). See the Special Topics: The Demonic and Exorcism at Act 5:16.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

damsel. Greek. paidiske. See note on Act 12:13. read “a spirit, a Python”. The Python was a serpent destroyed, according to Greek Mythology, by Apollo, who was hence called Pythius, and the priestess at the famous temple at Delph was called the Pythoness. Through her the oracle was delivered. See an instance of these oracular utterances in Pember’s Earth’s Earliest Ages, ch. XII. The term Python became equivalent to a soothsaying demon, as in the case of this slave-girl who had an evil spirit as “control”. She would be nowadays called a medium. The Lord’s commission in Mark 16 was to cast out demons (Act 16:17). To say that the girl was a ventriloquist, who was disconcerted, and so lost her power, shows what shifts are resorted to in order to get rid of the supernatural.

masters = owners. Greek. kurios. App-98.

gain. Greek. ergasia = work; hence, wages, pay. Only here, Act 16:19; Act 19:24, Act 19:25. Luk 12:58. Eph 4:19.

soothsaying = fortune-telling. Greek. manteuomai. Only here. In Septuagint used of false prophets. Deu 18:10. 1Sa 28:8, &c.

Fuente: Companion Bible Notes, Appendices and Graphics

16.] This happened on other occasions; not on the same day, as Heinrichs and Kuinoel fancy. In that case (besides other objections), if they had gone back from the house of Lydia to the place of prayer, the word would certainly have been , and not . In Act 16:15 is implied their taking up their abode with Lydia:-in this verse that they habitually resorted to this place of prayer to teach, and that what follows happened on such occasions.

It may be remarked that the E. V. of () , as we went to prayer, has given rise to a curious abuse of the expression going to prayer, in the sense of beginning to pray, among the lower classes in England.

] On the whole subject of dmoniacal possession, see note on Mat 8:32. This was a case in which the presence of the spirit was a patent fact, recognized by the heathen possessors and consulters of this female slave, and by them turned to account; and recognized also by the Christian teachers, as an instance of one of those works of the devil which their Lord came, and commissioned them, to destroy. All attempt to explain away such a narrative as this by the subterfuges of rationalism (as e.g. in Meyer, and even Lewin, i. 243, and apparently Hackett, p. 222), is more than ever futile. The fact of the spirit leaving the girl, and the masters finding the hope of their gains gone, is fatal: and we may see, notwithstanding all his attempts to account for it psychologically, that Meyer feels it to be so.

] Plut. de Defectu Oracul. p. 414, says (from a prophet, Eurycles), , . It is difficult to decide internally between the probabilities of and : I have retained the ancient reading, both from its external authority, and because I find so many Commentators explaining to be a name of Apollo, or the serpent Python, that the alteration into the gen. may thus be easily accounted for. Bp. Wordsworth has an interesting note on the probable reason for this new term appearing in the narrative, now that St. Paul is brought directly into contact with Greek and Roman divination.

Fuente: The Greek Testament

Act 16:16. ) Hesychius explains as , ventriloquist diviner: although in a wider sense denotes any one whatsoever, from whom one may , inquire.-) Fraud nourishes such gain: true religion does away with it.

Fuente: Gnomon of the New Testament

Act 16:16-24

PAUL AND SILAS IN PRISON

Act 16:16-24

16 And it came to pass, as we were going-Paul and his company continued to visit the place of prayer by the riverside in Philippi after the conversion of Lydia and her household for some days; we are not told just how long they continued to visit this place; they could get an audience there and hence preach the gospel to those who gathered there. One day while they were on their way to this place of prayer a certain maid having a spirit of divination met them; Luke is in the company, as he uses the pronoun us. This maid was a slave, and she was possessed with a spirit of divination; the Greek is pneuma puthona, which means the spirit of python. Python was the spirit that traditionally guarded Delphi. In Greek mythology Python was a dragon, which was slain by Apollo, who was called the Pythian Apollo; and as Apollo was the god of oracles, his priests were said to be inspired by him. This slave girl was owned by joint owners who used her powers as a source of revenue, and it appears that they made large sums of money from her unfortunate condition.

17 The same following after Paul and us-This maiden followed Paul, Silas, and Luke: Timothy may have been in the company. As she followed them she cried out to those who were in hearing distance that these men are servants of the Most High God; the heathen used this inscription for the Supreme Being; her testimony was like that borne by the demoniacs to Jesus as Son of the Most High God. (Luk 8:28.) Demons frequently bore testimony to the divinity of Jesus. (Mat 8:29; Mar 1:24 Mar 3:11; Luk 4:41.) This maiden may have heard Paul preach about Jesus as the way of salvation. She knew the mission of Paul and his company; he preached Jesus to sinners as the way of salvation.

18 And this she did for many days.-She kept this testimony before the public by repeating her words for many days. Paul was not willing to receive the testimony of this spirit of divination ; he wanted the faith of people to be based upon the word of God, the testimony of the Holy Spirit, and not upon the testimony of demons. Paul, being sore troubled at the persistent testimony of this maiden, rebuked the spirit by saying: I charge thee in the name of Jesus Christ to come out of her. Paul recognized the demon or evil spirit in her and spoke to it. He commanded the spirit in the name of Jesus Christ, or by his authority, to come out of her. This was according to the promise of Jesus. (Mar 16:17.) Paul did not want any evidence from this source, as he did not want the homage of the people of Lystra. (Act 14:14.) The evil spirit obeyed immediately and came out of her.

19 But when her masters saw-When those who jointly owned her saw that the hope of their gain was gone, they were angry with Paul and Silas and seized them and dragged them into the marketplace before the rulers.” The marketplace” was the Roman forum near which would be the courts of law as in our courthouse square. They were seeking for revenge; hence, they had Paul and Silas arrested and brought before the proper authorities for trial and punishment.

20-21 and when they had brought them unto the magistrates,-Magistrates” is from the Greek strategois,” and literally means leader of an army, or general”; but in civic life it means a governor. Strategois” is the Greek rendering of the Latin praetores,” or praetors; the Roman praetors were accompanied by lictors,” who bore rods with which to punish those who were convicted. The joint owners of this slave girl attempted to prejudice the court before any evidence was given; they said these men, being Jews,” caused trouble in the city. They caused the trouble by setting forth customs” which, they said, they were not according to law to receive, or to observe,” as Roman citizens. There is a sharp contrast between Paul and his company, being Jews, and those who were making the charge as Roman citizens. Roman magistrates would not pass sentence on abstract theological questions (Act 18:15), but if the peace was disturbed or a secret sect was organized, the magistrates would pass sentence on these things. The Roman law forbade Romans to introduce or practice any new religion; they were required to worship their own gods and no others. The Jews were permitted to practice their own religion, provided they did not attempt to proselyte Roman citizens. Hence, when Paul and Silas preached Jesus, they were preaching a new religion and were subject to prosecution and punishment according to the Roman law. The owners of this girl sought vengeance on Paul and Silas by thus bearing witness against them.

22 And the multitude rose up together against them:-There was no mob, as Paul and Silas were in the hands of officers, but a sudden and violent uprising of the people reinforced the charges that had been made against them; there was a strong appeal to race and national prejudice. This violent uprising had its influence on the magistrates, and they rent their garments off them, and commanded that Paul and Silas be beaten with rods. The magistrates did not tear their own clothes off themselves, but did tear the clothes off Paul and Silas that the lictors might beat their bare backs with their rods. The magistrates gave the orders that Paul and Silas be beaten with rods. Paul later said: Thrice was I beaten with rods. (2Co 11:25.) This may have been one of the times.

23 And when they had laid many stripes upon them,- Many stripes is from the Greek pollas plegas the Jewish law was forty stripes save one, or thirty-nine stripes. (2Co 11:24.) The Roman custom depended on the whims of the judge; it was a severe ordeal. It was the custom to inflict the stripes on the naked body. After Paul and Silas were beaten they were then put in prison and the jailer given strict orders to keep them safely. Luke does not include himself or Timothy in this punishment.

24 who, having received such a charge,-The jailer was given strict orders to put them in prison, and was given such strict orders that he thought he would put them in the safest place, so he cast them into the inner prison, and made their feet fast in the stocks. The inner prison was the third compartment of the prison. In a Roman prison there were usually three distinct parts: (1) the communiora, or where the prisoners had light and fresh air; (2) the interiora, shut off by strong iron gates with bars and locks; (3) the tullianium, or dungeon, the place of execution or for one condemned to die. Not only were they put in the inner prison, but their feet were placed in the stocks. Usually the stocks were fixed so that the arms and legs, and even necks of the prisoners were confined; but here only the feet were placed in the stocks. Stocks was an instrument of torture as well as confinement, consisting of heavy pieces of wood with holes, into which the feet were placed in such a manner that they were stretched widely apart so as to cause the sufferer great pain. Paul and Silas were placed in such torture during this eventful night.

Fuente: Old and New Testaments Restoration Commentary

47. WHY WERE PAUL AND SILAS IMPRISONED?

Act 16:16-40

Though they had done nothing at Philippi except preach the gospel of Christ and cast an unclean spirit out of a young woman, Paul and Silas were unjustly arrested, beaten, and publicly humiliated as common criminals. Why? Were they out of God’s will? Had the Lord forsaken them? Was the angry mob out of God’s control? Had satan managed to thwart God’s purpose? Nonsense! “Our God is in the heavens: he hath done whatsoever he hath pleased” (Psa 115:3). Paul and Silas were arrested and thrown into prison at Philippi in violation of Roman law (Act 16:35-39), because the jailor in that prison was one of God’s elect and the appointed time of mercy and love had come when he must be converted by the grace of God.

The first lesson taught and illustrated in this passage is one frequently set before us throughout the book of Acts: GOD SOVEREIGNLY RULES ALL THINGS FOR THE GOOD OF HIS ELECT (Act 16:16-24). There was an elect soul at the Philippi prison to whom Paul must preach the gospel. But their paths would never have crossed had God not sovereignly intervened to accomplish it. In order to accomplish his purpose of grace, God overruled the rantings of a demon possessed woman and the malice of an angry mob (Psa 76:10; Rom 8:28).

God’s servants refused the praise of a fortune teller (Act 16:16-18). Refusing to be associated with this satanic woman and her satanic religion, Paul turned and cast the demon out of her by the power of Christ. Three things need to be understood: (1) All forms of sorcery, witchcraft, and fortune telling are forbidden in the scriptures as satanic devices (Lev 19:26-31; Lev 20:6; Deu 18:9-14; Isa 8:19; Mal 3:5). (2) God’s servants will not receive the praise and commendation of those who do not worship the Lord God. And (3) exorcism, like healing and the gift of tongues were apostolic gifts, confirming the apostles as God’s messengers in the apostolic age (Heb 2:3-4). Those gifts are not active in the church today because they are no longer needed (1Co 13:10).

Even the wrath and wicked deeds of reprobate men accomplish the purpose of God (Act 16:19-24). Though the damsel spoke what satan inspired her to speak and the men of the city did exactly what their anger and greed led them to do, God wisely and sovereignly used them to bring Paul to preach the gospel to a chosen sinner so that he might be saved (Psa 76:10). Election determined who would be saved (Eph 1:3-6). Predestination determined all things for the accomplishment of God’s gracious purpose (Eph 1:11). Providence is God’s wise and orderly disposition of all things in the sovereign accomplishment of his purpose (Rom 8:28-30). As it is written, “All things are of God” (2Co 5:18).

The second thing we learn from this passage is the fact that FAITH IN CHRIST CAUSES BELIEVERS TO JOYFULLY SUBMIT TO THE WILL OF GOD (Act 16:25-28). Paul and Silas recognized that their imprisonment was as much the work of God as their daily provisions. Therefore, they were both confident and joyful. In the time of trouble they did not seek a christian counsellor, psychiatrist, or therapist. They did not become emotional wrecks. They believed God. Therefore they prayed. Happy are those souls who learn thus to deal with their troubles (Heb 4:15-16; 1Pe 5:6-7).

Moreover, these men offered to God the sacrifices of praise and thanksgiving in the midst of great trouble. They “sang praises unto God: and the prisoners heard them.” Why shouldn’t they? Believing God, they were full of joy. They knew their imprisonment was the will of God and that God’s will is always good. Therefore they gave thanks (1Th 5:16-18). The believers joy is the joy of faith (Php 1:25). It is not circumstantial, but spiritual. It is a joy that glows in the dark.

The Lord has a way of assuring his tried and afflicted people that all is well, that he is upon his throne, and that he is with them. He graciously demonstrated his presence with and approval of Paul and Silas by a remarkable, providential intervention. He sent an earthquake that did no harm, but only good (Act 16:26). Immediately, Paul thought of his captor, whom he knew would most likely kill himself if his prisoners escaped (Act 16:26-27). What an example he was, even in great trial. In the midst of his trouble, Paul carefully sought the comfort and welfare of a man who was his enemy.

Thirdly, we are taught that GOD PROMISES ETERNAL SALVATION TO ALL WHO BELIEVE ON THE LORD JESUS CHRIST (Act 16:29-34). The jailor cried, “Sirs, what must I do to be saved?” Like all natural men, when seized with the fear of death and the wrath of God, this man thought he could and should do something to obtain God’s salvation. Paul did not rebuke him for his error, but rather simply said, “Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.” Essentially, his words mean – “Man, you cannot do anything to be saved. You must trust Christ alone as your Lord and Savior. Believe on him and you shall be saved. And if the members of your family trust him, they too shall be saved!” Having made that declaration, Paul proceeded to instruct the chosen sinner and his household in the gospel of Christ (Act 16:32). Once they heard the message of grace and redemption in Christ, both the jailor and all his household were converted by the grace of God (Act 16:33-34). They all believed on Christ. They all confessed him in believer’s baptism. They all rejoiced in God their Savior. And they all did what they could to comfort and assist the men who brought the message of grace to them.

Learn this too, THE ONLY DIFFERENCE BETWEEN THOSE WHO BELIEVE AND THOSE WHO BELIEVE NOT IS THE DISTINGUISHING GRACE OF GOD (Act 16:35-39). The magistrates had seen the same things the jailor did. They felt the earthquake. They were filled with fear. But their hearts were unbroken. What made the difference between them and the jailor? Why did he believe God while they refused to believe? The answer is GRACE! (Read 1Co 4:7; 1Co 15:10). He was one of the Lord’s sheep. They were not (Joh 10:25-27). Grace sought him out. Grace gave him life. Grace gave him faith. Grace made him a new creature (2Co 5:17).

The fifth lesson taught here is that THE BELIEVER’S TRIALS EQUIP HIM TO COMFORT OTHERS IN THEIR TIME OF TRIAL (Act 16:40). Paul and Silas gathered their brothers and sisters together to comfort them and strengthen their hearts in the faith. I am sure Paul told them what God had done, how that the Lord was with them in their trouble, and how grace had come to the jailor’s house. Just before leaving them, the apostle must have urged them ever to cling to Christ and trust him, assuring them that no matter what their outward circumstances might be, all is well, eternally well, because God is accomplishing his purpose of grace (Rom 8:28-39).

Fuente: Discovering Christ In Selected Books of the Bible

spirit

(Greek – ,” “a Python).”

Fuente: Scofield Reference Bible Notes

as: Act 16:13

possessed: Act 16:18, Act 8:9-11, Exo 7:11, Exo 7:12, Deu 13:1-3, Deu 18:9-11, 1Sa 28:7, 1Ch 10:13, Isa 8:19, Gal 5:20, 2Ti 3:8

divination: or, Python

which: Act 19:24, 1Ti 6:10, 2Pe 2:3, Rev 18:11-13

Reciprocal: Exo 22:18 – General Lev 19:31 – General Num 22:6 – I wot 1Sa 18:10 – and he prophesied 1Sa 28:3 – put away 1Ki 18:29 – prophesied 2Ki 17:17 – used 2Ki 21:6 – familiar 2Ki 23:24 – the workers Eze 21:21 – to use Dan 5:11 – master Mar 1:34 – and suffered Luk 8:28 – he cried Act 21:8 – we that Heb 10:25 – forsaking

Fuente: The Treasury of Scripture Knowledge

Act 16:16. This damsel did not possess anything supernatural as a bestowal from God. She had some kind of factulty by which she bewitched her patrons and made them think she could foretell events. She was somewhat like the modern “fortunetellers,” and brought a good income for her sponsors.

Fuente: Combined Bible Commentary

Act 16:16. As we went to prayer. This should be rendered as in above verse, to the place of prayer.

A certain damsel possessed with a spirit of divination met us. This was a female slave possessed, to translate the Greek literally, with the spirit of a Pythoness. Python was the spirit that traditionally guarded Delphi; it was slain by Apollo, and hence the gods name Pythias. To be possessed by the spirit of Pythoness was, in other words, to be possessed by a prophetic spirit or demon [ ]. The name was subsequently given to any supposed soothsaying demon. Hesychius states that the term came to be used for a soothsaying ventriloquist among the ancients; the power of ventriloquism was often misused for the purposes of magic. Augustine even calls this girl ventriloqua femina.

She was the slave of several joint-owners, who used her unhappy powers as a source of gain for themselves, and appear to have made large sums out of the exhibition of this grievously-afflicted soul.

Paul, when he met her, and had had several opportunities of observing her, recognised that she was one of those many unhappy beings who, in the first days of Christianity, were afflicted with grievous soul maladies. In the Gospels, these wretched ones, called demoniacs, now and again came in contact with Jesus, and at once recognising His power, the indwelling demons set free the soul they were tormenting. On the difficult question of what these demoniacs mentioned in the various books of the New Testament were, and whether they appeared only in that period when our Lord came in the flesh, see the weighty remarks of Archbishop Trench (Miracles, p. 162, etc.), where the whole question of demoniacal possession is discussed at length.

Fuente: A Popular Commentary on the New Testament

As we went to prayer, a damsel possessed met us. That is, As the apostles went towards the forementioned place of prayer, a damsel possessed with the devil, by whose inspiration she foretold future things, and revealed many secrets to them that consulted her, followed them, crying out, These are the servants of the most high God, who declare unto us the way of salvation.

Where observe, 1. That the father of lies sometimes speaks the truth, though, never for truth’s sake, but for his own advantage: here what the devil said was truth, but it was for devilish ends; he transforms himself now into an angel of light, to draw men on to believe him the prince of darkness.

Observe, 2. How St. Paul refuses the devil’s testimony concerning himself, even when he spake the truth. The testimony of truth from the father of lies, is enough to render truth itself suspected.

Observe, 3.the authority which St. Paul takes upon him in the name of Christ to dispossess the devil, and cast him out of the damsel: Paul said, I command thee in the name of Jesus to come out of her: and he came out the same hour.

These words St. Paul uttered by the motion of the Holy Spirit, and relying by faith on the promise of Christ made by himself to his apostles, That in his name they should cast out devils; Mar 16:17 accordingly he received power from on high to cast out this daring devil.

Observe, 4. How Satan seeks to be revenged on Paul for dispossessing of him: he raises up an hot persecution, and soon casts him into prison, who had cast the devil out of the damsel. If we disturb and trouble Satan, he will be sure to trouble and disturb us. Such ministers as make the greatest opposition against Satan, must expect to meet with the greatest opposition from him.

Observe, 5. Who were the instruments which Satan stirs up to raise this persecution against the apostles: they were the rulers and the rabble: The multitude rose up, and the magistrates rent their clothes, cast them into the inner prison, and made their feet fast in the stocks. Thus were the holy apostles, and innocent servants of Jesus Christ, imprisoned, and treated as the vilest malefactors, only for opposing Satan, and seeking the welfare of mankind.

Observe, lastly, That love of money was the root of all this persecution. The damsel’s masters perceiving that their gain was gone, and that she could help them to no more money by telling people their fortunes, the devil of discontent possessed them. They stir up persecution against the apostles, they cast them into prison, into the inward prison, and to make all sure, set them in the stocks.

Fuente: Expository Notes with Practical Observations on the New Testament

Paul and Silas Imprisoned

Luke reported that the group went for prayer, possibly daily. A slave girl who was demon possessed followed them crying out, “These men are the servants of the Most High God, who proclaim to us the way of salvation.” It might seem that such an occurrence would be very helpful in furthering the gospel, but Paul clearly did not think so. After all, the people believed this girl could foretell the future and her masters made considerable profit in the process. Further, as McGarvey notes, to accept the recommendation of demons would have been to lend credence to anything else the demon might have made her say, even lies. So, Paul cast out the demon by the authority of Jesus.

Her masters, seeing their profit potential ruined, grabbed Paul and Silas and dragged them before the authorities in the marketplace. They based their accusations on racial prejudice, which may have been heightened by the fact that Claudias had banished Jews from Rome ( Act 18:2 ). This may also explain why Luke, a Greek physician, and Timothy, whose father was Greek, were not also seized. Mob rule prevailed and the magistrates had Paul and Silas beaten, cast into the inner prison and their feet placed in stocks ( Act 16:16-24 ).

Fuente: Gary Hampton Commentary on Selected Books

Act 16:16. As we went to prayer Or to the place of prayer, mentioned before; a certain damsel met us (that is, met Paul and his three companions) possessed with a spirit of divination Greek, , having a spirit of Python, or Apollo. This title, it is generally said, was given to Apollo, on account of his having destroyed a monstrous serpent that was called Python; or a person who for his cruelty was surnamed Python, that is, serpent or dragon, from whence Apollo had the name of Pythius. Plutarch tells us, that those who were inspired with this spirit were , persons who spake as seeming to send the voice from their bellies; and Galen mentions the same fact. The manner in which Luke relates the story, plainly implies that he thought this to be a real possession, and that Paul himself viewed it in that light. Nor can the girls behaviour, or his, or that of her masters afterward, be accounted for, without allowing this to have been the case. It is well known that the Hebrews called the spirit with which such persons were supposed to be agitated, , ob, because the bodies of those who appeared to be possessed by it were violently distended, like leathern bottles full of wine, and ready to burst. Compare Job 32:18-19. Which brought her masters much gain by soothsaying That is, by pretending, with the assistance of a familiar spirit, to discover stolen goods, and to point out the concealed authors of mischiefs, and to disclose the general good or ill-fortune of the persons who applied to her, and their success in particular affairs, with other secrets, for which many ignorant persons, in all countries, are willing to give money. See notes on Deu 18:10-11; 1Sa 28:7.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

16-18. We are next introduced to an incident which led to a decided change in the fortunes of Paul and Silas. (16) “And it came to pass, as we were going to prayer, there met us a certain female servant, having a spirit of divination, who brought her masters much gain by soothsaying. (17) The same followed Paul and us, and cried out, saying, These men are servants of the most high God, who show us the way of salvation. (18) She did this for many days. But Paul, being much grieved, turned and said to the spirit, I command you, in the name of Jesus Christ, to come out of her. And he came out the same hour.” Demons exhibited a knowledge of the person of Jesus, and the mission of himself and the apostles, which seems not to have been derived from preaching. This was a superhuman knowledge. But there is no evidence known to me that they could foretell future events, though it was believed by the heathen generally that they could. It was the prevalent confidence in the vaticinations of persons possessed by them that enables this girl to bring her owners much gain.

If Paul had reasoned as many do at the present day, he would have been glad that this girl followed him with such a proclamation. It was the very thing of which he was trying to convince the people of Philippi, who already had confidence in the demoniac. Why, then, was he not rejoiced at so powerful co-operation, instead of being grieved, and shutting the mouth of an apparent friend? It must be because he saw the matter in a far different light from that in which it appears to those advocates of “spirit rappings,” who exult in them as affording strong confirmation of the gospel.

The course pursued by Paul was the same with that of Jesus, who invariably stopped the mouths of demons when they attempted to testify to his claims. The propriety of this course will be apparent upon observing: First, That to have permitted demons to testify for the truth would have convinced the people that there was an alliance between them and the preachers. Second, This supposed alliance would have caused all the good repute of Jesus and the apostles to reflect upon the demons, and all the evil repute of demons to reflect upon them. It was an ingenious effort of the devil to ally himself with Jesus Christ, in order the more effectually to defeat his purposes. If Christ and the apostles had given countenance to demons while telling the truth, they could have used their indorsement to gain credence when telling a lie; and thus, believers would have been left to the mercy of seducing spirits, fulfilling, with the apparent sanction of Christ, the prophesy of Paul that, “In the latter times men shall depart from the faith, giving heed to seducing spirits and teachings of demons, speaking lies in disguise, having the conscience seared with a hot iron.” To guard against this result, it was necessary to exorcise all demons who ventured to speak in favor of the truth.

In the present instance, Paul could not pursue the settled course of the apostles, without greatly depreciating the value of the slave; and doubtless it was an extreme reluctance to interference with the rights of property which had induced him to submit to the annoyance of so many days. At length, seeing no other means of relief, he cast the demon out, and, in doing so, framed the exorcising sentence in such a way as to indicate an antagonism between the demon and Jesus Christ; saying, “In the name of Jesus Christ I command you to come out of her.” The immediate obedience of the spirit demonstrated the authority of the name by which Paul spoke, and thus the very attempt of the devil to gain an apparent alliance with Jesus through this demon was made the occasion of demonstrating the divine power of the latter.

Fuente: McGarvey and Pendleton Commentaries (New Testament)

16-18. A fortune-telling female slave, who brought much money to her owners by her Satanic incantations, continues to follow these evangelists day by day, incessantly crying after them, These men are servants of the most high God, who proclaim unto us the way of salvation! Of course, her incessant clamor was seriously impedimental to the intelligent audibility of their street preaching in their daily peregrinations. Ere long forbearance has ceased to be a virtue, and Paul, utterly worn out with her clamor, turns and speaks to the demon of vaticination dwelling in her, and bids him to come out of her. Hence that very hour the demon evacuated the damsel, responsive to the mandate of Paul. This is demonstrative proof of demoniacal possession and supernatural revelation at the present day. Satan, in all ages, has been permitted to demonstrate his personality, thus refuting the infidel dogma of no personal devil, which always proves the antecedent of denying the existence of a personal God. In ancient sorcery, mediaeval witchcraft and modern spiritualism, Christian science, hypnotism, et cetera, we have in all ages the demonstration of demoniacal possessions It is as true and real to-day as in any preceding age. Here you see that the power of vaticination, on the part of this damsel, appertained altogether to this familiar spirit which dwelt in her. Paul did not speak to the damsel, but to the spirit, when he ordered him to come out of her. Hence we see the demon occupied her distinct from and independent of her own human spirit, which throws clear light on all the supernatural incantations of modern spiritualism. They actually possess and hold communion with disembodied demons which throng the air.

Fuente: William Godbey’s Commentary on the New Testament

Act 16:16-18. Exorcism of a Possessed Girl.The walk to the place of prayer is made frequently, and the party comes to be known. A girl who carried on a trade in the fortune-telling of these days notes them; a girl believed to be possessed by a python, a spirit which could on being consulted foretell or warn, possibly a ventriloquist. She attaches herself to the party and gives her version, to be taken as inspired, of what they are. The treatment for possession is applied to her successfully by Paul, who is wearied of hearing her, and her gift ceases at once (cf. Mar 1:23 ff; Mar 3:11 f.).

Fuente: Peake’s Commentary on the Bible

Verse 16

Went to prayer; were going to the place of prayer, mentioned in Acts 16:13, on some occasion subsequent to their meeting with Lydia.–Soothsaying. It scarcely need be said that these powers of divination were pretended. Paul treats the case as one of demoniacal possession.

Fuente: Abbott’s Illustrated New Testament

16:16 {10} And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of {f} divination met us, which brought her masters much gain by soothsaying:

(10) Satan transforms himself into an angel of light, and covets to enter by undermining, but Paul openly stops him, and casts him out.

(f) This is a sure sign of the god Apollo, who would give answers to those that asked him.

Fuente: Geneva Bible Notes

Luke probably recorded the conversion of three very different individuals in Philippi to illustrate the appeal and power of the gospel. The demon-possessed "slave-girl" (cf. Rhoda, Act 12:13) who met the missionaries on their way to the prayer meeting (Act 16:13) was a tool of her masters who used her to make money through fortunetelling. The demon (Gr. pneuma pythona) within her knew of Paul and announced through her who he was and what he was doing (cf. Mar 1:24; Mar 3:11; Mar 5:7; Luk 4:34; Luk 8:28).

"The Python was a mythical serpent or dragon that guarded the temple and oracle of Apollo, located on the southern slope of Mount Parnassus to the north of the Gulf of Corinth. It was supposed to have lived at the foot of Mount Parnassus and to have eventually been killed by Apollo (cf. Strabo Geography 9.3.12). Later the word python came to mean a demon-possessed person through whom the Python spoke-even a ventriloquist was thought to have such a spirit living in his or her belly (cf. Plutarch De Defectu Oraculorum 9.414)." [Note: Longenecker, p. 462.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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