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Song of Solomon
Acts 16 COMMENTARY (Pulpit)
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Then came he to Derbe and Lystra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father
- And he came also
then came he
, A.V. and T.R.;
of a Jewess
of a certain woman which was a Jewess
, A.V. and T.R.;
, A.V. For
. and notes. This time St. Paul visited Derbe first, whereas before he came from Lystra to Derbe (
Acts 14:6, 8, 21
; viz. at Lystra (see
2 Timothy 3:11
A certain disciple
; i.e. a Christian (
). From St. Paul's speaking of Timothy as "my own sou in the faith" (
1 Timothy 1:2
2 Timothy 1:2
), and from his special mention of Timothy's mother Eunice (
2 Timothy 1:5
), it is probable that both mother and son were converted by St. Paul at his first visit to Lystra, some years before (
. It is a Greek name, meaning "one who honors God" (formed, like
Timoleon, Timolaus, Timocrates
, etc.). It was a not uncommon name, and occurs repeatedly in the Books of the Maccabees (1 Macc. 5:6; 2 Macc. 8:30, etc.). Another form is
Timothy is uniformly spoken of by St. Paul in terms of eulogy and warm affection (see, besides the passages above quoted,
1 Corinthians 4:17
1 Corinthians 16:10
; and the general tone of the Epistles to Timothy).
2 Timothy 1:5
), also a Greek name (equivalent to
), though borne by a Jewess.
Gentile (see Hark 7:26;
1 Corinthians 10:32
). Had his father been a proselyte, it would probably have been said that he was (Bengel).
Which was well reported of by the brethren that were at Lystra and Iconium.
- The same
, A.V. This is an improvement, as making it plain that it was Timothy, not his father, who was
well reported of
. For the phrase,
At Lystra and Iconium
; coupled together, as in
2 Timothy 3:11
. It appears, too, from
, that there was close communication between Icouium and Lystra. The brethren at Iconium would, therefore, naturally know all about young Timothy (comp.
1 Timothy 3:7
Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek.
- He took
. The Jewish origin of Timothy on his mother's side was a sufficient reason for circumcising him, according to the maxim,
Partus sequitur ventrem.
And it could be done without prejudice to the rights of Gentile converts as established in the decrees of which St. Paul was bearer.
Because of the Jews
; not the Christian Jews, who ought to know better than trust in circumcision, but the unbelieving Jews, who would be scandalized if St. Paul had an uncircumcised man for his fellow-laborer (see
1 Corinthians 10:20
And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem.
on their way
which had been
And so were the churches established in the faith, and increased in number daily.
the Churches were strengthened
were the Churches established
, A.V. In number;
in the number of their members (comp.
). For the phrase,
, "They were made firm in the faith," comp.
Τὸ στερέωμα τῆς
εἰς Ξριστὸν πίστεως ὑμῶν
, "The steadfastness of your faith." The word is used in its physical sense in
αὐτοῦ αἱ βάσεις κ.τ.λ
feet and anklebones received strength," became fast and firm instead of being loose and vacillating.
Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia,
- And they went
now when they had gone
, A.V. and T.R.;
through the region of Phrygia and Galatia
throughout Phrygia and the region of Galatia
, A.V. and T.R.;
The region of Phrygia and Galatia
is always a noun substantive, and cannot be here taken as an adjective belonging to
: and we have in
exactly the same collation as that of the A.V. here, only in an inverted order:
χώραν καὶ Φρυγίας
. Even if the
is properly omitted, as in the R.T., before
, the passage must equally be construed as in the A.V. The Galatians were Celts, the descendants of those Gauls who invaded Asia in the
third century B.C.
This passage seems to show conclusively that Derbe and Lystra and Iconium were not comprehended by St. Paul under Galatia, and were not the Churches to whom the Epistle to the Galatians was addressed; and forcibly suggest that the Galatian Churches were founded by St. Paul in the course of the visit here so briefly mentioned by St. Luke. Asia is here used in its restricted sense of that district on the western coast of Asia Minor, of which Ephesus was the capital. It is in this sense that it is used also in
. St. Paul apparently wished to go to Ephesus. But the time was not yet come. It was the purpose of the Holy Ghost that the Galatian Churches should be founded first, and then the Churches of Macedonia and Achaia. The apostles were
, did not go anywhere of their own accord (comp.
Matthew 10:5, 6
After they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not.
- And when
, A.V. and T.R.;
come over against
and the Spirit of Jesus
but the Spirit
, A.V. and T.R. But the phrase, "the Spirit of Jesus," occurs nowhere in the New Testament, and is on that account very improbable here, though there is considerable manuscript authority for it. It is accepted by Meyer and Alford and Wordsworth, following Griesbach, Lachmann, Tischendorf, etc.
And they passing by Mysia came down to Troas.
, A.V. They would have gone north to Bithynia, where, we know from
1 Peter 1:1
, there were many Jews. But the Spirit ordered them westwards, to the seacoast of Troas, that they might be ready to sail for Macedonia. In like manner Abraham went out not knowing whither he went (
). Truly the footsteps of God's providence are not known!
And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us.
- There was a man
standing, beseeching him, and saying
there stood a man
and prayed him, saying
, A.V. Thus was ushered in the most momentous event in the history of Europe, the going forth of the Word of the Lord from Jerusalem to enlighten the nations of the West, and bring them into the fold of Jesus Christ. Paul saw and heard this in a vision in the night. It is net called a dream (Bengel), but was like the vision seen by Ananias (
), and those seen by Paul (
). A vision (
) is distinguished from a dream (
). It is applied to things of a marvelous character seen objectively, as to the Transfiguration (
)and to the burning bush (
And after he had seen the vision, immediately we endeavoured to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them.
- When for
, A.V. and T.R.
, only here in the sense of "concluding or "gathering." In
it is "proving." In
it means to "join together." In classical Greek to "bring together" in the sense of" reconciling," sometimes of" agreeing" to a proposition. In the LXX., to ,' instruct," "teach" (
1 Corinthians 2:16
). In this verse we first remark the very important introduction of the pronoun we into the narrative, marking the presence of the historian himself, and showing that he first joined St. Paul at Tread He went with him to Philippi (ver. 12), and there he appears to have stopped till St. Paul returned there in his third missionary journey on his way from Achaia to Jerusalem (
Acts 20:5, 6
), where we find him still with the apostle (
Acts 20:17, 18
). We again find him with St. Paul at Caesarea, while he was a prisoner there (
), and he accompanied him on the voyage to Rome, which is the last place where we heir of him (
Acts 27:2, 3
. etc.; Acts 28:2, 11, 14-16;
). It is quite characteristic of Holy Scripture that things are told, or appear on the face of the narrative, without any explanation. Who Luke was, what brought him to Troas, how he became a companion of St. Paul, whether as his medical adviser or otherwise, we know not. His Christian modesty forbade his speaking about himself.
Therefore loosing from Troas, we came with a straight course to Samothracia, and the next
, A.V. (
, elsewhere only in
, A.V. In the New Testament this latter phrase only occurs in the Acts.
And from thence to Philippi, which is the chief city of that part of Macedonia,
a colony: and we were in that city abiding certain days.
city of Macedonia, the first of the district, a Roman colony
the chief city of that part of Macedonia, and a colony
A city of Macedonia
, etc. This is a difficult sentence. The natural way of construing the words undoubtedly is, as in the A.V., "which is the chief city of the [or, ' that'] district of Macedonia, and a colony." The only difficulty in the way of so taking it is that when AEmilius Paulus, as related by Livy (45:29), divided the conquered kingdom of Macedonia into four districts (
), Amphi-pelts was made the capital of the district in which Philippi was situated. But the epithet
does not necessarily mean the capital; it is found on coins applied to cities which were not capitals. Besides, in the interval of above two hundred years between Aemilius Paulus and St. Paul (from s.c. 167 to A.D. ), it is very probable that the city of Philippi, with its gold-mines and its privileges as a colony, may have really become the capital. And so Lewin, following Wetstein, understands it (vol. it. p. 209). We know that in the reign of Theodosius the Younger, when Macedonia was divided into two provinces, Philippi became the ecclesiastical head of Macedonia Prima. It had been made a colony by Augustus Caesar, with the name "Col. Jul. Aug. Philip.,"
Colonia Augusta Julia Philippensis ('Dict. of Greek and Roman Geog.'). It must, therefore, anyhow have been a place of first-rate importance at this time. Those, however, who do not accept this explanation, couple
, "which is the first colony-city," etc, Others take
in a local sense, "the first city you come to in Macedonia" (Conybeare and Howson, Alford, Bengel, etc.). The R.V. seems to take
πρώτη τῆς μερίδος
as a further description of it - a most awkward construction. Alford renders it, "which is the first Macedonian city of the district.' But the natural way of construing a passage is almost always the best, and nothing prevents us from believing that St. Luke, who knew Philippi intimately, was strictly accurate in calling it "the chief city of the district of Macedonia,"
the district in which it was situated. That
is the technical name of the division of a province appears from the title
, applied by Josephus to a certain Apollonius, governor, under Antiochus Epiphanes, of the district in which Samaria was included ('Ant. Jud.,' 12. 5:5). The ancient name of Philippi was Dates first, then Krenides - the springs, or wells; and the word used by Livy of the districts of Macedonia,
pars prima, secunda
, etc., is an exact translation of
It received the name of Philippi, from Philip, the father of Alexander the Great, who extracted a great revenue from its gold-mines. Its great historical celebrity arises from the battle in the plain of Philippi, in which the republican party, under Brutus and Cassius, received its death-blow from Octavius and Antony. (For a full description of Philippi, and of the privileges of a colony, see Conybeare and Howson, vol. 1:311, etc., and Lewin, vol. 1.
. Alford, following certain manuscripts, reads
, "in the city itself," as distinguished from the place outside the city, where the
was. But, perhaps, St. Luke uses the word "this" from Philippi being the place of his own residence, and where he may have drawn up the narrative on the spot.
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
- Sabbath day
we went forth without the gate
we went out of the city
, A.V. and T.R. (
we supposed there Was a place of prayer
prayer was wont to be made
were come together
By a river side
river side is the natural way of expressing it in English. The river is not the Strymon, which is a day's journey distant from Philippi, but probably a small stream called the Gangas or Gangites, which is crossed by the Via Eguatia, about a mile out of Philippi. The neighborhood of water, either near a stream or on the seashore, was usually preferred by the Jews as a place for prayer, as affording facility for ablutions (see Josephus, 'Ant. Jud.,' 14:10, 23; and other passages quoted by Alford). The phrase,
, should be rendered, not as in the R.V., but more nearly as the A.V.,
where a prayer-meeting
was accustomed to be held
this particular spot was the usual place where such Jews or proselytes as happened to be at Philippi met for prayer. It also appears from Epiphanius (' Hear.,' 80, § 1, quoted by Alford) that the Jews usually had their
, whether buildings, or open spaces,
, outside the city. The wayside crosses are of the nature of
And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard
: whose heart the Lord opened, that she attended unto the things which were spoken of Paul.
to give heed
that she attended
A certain woman
, etc. Whether her personal name was Lydia, or whether she was commonly so called on account of her native country and her trade, must remain uncertain. Thyatira was in Lydia. Lydian women, from the time of Homer downwards, were famous for their purple dyes; and it appears from an inscription found in Thyatira, that there was there a guild of dyers, called
One that worshipped God
a proselyte. So in
οἱ σεβόμενοι προσήλυτοι
proselytes. And so
women. And so, in
, Justus is described as
one who worshipped God (see too
Acts 17:4, 17
Cornelius is spoken of as
εὐσεβὴς καὶ φοβούμενος τὸν Θεὸν
. It has been suggested that possibly Euodias and Syntyche (
) were of the same class, and converted at the same time as Lydia. There is certainly a coincidence between the mention of the women in ver. 13 and the prominence given to the Philippian women in
Philippians 4:2, 3
. It is well observed by Chrysostom, on the latter part of this verse, "
opening of the heart was God's work, the attending was hers: so that it was both God's doing and man's" (camp.
Philippians 2:12, 13
) is applied as here to the heart (2 Macc. 1:4); to the eyes (
); to the ears (
Mark 7:34, 35
); to the understanding (
); to the Scriptures (
); "Corclausum per se. Dei est id aporire "(Bengel).
And when she was baptized, and her household, she besought
, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide
. And she constrained us.
When she was baptized
; showing that St. Paul, as St. Peter (
Acts 2:38, 41
), as Philip (
), as Ananias (
), as our Lord himself (
), had put holy baptism in the very forefront of his teaching (camp.
). And her household (comp. ver. 33;
1 Corinthians 1:16
2 Timothy 4:19
). This frequent mention of whole households as received into the Church seems necessarily to imply infant baptism. The exhortations to children as members of the Church in
Ephesians 6:1, 2
, lead to the same inference.
Come into my house
, etc. A beautiful specimen of true hospitality; comp.
1 Peter 4:9
1 Timothy 5:10
3 John 5-8; also
2 Kings 4:8-10
, where, however, the Greek word for "constrained" is
, not as here
, which only occurs elsewhere in the New Testament in
. In the LXX. it is used in
1 Samuel 28:23
; Gem 19:3 (Cod. Alex.) 9 (in a different sense);
2 Kings 2:17
2 Kings 5:16
. Her large hospitality does not bear out Chrysostom's remark as to her humble station of lift,.
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:
- Were going to the place of prayer
went to prayer
, A.V. and T.R.;
that a certain maid
a certain damsel
The place of prayer
of the R.T. undoubtedly means "the place of prayer," the
They went there, doubtless, every sabbath. What follows happened on one occasion after Lydia's baptism.
A spirit of divination
, R.T.). "
denotat quemlibet ex quo
datur," "any one of whom inquiry may be made" (Bengel). It was a name of Apollo in his character of a giver of oracles. Delphi itself, where his chief oracle was, was sometimes called
was a common epithet of Apollo. The name Python (Plut.,' De Defect.
,' cap. 9) came thence to be applied to a ventriloquist (Hebrew
), or to the spirit that was conceived to dwell in ventriloquists and to speak by them, just as in Hebrew the ventriloquist was sometimes called
if a woman), the owner of a spirit of divination, or simply
, a diviner (see
1 Samuel 28:7
(twice) for the first use, and
1 Samuel 28:3
; for the second). In some passages, as 1 Kings 28:6 and
, it is doubtful whether
means the ventriloquist or the spirit. The feminine plural
1 Samuel 28:3, 9
) seems always to denote the women, who, like the damsel in the text, practiced the art of ventriloquistic necromancy, whether really possessed by a spirit or feigning to be so. The word
is only found here in the New Testament. The LXX. usually render
; then, by metonymy,
proceeding from such trade (
Acts 19:24, 25
). So one name of these ventriloquists was
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.
- Following after
for the servants, A.V.;
proclaim unto you
show unto us
, A.V. and T.R. This testimony of the spirit of divination to the doctrine of St. Paul is analogous to that of the unclean spirits who cried out to Jesus, "Thou art the Son of God" (
Luke 4:34, 35
); and St. Paul's dealing with the spirit of divination was similar to that of our Lord's with the evil spirits in the cases referred to. What was the motive of the damsel, or the spirit by which she was possessed, for so crying out, or St. Paul's for so silencing her, we are not told. Perhaps she interrupted him, and diverted the minds of those to whom he was preaching. And he did not like the mixture of lies with truth. The motive of
which was one cause of our Lord's rebuke to the spirits would not apply in the case of St. Paul.
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.
- She did
, as in
; and ver. 23 of this chapter, etc.). The only other instances of exorcism by St. Paul are these recorded in
and 15. The question of possession by spirits is too large a one to be discussed here. It must suffice to notice that St. Paul in his action (as our Lord before him had done), and St. Luke in his narrative, distinctly treat
by the power of Christ, as real.
And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew
into the marketplace unto the rulers,
, A.V. (
bald hold on
Meyer thinks these were the city judges, or magistrates (who always had their court in the
, or forum), by whom Paul and Silas were sent to the praetors (
) for judgment. So in
, the litigants go to the
, first, and he sends them on to the
, or judge, who orders them for punishment. This seems a more probable explanation than that commonly adopted (Howson, Alford, Renan, Lewin, etc.), that the
mean the same officers. No reason can be conceived for Luke's calling them
if he meant
, or for naming the office's twice over when once was sufficient. Nor is it likely that officers of such high rank as the duumviri, or proctors, as they had come to be called, should be always in the forum, to try every petty case (see articles "Colonia, Duumviri," and "Praetor," in 'Dict. of Greek and Roman Antiquities'). It seems, therefore, that Meyer's explanation is right. At Athens the general term
was applied to inferior magistrates, as well as to the nine archons ('Dict. of Greek and Roman Antiquities' "Archon"). Ver. 20. - When
they had brought
the praetors. Philippi, being a colony, was governed by Roman magistrates called duumviri, corresponding to the two consuls at Rome. But we learn from Cicero that in his time the duuraviri in the colonies were beginning to be called praetors, a little previously used only at Rome ('De Leg. Agrar.,' 34), and to be preceded by lictors (
of ver. 35). Two inscriptions have been found in which the duumviri of Philippi are mentioned (Lewin, p. 26).
And brought them to the magistrates, saying, 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.
- Set forth
, A.V.; or
; in a special sense, as members of a colony.
And the multitude rose up together against them: and the magistrates rent off their clothes, and commanded to beat
their garments off them
rent off their clothes
beat them with rods
, marking that they were beaten by the lictors, or
(see ver. 35). The phrase rent ... off (
) is only found here in the New Testament, but it is frequently used of stripping off garments, in classical Greek and in 2 Macc. 4:38; and by Josephus ('Ant. Jud.,' 6. 14:6) of David rending his garments - a circumstance not mentioned in the Bible narrative (
1 Samuel 30:4
And when they had laid many stripes upon them, they cast
into prison, charging the jailor to keep them safely:
Who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks.
In the stocks
, sometimes called
was of different forms, and used as a punishment. Sometimes it was a kind of heavy wooden collar put on the neck of a prisoner, whence the phrase,
Χύλῳ φιμοῦν τὴν αὐχένα
(Aristoph., 'Nubes,' 592)," To make fast his neck in the pillory." Sometimes it was what Aristophanes calls
, "stocks with five holes," two for the feet, two for the hands, and one for the neck. Here, as in
(where the LXX. word is
, a stake, or log), it is simply" the stocks." Thus Paul and Silas, first stripped and 1,catch, then put in the inner prison, and further made fast in the stocks, were treated with the utmost possible rigour and severity. See St. Paul's vivid reminiscence of the outrage (
1 Thessalonians 2:2
And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them.
- But about
were praying and singing hymns
prayed and sang praises
, etc. Their
was now the dungeon and the sleeks. But, though they were but two, the Lord was in the midst of them, according to his promise, and manifested his gracious presence in the striking deliverance which follows.
Were listening to them
, found only here in the New Testament. But the substantive,
, hearkening ("to hearken," A.V.), occurs in the LXX. of
1 Samuel 15:22
. What a scene I The dark inner dungeon; the prisoners fast in the stocks, their backs still bleeding and smarting from the stripes; the companionship of criminals and outcasts of society; the midnight hour; and not groans, or curses, or complaints, but joyous trustful songs of praise ringing through the vault! while their companions in the jail listened with astonishment to the heavenly sound in that place of shame wad sorrow.
And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and every one's bands were loosed.
, A.V., as
Acts 5:21, 23
All the doors were opened
. This would be the natural effect of the earthquake.
). St. Luke always follows the Attic usage of
, in the neuter (romp.
). St. Paul follows the Hellenistic usage of
, in the masculine (
). In many instances (genitive and dative) it is, of course, impossible to determine whether the word is masculine or neuter.
And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled.
- The jailor being roused
the keeper of the prison awaking
he drew out
was about to kill
would have killed
, A.V. This readiness to kill himself rather than incur the disgrace of failure in his charge is characteristic of the Roman soldier (comp.
But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here.
Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas,
he called for lights
then he called for a light
, A.V. (
is the accusative plural, though not a very common form;
is often used in the sense of "a lamp," or, as we say, "a light");
trembling for fear
came trembling and
And brought them out, and said, Sirs, what must I do to be saved?
And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.
, A.V. and T.R.;
thou and thy house
and thy house
And they spake unto him the word of the Lord, and to all that were in his house.
- They spake the Word
they spake unto him the Word
, etc., A.V.;
, A.V. Observe that Paul and Silas preached the Word of God's saving health to the penitent and contrite jailor before they thought of having their own smarting wounds washed and dressed. Observe, too, that they spake the Word of life to illuminate his soul before they administered the sacrament of baptism.
And he took them the same hour of the night, and washed
stripes; and was baptized, he and all his, straightway.
Washed their stripes
. Mark the jailor's faith working by love.
He and all his
. The phrase seems purposely adapted to include family, slaves, and all under his roof. If the conversion of the jailor and his house was sudden, the circumstances which led to it were of unusual power - the earthquake, the loosing of the prisoners' bands, the midnight hour, the words of grace and love and lifo from the apostle's mouth.
And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house.
- He brought them up
when he had brought them
, A.V. (
, a stronger word than
1 Peter 1:6
with all his house, having believed in God
believing in God with all his house
, A.V. The word
. rendered "with all his house," occurs only here in the New Testament. But it is used by the LXX. in
and elsewhere, and by Josephus, etc. The more classical form is
. The A.V. gives the meaning better than the R.V. The faith and the joy were both common to the jailor and his house.
And when it was day, the magistrates sent the serjeants, saying, Let those men go.
for and, A.V.
the printers or duumviri, as in ver. 22 (where see note).
; i.e. the lictors (ver. 22, note).
And the keeper of the prison told this saying to Paul, The magistrates have sent to let you go: now therefore depart, and go in peace.
keeper of the prison
, A.V., as ver. 27;
reported the words
told this saying
, A.V. and T.R.;
But Paul said unto them, They have beaten us openly uncondemned, being Romans, and have cast
into prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out.
men that are
do they now cast
now do they thrust
bring for fetch
Men that are Romans
. We have exactly the same phrase in
, on a similar occasion, where also is the only other example of the word
with a like meaning ("untried," "without trial"), is common in classical Greek. The Latin phrase is
By the Lex Valeria (A.U.C. 254), "No quis magistratus civem Romanum adversus provocationem necaret neve verberaret," every Roman citizen had a right to appeal (
) to the populace against any sentence of death or stripes pronounced by the consuls or any other magistrate; and by the Lex Porcia (A.U.C. 506), no Roman citizen could be scourged. Silas, it appears from the phrase, "us... men that are Romans," was also a
But nothing more is known about it. It does not appear why their exemption as Roman citizens was not made good before; but probably the magistrates refused to listen to any plea in their haste and violence.
And the serjeants told these words unto the magistrates: and they feared, when they heard that they were Romans.
And they came and besought them, and brought
out, and desired
to depart out of the city.
- When they had brought them out they asked
brought them out and desired
to go away from
to depart out of
And they went out of the prison, and entered into
the house of
Lydia: and when they had seen the brethren, they comforted them, and departed.
from Philippi, according to the magistrates' request in ver. 39. This is much clearer in the T.R. and A.V. than in the Revised Text and Version, because the same word,
, is used in both places. The R.T. in ver. 39 -
destroys the reference, and rather suggests that they merely" went out "of Lydia's house, which they had "entered into." It appears from the first verse of
had passed," etc.) that St. Luke stopped at Philippi, and probably made it his head-quarters till St. Paul's last journey from Macedonia to Jerusalem, some six or seven years later (
). What became of Timothy we are not expressly told, only we find him at Beroea in
1 Thessalonians 3:5
; and at Corinth (
1 Thessalonians 1:1
2 Thessalonians 1:1
1 Thessalonians 3:6
). Probably he accompanied St. Paul, but is not named, being still only a subordinate person in the mission.
Courtesy of Open Bible
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