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

See on Acts 12:13.

Spirit of divination (πνεῦμα Πύθωνα)

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

Soothsaying (μαντευομένη)

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

"And as the word she spake

Within the door, all suddenly her visage and her hue

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

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

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

As he drew nigher."

Aeneid, vi., 45 sq.

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

Went out with the evil spirit.

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

Jews

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

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

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

To beat (ῥαβδίζειν)

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

See on Acts 5:21.

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

Stocks (ξύλον)

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

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

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

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

Sprang in

See on ran in, Acts 14:14.

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

Washed their stripes (ἔλουσεν ἀπὸ τῶν πληγῶν)

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

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

Believing (πεπιστευκὼς)

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

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

"Ho, trumpets, sound a war-note !

He, lictors, clear the way!

The knights will ride, in all their pride,

Along the streets to day."

Macaulay, Lays of Ancient Rome.

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

Those men

Contemptuous.

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