collapse all  

Text -- Acts 16:16 (NET)

Strongs On/Off
Context
Paul and Silas Are Thrown Into Prison
16:16 Now as we were going to the place of prayer, a slave girl met us who had a spirit that enabled her to foretell the future by supernatural means. She brought her owners a great profit by fortune-telling.
Parallel   Cross Reference (TSK)   ITL  
Table of Contents

Word/Phrase Notes
Robertson , Vincent , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , Combined Bible , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey

Other
Evidence

collapse all
Commentary -- Word/Phrase Notes (per phrase)

Robertson: Act 16:16 - -- A spirit of divination ( pneuma puthōna ). So the correct text with accusative (apparition, a spirit, a python), not the genitive (puthōnos ). H...

A spirit of divination ( pneuma puthōna ).

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

Robertson: Act 16:16 - -- Brought ( pareichen ). Imperfect active of parechō , a steady source of income.

Brought ( pareichen ).

Imperfect active of parechō , a steady source of income.

Robertson: Act 16:16 - -- Much gain ( ergasian pollēn ). Work, business, from ergazomai , to work.

Much gain ( ergasian pollēn ).

Work, business, from ergazomai , to work.

Robertson: Act 16:16 - -- Her masters ( tois kuriois autēs ). Dative case. Joint owners of this poor slave girl who were exploiting her calamity, whatever it was, for selfis...

Her masters ( tois kuriois autēs ).

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

Vincent: Act 16:16 - -- Damsel See on Act 12:13.

Damsel

See on Act 12:13.

Vincent: Act 16:16 - -- Spirit of divination ( πνεῦμα Πύθωνα ) Lit., a spirit, a Python. Python, in the Greek mythology, was the serpent which guarded ...

Spirit of divination ( πνεῦμα Πύθωνα )

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

Vincent: Act 16:16 - -- Soothsaying ( μαντευομένη ) Akin to μαίνομαι , to rave, in allusion to the temporary madness which possessed the priestes...

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.

JFB: Act 16:16-18 - -- The words imply that it was on their way to the usual place of public prayer, by the river-side, that this took place; therefore not on the same day w...

The words imply that it was on their way to the usual place of public prayer, by the river-side, that this took place; therefore not on the same day with what had just occurred.

JFB: Act 16:16-18 - -- A female servant, and in this case a slave (Act 16:19).

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

JFB: Act 16:16-18 - -- Or, of Python, that is, a spirit supposed to be inspired by the Pythian Apollo, or of the same nature. The reality of this demoniacal possession is as...

Or, of Python, that is, a spirit supposed to be inspired by the Pythian Apollo, or of the same nature. The reality of this demoniacal possession is as undeniable as that of any in the Gospel history.

Clarke: Act 16:16 - -- As we went to prayer - Εις προσευχην, Into the proseucha : see on Act 16:13 (note), and on Luk 6:12 (note). The article, την, is a...

As we went to prayer - Εις προσευχην, Into the proseucha : see on Act 16:13 (note), and on Luk 6:12 (note). The article, την, is added here by ABCE, several others, Origen and Theophylact: thus makes the place more emphatic, and seems to determine the above meaning of προσευχην 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

Clarke: Act 16:16 - -- Possessed with a spirit of divination - Εχουσαν πνευμα πυθωνος, Having a spirit of Python, or of Apollo. Pytho was, according t...

Possessed with a spirit of divination - Εχουσαν πνευμα πυθωνος, 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, πυθων was applied to the εγγαϚριμυθοι, or ventriloquists. Hesychius defines πυθων, δαιμονιον μαντικον, a divining demon; and it was evidently such a one that possessed this young woman, and which Paul expelled, Act 16:18. See on this subject the notes on Lev 19:31 (note), and Deu 18:11 (note)

Clarke: Act 16:16 - -- Brought her masters much gain by soothsaying - Μαντευουενη, By divination, or what we call telling fortunes. Our term soothsaying coming...

Brought her masters much gain by soothsaying - Μαντευουενη, By divination, or what we call telling fortunes. Our term soothsaying coming from the Anglo-Saxon, truth, and 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.

Calvin: Act 16:16 - -- 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...

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. −

Defender: Act 16:16 - -- The "spirit of divination" was actually a "pythonic spirit," so named because of the legendary serpent slain by Apollo, who supposedly was the god of ...

The "spirit of divination" was actually a "pythonic spirit," so named because of the legendary serpent slain by Apollo, who supposedly was the god of prophecy."

TSK: Act 16:16 - -- 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 divina...

collapse all
Commentary -- Word/Phrase Notes (per Verse)

Barnes: Act 16:16 - -- 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 whi...

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.

Poole: Act 16:16 - -- 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...

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 .

Haydock: Act 16:16 - -- A pythonical spirit. A spirit pretending to divination, to tell secrets, and things to come. See 2 Kings xxviii; Isaias viii. 19. (Witham) --- A d...

A pythonical spirit. A spirit pretending to divination, to tell secrets, and things to come. See 2 Kings xxviii; Isaias viii. 19. (Witham) ---

A divining spirit, which pretended to foretell things to come. It is strictly forbidden every where throughout the old law to have any dealings with persons of this description. (Deuteronomy xviii. 10; Leviticus xx. 27; &c.) Hence it would appear that these superstitions were of early practice among mankind. It is lamentable that the present age is still credulous enough to believe in such impostures. The ignorance of mankind, it appears, has always been made a source of emolument to the designing. (Haydock)

Gill: Act 16:16 - -- 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...

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, πυνθανεσθαι, to inquire of him and consult with him, about difficult matters y; or rather from the Hebrew word פתן, 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, Lev 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), זה פיתום, this is "Python": and so Jarchi on Deu 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.

expand all
Commentary -- Verse Notes / Footnotes

NET Notes: Act 16:16 On this term see BDAG 616 s.v. μαντεύομαι. It was used of those who gave oracles.

Geneva Bible: Act 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 ...

expand all
Commentary -- Verse Range Notes

TSK Synopsis: Act 16:1-40 - --1 Paul having circumcised Timothy,7 and being called by the Spirit from one country to another,14 converts Lydia,16 and casts out a spirit of divinati...

Combined Bible: Act 16:16 - --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...

MHCC: Act 16:16-24 - --Satan, though the father of lies, will declare the most important truths, when he can thereby serve his purposes. But much mischief is done to the rea...

Matthew Henry: Act 16:16-24 - -- 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 ...

Barclay: Act 16:16-24 - --If Lydia came from the top end of the social scale, this slave-girl came from the bottom. She was what was called a Pytho, that is, a person who c...

Constable: Act 9:32--Rom 1:1 - --III. THE WITNESS TO THE UTTERMOST PART OF THE EARTH 9:32--28:31 Luke next recorded the church's expansion beyond...

Constable: Act 16:6--19:21 - --C. The extension of the church to the Aegean shores 16:6-19:20 The missionary outreach narrated in this ...

Constable: Act 16:11--17:16 - --2. The ministry in Macedonia 16:11-17:15 Luke recorded Paul's ministry in Philippi, Thessalonica...

Constable: Act 16:11-40 - --Ministry in Philippi 16:11-40 Luke devoted more space to Paul's evangelizing in Philippi than he did to the apostle's activities in any other city on ...

College: Act 16:1-40 - --ACTS 16 3. The Visit to Derbe and Lystra (16:1-4) 1 He came to Derbe and then to Lystra, where a disciple named Timothy lived, whose mother was a Je...

McGarvey: Act 16:16-18 - --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 g...

expand all
Commentary -- Other

Evidence: Act 16:16 Those who think they are contacting their dead loved ones through the occult are actually contacting " familiar spirits" (demons), a forbidden practi...

expand all
Introduction / Outline

Robertson: Acts (Book Introduction) THE ACTS OF THE APOSTLES By Way of Introduction But for the Acts we should know nothing of the early apostolic period save what is told in the Epi...

JFB: Acts (Book Introduction) THIS book is to the Gospels what the fruit is to the tree that bears it. In the Gospels we see the corn of wheat falling into the ground and dying: in...

JFB: Acts (Outline) INTRODUCTION--LAST DAYS OF OUR LORD UPON EARTH--HIS ASCENSION. (Act 1:1-11) RETURN OF THE ELEVEN TO JERUSALEM--PROCEEDINGS IN THE UPPER ROOM TILL PEN...

TSK: Acts (Book Introduction) The Acts of the Apostles is a most valuable portion of Divine revelation; and, independently of its universal reception in the Christian church, as an...

TSK: Acts 16 (Chapter Introduction) Overview Act 16:1, Paul having circumcised Timothy, Act 16:7, and being called by the Spirit from one country to another, Act 16:14. converts Lydi...

Poole: Acts 16 (Chapter Introduction) CHAPTER 16

MHCC: Acts (Book Introduction) This book unites the Gospels to the Epistles. It contains many particulars concerning the apostles Peter and Paul, and of the Christian church from th...

MHCC: Acts 16 (Chapter Introduction) (Act 16:1-5) Paul takes Timothy to be his assistant. (Act 16:6-15) Paul proceeds to Macedonia, The conversion of Lydia. (Act 16:16-24) An evil spiri...

Matthew Henry: Acts (Book Introduction) An Exposition, with Practical Observations, of The Acts of the Apostles We have with an abundant satisfaction seen the foundation of our holy religion...

Matthew Henry: Acts 16 (Chapter Introduction) It is some rebuke to Barnabas that after he left Paul we hear no more of him, of what he did or suffered for Christ. But Paul, as he was recommende...

Barclay: Acts (Book Introduction) INTRODUCTION TO THE ACTS OF THE APOSTLES A Precious Book In one sense Acts is the most important book in the New Testament. It is the simple truth t...

Barclay: Acts 16 (Chapter Introduction) A Son In The Faith (Act_16:1-5) The Gospel Comes To Europe (Act_16:6-10) Europe's First Convert (Act_16:11-15) The Demented Slave-Girl (Act_16:16...

Constable: Acts (Book Introduction) Introduction Title The title "Acts of the Apostles" is very ancient. The Anti-Marcioni...

Constable: Acts (Outline) Outline I. The witness in Jerusalem 1:1-6:7 A. The founding of the church 1:1-2:46 ...

Constable: Acts Acts Bibliography Albright, William Foxwell. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeolog...

Haydock: Acts (Book Introduction) THE ACTS OF THE APOSTLES. INTRODUCTION. St. Luke, who had published his gospel, wrote also a second volume, which, from the first ages, hath bee...

Gill: Acts (Book Introduction) INTRODUCTION TO ACTS This book, in some copies, is called, "The Acts of the holy Apostles". It contains an history of the ministry and miracles of ...

College: Acts (Book Introduction) INTRODUCTION As early as the second century the title "The Acts of the Apostles" was given to this document. Before that time the work probably circu...

College: Acts (Outline) OUTLINE I. THE CHURCH IN JERUSALEM - 1:1-8:1a A. INTRODUCTION OF THE BOOK - 1:1-3 B. THE COMMISSIONING OF THE APOSTLES - 1:4-8 C. THE ASCENSI...

Advanced Commentary (Dictionaries, Hymns, Arts, Sermon Illustration, Question and Answers, etc)


TIP #07: 'Click the Audio icon (NT only) to listen to the NET Bible Audio New Testament.' [ALL]
created in 0.11 seconds
powered by
bible.org - YLSA