Acts 16:18

Act 16:18. Διαπονηθεὶς, being grieved) in reference to his own honour, through his shrinking from it: in reference to the Divine honour, through love of it.—ἀπʼ αὐτῆς, out of her) It is probable that this maid was converted.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act 16:18 . διαπονηθεὶς , only here and in Act 4:2 in N.T.; its use in LXX in two passages only does not help us much, see Act 4:2 , and in classics it is not used in the sense required here. Aquila uses it four times of the Hebrew עָצַב in passages which show that the word may combine the ideas of grief, pain, and anger, Gen 6:6 ; Gen 34:7 , 1Sa 20:3 ; 1Sa 20:34 . It may be noticed that the word and other compounds of πονεῖν are frequent in medical writers. Παραγγέλλω , see on Act 1:4 . The same strong word is used of our Lord, Luk 8:29 , where He charged another unclean spirit to come out. ὀνόματι , see above on Act 3:6 , “Demonology,” Hastings’ B.D., where reference is made to Sayce, Hibbert Lect. , pp. 302 347, as to the belief in the powerful efficacy of the name , the name meaning to an ancient Semite personal power and existence. ἐξελθεῖν ἀπʼ αὐτῆς : the phrase occurs in Luke much more frequently than in any other N.T. writer; nine times in his Gospel of the coming out of evil spirits, as here. Rendall sees in the phrase the medical accuracy of the writer in describing the process of the cure; the evil spirit must not only come out, but depart, pp. 104, 280; it must however be remembered that St. Matthew uses the same phrase twice of the departure of evil spirits from men, Mat 12:43 , Mat 17:18 . Paul charges the evil spirit to depart; it departed, and with it departed the master’s hope of gain (see also Weiss, in loco ). αὐτῇ τῇ ὥρᾳ : “that very hour,” R.V., cf. Act 22:13 , eo ipso tempore ; peculiar to Luke, cf. Luk 2:38 ; Luk 10:21 ; Luk 12:12 ; Luk 20:19 ; Luk 24:33 (so too Friedrich, p. 37). We are not told anything further of the history of the girl, but we may well believe that she too would partake of the generous help of Lydia, and of the other Christian women at Philippi, who would see in her no longer a bondservant to the many lords who had had dominion over her, but a sister beloved in the One Lord.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Paul made no haste to this miracle, for he did all things as he was led by the Spirit.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 18. Paul, being grieved] Probably for the reasons assigned above.

Turned-to the spirit] Not to the woman; she was only the organ by which the spirit acted.

I command thee, in the name of Jesus] Jesus is the Saviour; Satan is Abaddon and Apollyon, the destroyer. The sovereign Saviour says to the destroyer, Come out of her; and he came out in the same hour. Every circumstance of this case proves it to have been a real possession. We have already had several opportunities of remarking the great accuracy of St. Luke in his accounts of demoniacs: his education as a physician gave him advantages to detect imposture of this kind where it subsisted; but he sees none in this case. He speaks of the spirit and the damsel as distinct persons. The damsel had a spirit of divination. Paul turned to the spirit, and said, I command THEE to come out of HER; and he came out in the same hour. Had not St. Luke considered this as a real case of diabolic possession, he has made use of the most improper language he could choose; language and forms of speech calculated to deceive all his readers, and cause them to believe a lie. But it is impossible that the holy apostle could do so, because he was a good man; and it is not likely he could be deceived by a parcel of charlatans, because he was a wise man; and it would be absurd to suppose that, while he was under the influence of the Holy Spirit, he could be imposed on by the cunning of even the devil himself.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

18. Paul took it grievously. It may be that at the first Paul neglected, and did not greatly regard the crying of the maid, because he hoped that there would be no account made thereof, and had rather that it should vanish away of itself. But the continual repetition doth at length make him weary; because, if he had any long dissembled, Satan would have waxed more and more insolent through his silence and patience. Secondly, he ought not to have broken out into this prohibition rashly, until he knew for a certainty that he was furnished with the power of God. For Paul’s commandment had been foolish and vain without the commandment of God. And this must be noted, lest any man condemn Paul of too great hastiness, because he encountered so valiantly with the unclean spirit. For he did not conceive any grief or indignation, save only that he saw that the stability of Satan would increase, unless he did betimes prevent it; neither did he attempt any thing without the motion of the Spirit; neither did he enter the conflict until he was armed with power from heaven. Notwithstanding, he seemeth to be contrary to himself, seeing that he saith elsewhere that he rejoiceth upon what occasion soever he see the gospel preached, (Philippians 1:18,) even by wicked men, and such as did study of set purpose to bring him in contempt. I answer, that he had another more apt reason for himself in this place; because all men would have thought that the spirit of the maid had played with Paul; so that by that means the doctrine of the gospel should not only have come in [into] suspicion, but should also have come into great contempt. And to this end was it that Christ also did command the devil to hold his peace, (Mark 1:25,) whereas notwithstanding he suffered his name to be extolled by unmeet and unworthy men, (Luke 4:35.)

I command thee. We must note the form of speech; for as the miracle was about to have a double use, namely, that the power of Christ might be known; secondly, that he might declare that he had no fellowship with Satan’s jugglings; so Paul, in giving the authority and power to Christ alone, doth declare that he is only a minister; that done, he doth openly set Christ against the devil, to the end that, by the conflict, all men may see that they be deadly enemies. For it was profitable that many should be awaked who had been given to such gross seducing, that being well purged, they might come to the true faith.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(18) But Paul, being grieved . . .—It is obvious that the constant repetition of these clamorous cries must have been a hindrance to the Apostle’s work, disturbing him as he talked to the other women at the proseucha. Was it not right for him to do as his Master had done with the demoniacs of Gadara (see Notes on Mat_8:28-34), and to restore the woman to her true self, by teaching her to distinguish between her longing for deliverance and the wild passions that hindered her from attaining it? And so he spoke, and the evil spirit “came out the same hour.” Here the history ends, as far as the damsel was concerned; but we can hardly think that she was left to drift back into ignorance and unbelief. Would not such a one find shelter and comfort at the hands of the women who “laboured” with the Apostle? (Php_4:2.) May we not think of her gratitude as showing itself in the gifts that were sent to the Apostle, upon whom she had unwillingly brought so much suffering? (Php_4:15.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

18. this did she many days] Whether this following took place only on the sabbaths, when the Apostles were going to the place of prayer, in which case the Apostles must have remained in Philippi some weeks, or whether it was on every occasion on which they appeared in public, we are not told.

Paul, being grieved] The Greek verb is somewhat stronger, and signifies “to be thoroughly worn out with annoyance.” It is used (Act_4:2), and nowhere else but here besides in N. T., of the annoyance of the priests and Sadducees at the teaching of the Apostles.

said to the spirit] As Christ had acted when on earth, so Paul now will not allow the cry of the evil spirit, even though the words proclaim that he and his companions are servants of the Most High God. So in Christ’s name he bids the evil power come forth.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And this she did many days,.... As the apostle and his company passed to and from the oratory, being for that time at Lydia's house; she followed them, and repeated the above words. This she was suffered to do, time after time; not that the apostle and his friends wanted such a testimony, or that it was of any use to them; but that the expulsion of the evil spirit might be more manliest, and more taken notice of:

but Paul being grieved; at the unhappy condition the maid was in, being possessed with such a spirit: and that the people were so imposed upon and deluded by it; and that it should be thought that there was any combination and agreement between that and him:

turned; himself to her, who was behind him, she following him, as is said in the preceding verse; this is left out in the Syriac version:

and said to the spirit; or to that spirit, as the same version renders it; to the spirit of Python, or Apollo, or of divination, that was in the maid; the Ethiopic version reads, "and he said", "in", or "by the Holy Spirit"; being under a more than ordinary influence and impulse of his; but not the spirit by which he spake, but the spirit to which he spake, is here meant:

I command thee in the name of Jesus Christ to come out of her, and he came out the same hour; this is an instance of that power which Christ gave to his apostles to cast out devils in his name,

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Ver. 18. Paul being grieved] Paul took no joy in such a testimony. High words become not a fool. To be praised by a praiseless person is no praise at all.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

But Paul, being grieved - Being molested, troubled, offended. Paul was grieved, probably:

Because her presence was troublesome to him; Because it might be said that he was in alliance with her, and that his pretensions were just like hers; Because what she did was for the sake of gain, and was a base imposition; Because her state was one of bondage and delusion, and it was proper to free her from this demoniacal possession; and, Because the system under which she was acting was a part of a scheme of delusion and imposture, which had spread over a large portion of the pagan world, and which was then holding it in bondage.

Throughout the Roman empire the inspiration of the priestesses of Apollo was believed in, and temples were everywhere reared to perpetuate and celebrate the delusion. Against this extensive system of imposture and fraud Christianity must oppose itself; and this was a favorable instance to expose the delusion, and to show the power of the Christian religion over all the arts and powers of imposture. The mere fact that in a very few instances - of which this was one - they spoke the truth, did not make it improper for Paul to interpose. That fact would only tend to perpetuate the delusion, and to make his interposition more proper and necessary. The expulsion of the evil spirit would also afford a signal proof of the fact that the apostles were really from God a far better proof than her noisy and troublesome proclamation of it would furnish.

In the name of Jesus Christ - Or, by the authority of Jesus Christ. See the notes on Act 3:6.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Observe here that the servants of God have a power granted them of controlling wicked spirits, according to the promise of our Lord, Luke ix. and x. Hence the seventy disciples, returning, said: Lord, even the devils are subject to us in thy name. (Estius, in different location)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

St. Paul was grieved, either for the maid’s sake, who suffered so much by her being possessed with this spirit, or, for their sakes who were seduced by him. St. Paul (as our Saviour had done, Mar 1:25) refuseth the testimony of the devil; for he being the father of lies, Joh 8:44, makes every thing he says to be suspected; as it is a usual punishment of liars, that they are not believed when they speak the truth; and the devil never speaks any truth but with an intention to deceive.

In the name of Jesus Christ; by the authority and power of Christ.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

18. Many days—During which the apostles went to the proseucha, at the river side. Thereby we understand that the Gospel was for a length of time dispensed; a Philippian Church was being formed, and the doctrine of the way of salvation had so rung through the city that when the masters at last appealed to the populace against them as introducers of a new religion the mob was cognizant and ready to spring.

Come out… he came out— The language of both Paul and Luke implies beyond question that a foreign being possessed her frame. This case may answer the question, How is it that demoniac possession is unknown out of Palestine and out of the time of our Saviour’s life? Underlying all the falsehood and deception of heathen myths and oracles, there was a demoniac element. In the frenzy of the bacchanals, the corybantes, and the pythonesses, there was a true possession, modified by the nature of that dispensation. (See specially our note on Mar_5:2.)

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

She did for did she, A.V.; for many for many, A.V.; sore troubled for grieved, A.V.; charge for command, A.V.; it for he, A.V.; that very for the same, A.V. Command (paraggellw, as in Act_1:4 Act_5:28; and ver. 23 of this chapter, etc.). The only other instances of exorcism by St. Paul are these recorded in Act_19:12 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 possession, and expulsion by the power of Christ, as real.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

See notes on verse 16

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

18. τοῦτο δέ ἐποίει ἐπὶ πολλάς ἡμέρας, this she did for many days. Whether this following took place only on the sabbaths, when the Apostles were going to the place of prayer, in which case the Apostles must have remained in Philippi some weeks, or whether it was on every occasion on which they appeared in public, we are not told.

διαπονηθεὶς δὲ Παῦλος, but Paul being grieved. The same verb is used (Act 4:2) of the annoyance of the priests and Sadducees at the teaching of the Apostles, and nowhere else in N.T. (See note there.) Its sense is ‘to be thoroughly worn out with vexation.’

τῷ πνεύατι εἶπεν, said to the spirit. As Christ had acted when on earth, so Paul now will not allow the cry of the evil spirit, even though the words proclaim that he and his companions are servants of the Most High God. So in Christ’s name he bids the evil power come forth.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

18. διαπονηθείς] Not mere annoyance is expressed by this word, but rather holy indignation and sorrow at what he saw and heard; the Christian soldier was goaded to the attack, but the mere satisfaction of anger was not the object, any more than the result, of the stroke. It is doubtful here, in mere grammar, whether the dat. τῷ πνεύματι is to be constructed with ἐπιστρέψας or with εἶπεν. But considering 1) that the spirit could hardly be the object of a bodily movement on the part of the Apostle, except as represented by the possessed damsel, and 2) that ἐπιστρέφω is never elsewhere found with a dative, but always with a preposition, εἰς or πρός or ἐπί, it is much the best to take τῷ πνεύματι with εἶπεν, and believe it to be thrown forward before its verb for the sake of emphasis.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Grieved [διαπομηθεις] . 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 ch. 4 2.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.