Acts 5:16

Act 5:16 . δὲ καὶ : very common in St. Luke, Luk 2:4 ; Luk 3:9 ; Luk 5:10 ; Luk 9:61 ; Luk 14:12 , etc., and also nine times in Acts. St. John uses it frequently, but seldom in Matt. and Mark; used for the sake of giving emphasis. πέριξ only here, strengthened for περί , not in LXX, but see Hatch and Redpath, found in Acta Andr. et Matth. Apocr. , 26 (see Lumby’s note), in classics from Æschylus. τῶν π . πόλεων , “the cities round about Jerusalem,” omitting εἰς before Ἱερουσ . ὀχλουμένους : only here in N.T., cf. Luk 6:18 , οἱ ἐνοχλούμενοι (W.H [176] , R.V.) ὑπὸ πν . ἀκαθ . Both verbs are peculiar to St. Luke in the N.T. in connection with disease ( ἐνοχλεῖν is used in Heb 12:15 in a different sense), and both were often used by medical writers. In Tob 6:8 , ὀχλῇ the simple verb is used of the vexing and disturbing of an evil spirit, and ἐνοχλεῖν is used several times in the LXX, of being troubled with sicknesses, Gen 48:1 , 1Sa 19:14 ; 1Sa 30:13 , Mal 1:13 . So J. Weiss, who is by no means inclined to overrate Dr. Hobart’s work, regards the use of the two verbs just mentioned as the employment in St. Luke of technical medical terms, Evangelium des Lukas , pp. 273, 274 (1892); found in Hipp., Galen, Dioscorides, cf. in the latter, Mat. Med. , iii., 116, τοὺς ὑπὸ ξηρᾶς βηχὸς καὶ ὀρθοπνοίας ὀχλουμένους θεραπεύει , see also Luk 6:19 ; Luk 8:46 , for a like effect following on the manifestation of the miraculous powers of Christ.

[176] Westcott and Hort’s The New Testament in Greek: Critical Text and Notes.

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

Verse 16. Sick folks, and them which were vexed with unclean spirits] Here it is evident that sick people are distinguished from those who were vexed with unclean spirits; and therefore they were not one and the same thing. The same distinction is made Mt 4:24; Mt 10:1; Mr 1:32, Mr 1:34; Mr 16:17-18; and Lu 4:40-41; Lu 7:21.

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

(16) There came also a multitude.—Here also the tense points to a continual and daily concourse. The work of expansion is beginning. The “cities round about” may have included Hebron, Bethlehem, Emmaus, and Jericho; perhaps also Lydda and Joppa. (See, however, Notes on Act_9:32; Act_9:36.) It is obvious here also that we have the summary of what must have occupied, at least, several months.

Vexed with unclean spirits.—In this work the Apostles and the Seventy had already experienced the power of the Name of the Lord Jesus (Luk_10:17). Now that they were working in the full power of the Spirit, it was natural that they should do yet greater things (Joh_14:12).

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

16. There came also a multitude out of the cities round about unto Jerusalem] The best MSS. have no word for unto. The construction without that preposition would be and there came also together the multitude out of the cities round about Jerusalem. The use of the word city (πόλις) is common even when the places so called are very insignificant, as of Nazareth (Mat_2:23), Nain (Luk_7:11), and Arimathæa (Luk_23:51).

bringing sick folks, and them which were vexed with unclean spirits] It was recognized that the power of the Apostles extended not only to physical, but also to spiritual maladies. Indeed the whole history being of a supernatural character, the cures wrought on ordinary maladies were of the nature of signs and wonders, and spake of a power which was not human. The power here displayed is that which in Christ’s own life was confessed to be that of the Son of God (Luk_4:40-41).

The verb in the original for vexed is found only here and in Luk_6:18 in the N. T., and like the word rendered “gave up the ghost” (Act_5:5; Act_5:10), is used frequently in the works of Greek medical writers, so that it is such a word as we should expect to find a physician using in the description of this malady.

unclean spirits] are those which are called wicked in other parts of the New Testament (Mat_12:45, &c.), and the former epithet is probably applied to them because the sufferer in his state of frenzy wandered into places where he would incur ceremonial defilement, as the demoniac who had his dwelling among the tombs (Mar_5:3), the latter on account of the evil effects so often patent in the condition of the afflicted person, as loss of speech, hearing and other senses, the belief of the Jews being that spirits afflicted with such maladies were the cause of the like affliction in human beings.

and they were healed every one] For it was only a complete faith which had prompted the bringing them unto the Apostles, and to such faith all things had been promised by Christ (Mar_9:23).

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.

Then the high priest rose up,.... Annas, or rather Caiaphas; See Gill on Act 4:6 he having heard what miracles were wrought by the apostles, and what additions were made to them, rose up from his seat and went out of the sanhedrim, in great haste, and in much wrath and passion:

and all they that were with him; in council, that were of his kindred or his party, as John and Alexander, and others, Act 4:6

which is the sect of the Sadducees; who denied the resurrection of the dead; which doctrine the apostles preached; and this made the high priest and his party very uneasy; whence it seems that the then high priest was a Sadducee, and also the sanhedrim at that time, and which was sometimes the case. Great care indeed was taken of an high priest, that he should not be a Sadducee; on the eve of the day of atonement they always swore the high priest, lest he should be a Sadducee, that he would make no innovation in what was ordered him; and particularly that he would not put the incense upon the fire without, and then carry it in a censor into the most holy place, as the Sadducees understood (k), Lev 16:3. But notwithstanding all their care, sometimes they had a Sadducee for an high priest; we read of one John, an high priest, who ministered in that office fourscore years, and at last became a Sadducee (l). And sometimes a sanhedrim consisted only of Sadducees: hence we read of "a sanhedrim of Sadducees" (m); and such an one was this; and therefore it is not to be wondered at what follows,

and they were filled with indignation; or "zeal", for Sadducism; and which was a blind zeal, and not according to knowledge: or "with envy" at the apostles for the miracles done by them, and because of the success that attended them; fearing lest, should they go on at this rate, their religion and authority would come to nothing. Sadducism now seemed greatly to prevail among men in power; and the Jews say (n),

"the son of David will not come until the whole government is turned to the opinion of the Sadducees.''

(k) Misna Yoma, c. 1. sect. 5. Maimon. & Bartenora in ib. (l) T. Bab. Beracot, fol. 29. 1. Juchasin, fol. 16. 2. (m) T. Bab. Sanhedrin, fol. 52. 2. (n) Ib. fol. 97. 1.

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

16 There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one.

Ver. 16. And they were healed every one] Christ is Jehovah the Physician, Exo 15:26. He hath a most happy hand, and was never foiled by any disease, Psa 103:3. Omnipotenti medico nullus insanabilis occurris morbus; to an Almighty Physician no disease can be incurable. (Isidore.)

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.

There came also ... - Attracted by the fame of Peter’s miracles, as the people formerly had been by the miracles of the Lord Jesus.

Vexed - Troubled, afflicted, or tormented.

Unclean spirits - Possessed with devils; called “unclean” because they prompted to sin and impurity of life. See the notes on Mat 4:23-24.

And they were healed - Of these persons it is expressly affirmed that they were healed. Of those who were so laid as that the shadow of Peter might pass over them, there is no such direct affirmation.

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

The variety and grievousness of these evils did but the more commend the power which was present with the apostles.

They were healed every one; an evidence that these cures were not wrought by second causes, for the best medicines do not always succeed; as also, in that they were perfectly and suddenly cured who were thus miraculously cured, the God of nature restoring nature beyond what means and art could do.

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

And there also came together the multitude from for there came also a multitude out of, A.V.; about Jerusalem for about unto Jerusalem, A.V.; folk for folks, A.V.; that were for which were, A.V. And there also came together, etc. One great result of these numerous miracles would be to manifest that the Lord Jesus was still with his Church as truly as when he was upon the earth, (Mat_28:20) and this manifestation remains for the comfort of his people, even now that such miracles have ceased. With regard to what is said in ver. 15 of the shadow of Peter being thought to have had a healing power, it may have been true that it had, as Christ could heal by a shadow as well as by a word or touch, but we cannot say for certain that it was so; anyhow, it was a marvelous season of refreshing to the Church, preparing her for the coming trial.

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 15

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.

16. εἰς omitted with אAB. The Vulg. has no preposition.

16. τὸ πλῆθος κ.τ.λ., the multitude of the cities round about. The word πόλις is not unfrequently used of places which are comparatively small. So of Nazareth (Mat 2:23), Nain (Luk 7:11) and Arimathea (Luk 23:51). With τῶν πέριξ πόλεων cf. Acta Andr. et Matth. Apocr. 26, οὓς ὁ μακάριος ἐξέβαλεν ἐκ τῶν πέριξ χωρῶν.

The preposition being omitted before Ἱερουσαλήμ, it becomes the accusative under the government of συνήρχετο, a verb with the sense of motion to a place.

ὀχλουμένους, troubled, vexed. The word is found also Luk 6:18, and nowhere else in N.T. As it occurs often in the works of Greek medical writers, it points to Luke as having been a physician. Cf. for its use concerning evil spirits, Tob 6:7, ἐάν τινα ὀχλῇ δαιμόνιον ἢ πνεῦμα πονηρόν, ταῦτα δεῖ καπνίσαι ἐνώπιον ἀνθρώπου ἢ γυναικὸς καὶ μηκέτι ὀχληθῇ.

ὑπὸ πνευμάτων ἀκαθάρτων, by unclean spirits. It was recognized that the power of the Apostles extended not only to physical, but also to spiritual maladies. Indeed the whole history being of a supernatural character, the cures wrought on ordinary maladies were of the nature of signs and wonders, and spake of a power which was not human. The power here displayed is that which in Christ’s own life was confessed to be that of the Son of God (Luk 4:40-41).

Unclean spirits are those which are called wicked (πονηρά) in other parts of the New Testament (Mat 12:45, &c.); and the former epithet is probably applied to them because an unclean life had made the afflicted man the subject of this possession, or because in his state of frenzy he wandered into places where he would incur ceremonial defilement, as the demoniac who had his dwelling among the tombs (Mar 5:3); the latter adjective indicates the evil effects so often patent in the condition of the afflicted person, as loss of speech, hearing and other senses, the belief of the Jews being that spirits afflicted with such maladies were the cause of the like affliction in human beings.

ἅπαντες, all of them. For it was only a complete faith which had prompted the bringing them unto the Apostles, and to such faith all things had been promised by Christ (Mar 9:23).

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.

16.] Keep, in both verbs, συνήρχετο and ἐθεραπεύοντο, the imperfect sense; ‘the multitude, &c., was coming together, bearing, &c.,—for all such (quippe qui) were being healed:’ viz. when the next incident, ἀναστὰς δὲ κ.τ.λ., happened [which forms a contrast to this waxing prosperity of the Church].

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