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Commentary on Acts 16 verses 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 a spirit of divination caused them to be taken notice of, by proclaiming them to be the servants of God. Observe,
1.The account that is given of this damsel: She was puthonissa, possessed with such a spirit of divination as that damsel was by whom the oracles of Apollo at Delphos were delivered; she was actuated by an evil spirit, that dictated ambiguous answers to those who consulted her, which served to gratify their vain desire of knowing things to come, but often deceived them. In those times of ignorance, infidelity, and idolatry, the devil, by the divine permission, thus led men captive at his will; and he could not have gained such adoration from them as he had, if he had not pretended to give oracles to them, for by both his usurpation is maintained as the god of this world. This damsel brought her masters much gain by soothsaying; many came to consult this witch for the discovery of robberies, the finding of things lost, and especially to be told their fortune, and none came but with the rewards of divination in their hands, according to the quality of the person and the importance of the case. Probably there were many that were thus kept for fortune-tellers, but, it should seem, this was more in repute than any of them; for, while others brought some gain, this brought much gain to her masters, being consulted more than any other.
2.The testimony which this damsel gave to Paul and his companions: She met them in the street, as they were going to prayer, to the house of prayer, or rather to the work of prayer there, Act 16:16. They went thither publicly, every body knew whither they were going, and what they were going to do. If what she did was likely to be any distraction to them, or a hindrance in their work, it is observable how subtle Satan is, that great tempter, in taking the opportunity to give us diversion when we are going about any religious exercises, to ruffle us and to put us out of temper when we need to be most composed. When she met with them she followed them, crying, "These men, how contemptible soever they look and are looked upon, are great men, for they are the servants of the most high God, and men that should be very welcome to us, for they show unto us the way of salvation, both the salvation that will be our happiness, and the way to it that will be our holiness."
Now, (1.) This witness is true; it is a comprehensive encomium on the faithful preachers of the gospel, and makes their feet beautiful, Rom 10:15. Though they are men subject to like passions as we are, and earthen vessels, yet, [1.] "They are the servants of the most high God; they attend on him, are employed by him, and are devoted to his honour, as servants; they come to us on his errands, the message they bring is from him, and they serve the purposes and interest of his kingdom. The gods we Gentiles worship are inferior beings, therefore not gods, but these men belong to the supreme Numen, to the most high God, who is over all men, over all gods, who made us all, and to whom we are all accountable. They are his servants, and therefore it is our duty to respect them, and harken to them for their Master's sake, and it is at our peril if we affront them." [2.] "They show unto us the way of salvation." Even the heathen had some notion of the miserable deplorable state of mankind, and their need of salvation, and it was what they made some enquiries after. "Now," saith she, "these men are the men that show us what we have in vain sought for in our superstitious profitless application to our priests and oracles." Note, God has, in the gospel of his Son, plainly shown us the way of salvation, has told us what we must do that we may be delivered from the misery to which by sin we have exposed ourselves.
But, (2.) How came this testimony from the mouth of one that had a spirit of divination? Is Satan divided against himself? Will he cry up those whose business it is to pull him down? We may take it either, [1.] As extorted from this spirit of divination for the honour of the gospel by the power of God; as the devil was forced to say of Christ (Mar 1:24): I know thee who thou art, the Holy One of God. The truth is sometimes magnified by the confession of its adversaries, in which they are witnesses against themselves. Christ would have this testimony of the damsel to rise up in judgment against those at Philippi who slighted and persecuted the apostles; though the gospel needed no such testimony, yet it shall serve to add to their commendation that the damsel whom they looked upon as an oracle in other things proclaimed the apostles God's servants. Or, [2.] As designed by the evil spirit, that subtle serpent, to the dishonour of the gospel; some think she designed hereby to gain credit to herself and her prophecies, and so to increase her master's profit by pretending to be in the interest of the apostles, who, she thought, had a growing reputation, or to curry favour with Paul, that he might not separate her and her familiar. Others think that Satan, who can transform himself into an angel of light, and can say anything to serve a turn, designed hereby to disgrace the apostles; as if these divines were of the same fraternity with their diviners, because they were witnessed to by them, and then the people might as well adhere to those they had been used to. Those that were most likely to receive the apostles' doctrine were such as were prejudiced against these spirits of divination, and therefore would, by this testimony, be prejudiced against the gospel; and, as for those who regarded these diviners, the devil thought himself sure of them.
II. Christ caused them to be taken notice of, by giving them power to cast the devil out of this damsel. She continued many days clamouring thus (Act 16:18); and, it should seem, Paul took no notice of her, not knowing but it might be ordered of God for the service of his cause, that she should thus witness concerning his ministers; but finding perhaps that it did them a prejudice, rather than any service, he soon silenced her, by casting the devil out of her. 1. He was grieved. It troubled him to see the damsel made an instrument of Satan to deceive people, and to see the people imposed upon by her divinations. It was a disturbance to him to hear a sacred truth so profaned, and good words come out of such a wicked mouth with such and evil design. Perhaps they were spoken in an ironical bantering way, as ridiculing the apostles' pretensions, and mocking them, as when Christ's persecutors complimented him with Hail, king of the Jews; and then justly might Paul be grieved, as any good man's heart would be, to hear any good truth of God bawled out in the streets in a canting jeering way. 2. He commanded the evil spirit to come out of her. He turned with a holy indignation, angry both at the flatteries and at the reproaches of the unclean spirit, and said, I command thee in the name of Jesus Christ to come out of her; and by this he will show that these men are the servants of the living God, and are able to prove themselves so, without her testimony: her silence shall demonstrate it more than her speaking could do. Thus Paul shows the way of salvation indeed, that it is by breaking the power of Satan, and chaining him up, that he may not deceive the world (Rev 20:3), and that this salvation is to be obtained in the name of Jesus Christ only, as in his name the devil was now cast out and by no other. It was a great blessing to the country when Christ by a word cast the devil out of those in whom he frightened people and molested them so that no man might pass by that way (Mat 8:28); but it was a much greater kindness to the country when Paul now, in Christ's name, cast the devil out of one who deceived people and imposed upon their credulity. Power went along with the word of Christ, before which Satan could not stand, but was forced to quit his hold, and in this case it was a strong hold: He came out the same hour.
III. The masters of the damsel that was dispossessed caused them to be taken notice of, by bringing them before the magistrates for doing it, and laying it to their charge as their crime. The preachers of the gospel would never have had an opportunity of speaking to the magistrates if they had not been brought before them as evil doers. Observe here,
1.That which provoked them was, that, the damsel being restored to herself, her masters saw that the hope of their gain was gone, Act 16:19. See here what evil the love of money is the root of! If the preaching of the gospel ruin the craft of the silversmiths (Act 19:24), much more the craft of the soothsayers; and therefore here is a great outcry raised, when Satan's power to deceive is broken: the priests hated the gospel because it turned men from the blind service of dumb idols, and so the hope of their gains was gone. The power of Christ, which appeared in dispossessing the woman, and the great kindness done to her in delivering her out of Satan's hand, made no impression upon them when they apprehended that they should hereby lose money.
2.The course they took with them was to incense the higher powers against them, as men fit to be punished: They caught them as they went along, and, with the utmost fury and violence, dragged them into the marketplace, where public justice was administered. (1.) They brought them to the rulers, their justices of peace, to do by them as men taken into the hands of the law, the duumviri. (2.) From them they hurried them to the magistrates, the praetors or governors of the city, tois stratēgois - the officers of the army, so the word signifies; but it is taken in general for the judges or chief rulers: to them they brought their complaint.
3.The charge they exhibited against them was that they were the troublers of the land, Act 16:20. They take it for granted that these men are Jews, a nation at this time as much an abomination to the Romans as they had long ago been to the Egyptians. Piteous was the case of the apostles, when it was turned to their reproach that they were Jews, and yet the Jews were their most violent persecutors! (1.) The general charge against them is that they troubled the city, sowed discord, and disturbed the public peace, and occasioned riots and tumults, than which nothing could be more false and unjust, as was Ahab's character of Elijah (Kg1 18:17): Art thou he that troubleth Israel? If they troubled the city, it was but like the angel's troubling the water of Bethesda's pool, in order to healing - shaking, in order to a happy settlement. Thus those that rouse the sluggards are exclaimed against for troubling them. (2.) The proof of this charge is their teaching customs not proper to be admitted by a Roman colony, Act 16:21. The Romans were always very jealous of innovations in religion. Right or wrong, they would adhere to that, how vain soever, which they had received by tradition from their fathers. No foreign nor upstart deity must be allowed, without the approbation of the senate; the gods of their country must be their gods, true or false. This was one of the laws of the twelve tables. Hath a nation changed their gods? It incensed them against the apostles that they taught a religion destructive of polytheism and idolatry, and preached to them to turn from those vanities. This the Romans could not bear: "If this grow upon us, in a little while we shall lose our religion."
IV. The magistrates, by their proceedings against them, caused them to be taken notice of.
1.By countenancing the persecution they raised the mob upon them (Act 16:22): The multitude rose up together against them, and were ready to pull them to pieces. It has been the artifice of Satan to make God's ministers and people odious to the commonalty, by representing them as dangerous men, who aimed at the destruction of the constitution and the changing of the customs, when really there has been no ground for such an imputation.
2.By going on to an execution they further represented them as the vilest malefactors: They rent off their clothes, with rage and fury, not having patience till they were taken off, in order to their being scourged. This the apostle refers to when he speaks of their being treated at Philippi, Th1 2:2. The magistrates commanded that they should be whipped as vagabonds, by the lictors or beadles who attended the praetors, and carried rods with them for that purpose; this was one of those three times that Paul was beaten with rods, according to the Roman usage, which was not under the compassionate limitation of the number of stripes not to exceed forty, which was provided by the Jewish law. It is here said that they laid many stripes upon them (Act 16:23), without counting how many, because they seemed vile unto them, Deu 25:3. Now, one would think, this might have satiated their cruelty; if they must be whipped, surely they must be discharged. No, they are imprisoned, and it is probable the present purpose was to try them for their lives, and put them to death; else why should there be such care taken to prevent their escape? (1.) The judges made their commitment very strict: They charged the jailer to keep them safely, and have a very watchful eye upon them, as if they were dangerous men, that either would venture to break prison themselves or were in confederacy with those that would attempt to rescue them. Thus they endeavoured to render them odious, that they might justify themselves in the base usage they had given them. (2.) The jailer made their confinement very severe (Act 16:24): Having received such a charge, though he might have kept them safely enough in the outer prison, yet he thrust them into the inner prison. He was sensible that the magistrates had a great indignation against these men, and were inclined to be severe with them, and therefore he thought to ingratiate himself with them, by exerting his power likewise against them to the uttermost. When magistrates are cruel, it is no wonder that the officers under them are so too. He put them into the inner prison, the dungeon, into which none were usually put but condemned malefactors, dark at noon-day, damp and cold, dirty, it is likely, and every way offensive, like that into which Jeremiah was let down (Jer 38:6); and, as if this were not enough, he made their feet fast in the stocks. Perhaps, having heard a report of the escape of the preachers of the gospel out of prison, when the doors were fast barred (Act 5:19; Act 12:9), he thought he would be wiser than other jailers had been, and therefore would effectually secure them by fastening them in the stocks; and they were not the first of God's messengers that had their feet in the stocks; Jeremiah was so treated, and publicly too, in the high-gate of Benjamin (Jer 20:2); Joseph had his feet hurt with fetters, Psa 105:18. Oh what hard usage have God's servants met with, as in the former days, so in the latter times! Witness the Book of Martyrs, martyrs in queen Mary's time.
"These men, being Jews, do exceedingly trouble our city!": by doing what? Then why did you not drag them hither before this? "Being Jews": the name was in bad odor.
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SUMMARY
Acts 16:20 captures the pivotal moment in Philippi when Paul and Silas, having liberated a slave girl from a spirit of divination, were seized by her enraged owners and dragged before the city's Roman magistrates. The accusers leveled a severe, yet false, charge against them: that these Jewish men were "exceedingly troubling" the Roman colony, thereby disrupting its peace and customs, setting the stage for their unjust imprisonment and the subsequent miraculous divine intervention.
CONTEXT
Literary Context: This verse immediately follows a significant spiritual confrontation in Philippi. Paul, deeply distressed by a slave girl who brought her owners great profit through fortune-telling, commanded the spirit of divination to leave her in the name of Jesus Christ (Acts 16:16-18). This act of compassion and spiritual authority, while freeing the girl, simultaneously destroyed her owners' lucrative business. Their financial loss, rather than any genuine civic concern, became the catalyst for their violent reaction. They seized Paul and Silas, dragging them into the marketplace (agora), the public square where legal and commercial activities transpired, directly before the city's highest officials, the magistrates, to press their charges (Acts 16:19). Thus, Acts 16:20 marks the formal presentation of the accusation, escalating the conflict from a personal grievance to a public legal challenge against the missionaries.
Historical & Cultural Context: Philippi was a Roman colony, a status that granted its citizens privileges akin to those in Rome itself, including Roman law and customs. The inhabitants were fiercely proud of their Roman identity and fiercely protective of their unique status. Roman law was strict regarding public order and the introduction of foreign cults, especially those perceived as disruptive. While Judaism was generally tolerated as an ancient religion, its proselytizing efforts and distinct customs could be viewed with suspicion, particularly in a city zealous for its Roman traditions. The "magistrates" (Greek: stratēgoi) were the chief civil and military officials, analogous to Roman praetors, wielding significant authority. Accusations of disturbing the peace or introducing unlawful customs were grave, often leading to severe penalties, especially when framed with an appeal to xenophobia and civic pride, as seen in the charge against Paul and Silas.
Key Themes: Acts 16:20 powerfully illustrates several recurring themes in the book of Acts and the broader New Testament. Firstly, it highlights the persecution faced by early Christian missionaries as they proclaimed the Gospel. The spread of the Kingdom of God often met with fierce opposition, particularly from those whose economic interests or established power structures were threatened, echoing the opposition Jesus himself faced (John 15:18-20). Secondly, the verse underscores the theme of prejudice and misinformation. The accusers weaponized Paul and Silas's Jewish identity, appealing to anti-Jewish sentiment and xenophobia, rather than stating their true economic grievance. This mirrors how truth is often distorted for selfish ends. Thirdly, it demonstrates the conflict between the emerging Christian faith and established authorities, whether religious or civil. The new message of Christ often challenged the status quo, leading to accusations of sedition or social disruption, as seen in other instances in Acts where the apostles were arrested for their preaching (Acts 4:1-3 and Acts 17:5-8).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices. Irony is evident in the accusation itself; the accusers, driven by greed and personal loss, are the ones truly disrupting the peace by inciting a mob and making false charges, while Paul and Silas are bringing spiritual liberation. The phrase "being Jews" functions as a form of Ad Hominem attack, shifting the focus from the actual event (the girl's deliverance) to the perceived identity of the accused, appealing to existing prejudice and xenophobia prevalent in Roman society. The use of "exceedingly trouble" is a clear example of Hyperbole, an exaggeration intended to magnify the perceived threat and provoke a strong reaction from the authorities. This inflated language serves to justify the accusers' aggressive actions and manipulate the legal process.
THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 16:20 powerfully illustrates the inherent conflict between the Kingdom of God and the kingdoms of this world, particularly when the Gospel challenges established norms, economic interests, or prevailing prejudices. The suffering endured by Paul and Silas, though unjust, is presented as a recurring pattern for those who faithfully proclaim Christ. This incident reminds us that opposition to the truth often stems not from genuine concern for order or justice, but from selfish motives, whether financial, social, or political. Yet, God's sovereignty is evident even in such adversity, as He uses these very trials to advance His purposes, leading to unexpected conversions and the strengthening of the church.
REFLECTION AND APPLICATION
Acts 16:20 offers profound lessons for believers today. It reminds us that proclaiming the Gospel, living righteously, and challenging systemic injustices can often provoke strong, even hostile, reactions. We may face false accusations, misunderstanding, or opposition rooted in selfish interests rather than genuine concern. This verse calls us to cultivate spiritual discernment to recognize the true motives behind such opposition. Like Paul and Silas, we are encouraged to persevere in faith, trusting in God's sovereign plan even when circumstances seem dire or unjust. Our commitment to Christ may lead to personal cost, but God can use even our suffering and adversity to further His kingdom, transforming lives and demonstrating His power in unexpected ways. This passage encourages us to stand firm, knowing that our ultimate vindication and reward come from God, not from human courts or opinions.
Questions for Reflection
FAQ
Who were the "magistrates" in Philippi, and why were they significant?
Answer: The "magistrates" (Greek: stratēgoi) were the chief civil and military officials in Philippi. As a Roman colony, Philippi enjoyed special status, and its magistrates held authority similar to Roman praetors. They were responsible for maintaining public order, administering justice, and upholding Roman law and customs. Bringing Paul and Silas before these high-ranking officials indicated the accusers' intent to press severe charges and ensure a swift, authoritative judgment, leveraging the city's pride in its Roman identity.
Why were Paul and Silas accused of "exceedingly troubling" the city, and what was the real motivation?
Answer: Paul and Silas were accused of "exceedingly troubling" the city because Paul had cast a spirit of divination out of a slave girl, which had been a source of great profit for her owners (Acts 16:16-18). The real motivation behind the accusation was not genuine concern for public order, but the owners' financial loss. They framed their economic grievance as a civic disturbance and a threat to Roman customs, appealing to the magistrates' duty to maintain peace and suppress foreign influences.
What was the significance of the accusers emphasizing that Paul and Silas were "being Jews"?
Answer: The emphasis on Paul and Silas "being Jews" was a deliberate tactic to incite prejudice and xenophobia among the Roman-proud citizens and magistrates of Philippi. While Judaism was tolerated, it was often viewed with suspicion by the broader Roman populace, particularly when its adherents seemed to be introducing new, "unlawful" customs. By highlighting their Jewish identity, the accusers sought to portray Paul and Silas as foreign agitators, inherently disruptive to Roman order and traditions, thereby making their false charges more palatable and securing a harsher judgment.
CHRIST-CENTERED FULFILLMENT
Acts 16:20, with its portrayal of unjust accusation and suffering, finds its ultimate fulfillment and meaning in the person and work of Jesus Christ. Just as Paul and Silas were falsely accused and brought before authorities for doing good, so too was Jesus. He was the innocent Lamb of God, who takes away the sin of the world, yet He was accused of blasphemy and sedition, dragged before Pilate and the Jewish Sanhedrin, and condemned despite His blameless life (Luke 23:1-5). His suffering, however, was not a defeat but the very means by which God accomplished salvation, demonstrating that divine power is often most evident in weakness and apparent defeat (2 Corinthians 12:9-10). The persecution faced by Paul and Silas, and by all believers, is a participation in Christ's own suffering (Philippians 3:10), a confirmation that the servant is not above his master (John 15:20). Yet, through Christ's resurrection, we know that suffering for righteousness ultimately leads to triumph and the advancement of God's Kingdom, transforming even the most hostile circumstances into opportunities for the Gospel to flourish, as it did with the Philippian jailer (Acts 16:25-34).