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Acts 16

Then came he to Derbe and Lystra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father was a Greek:

Which was well reported of by the brethren that were at Lystra and Iconium.

Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek.

And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem.

And so were the churches established in the faith, and increased in number daily.

Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia,

After they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not.

And they passing by Mysia came down to Troas.

And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us.

And after he had seen the vision, immediately we endeavored to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them.

Therefore loosing from Troas, we came with a straight course to Samothracia, and the next day to Neapolis;

And from thence to Philippi, which is the chief city of that part of Macedonia, and a colony: and we were in that city abiding certain days.

And on the sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither.

And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul.

And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us.

And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying:

The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which shew unto us the way of salvation.

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.

And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew them into the marketplace unto the rulers,

And brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city,

And teach customs, which are not lawful for us to receive, neither to observe, being Romans.

And the multitude rose up together against them: and the magistrates rent off their clothes, and commanded to beat them.

And when they had laid many stripes upon them, they cast them into prison, charging the jailor to keep them safely:

Who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks.

And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them.

And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and every one's bands were loosed.

And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled.

But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here.

Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas,

And brought them out, and said, Sirs, what must I do to be saved?

And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.

And they spake unto him the word of the Lord, and to all that were in his house.

And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway.

And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house.

And when it was day, the magistrates sent the serjeants, saying, Let those men go.

And the keeper of the prison told this saying to Paul, The magistrates have sent to let you go: now therefore depart, and go in peace.

But Paul said unto them, They have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out.

And the serjeants told these words unto the magistrates: and they feared, when they heard that they were Romans.

And they came and besought them, and brought them out, and desired them to depart out of the city.

And they went out of the prison, and entered into the house of Lydia and when they had seen the brethren, they comforted them, and departed.

What does Acts 16:19 mean?

Explanation

Act 16:19 captures a moment of intense conflict in the narrative of Paul and Silas's missionary journey.

Here, the "masters" refer to those who owned a slave girl who possessed a spirit that enabled her to predict the future.

This girl had been following Paul and Silas, proclaiming them to be "servants of the Most High God." Paul, troubled by her actions, commanded the spirit to leave her, which it did (Acts 16:16-18).

The verse at hand deals with the aftermath of this exorcism. With the spirit gone, the girl was no longer able to tell fortunes, which in turn meant that her masters could no longer profit from her ability.

The phrase "the hope of their gains was gone" signifies that the masters' financial interests were adversely affected by Paul's intervention.

Their response was to "catch" or seize Paul and Silas, a violent reaction prompted by economic loss, and drag them into the marketplace, the center of civic life, to face the authorities.

This act of dragging is indicative of a forceful apprehension without any semblance of legality or due process.

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Historical Context

Acts 16 takes place during Paul's second missionary journey, which is dated roughly around A.D. 50-52.

Paul and Silas were in Philippi, a Roman colony in Macedonia.

Philippi was known for its significant Roman influence, which included Roman customs, laws, and rights.

During this time, slavery was a legal and an integral part of the social and economic fabric of the Roman Empire.

Owners of slaves had extensive rights over them, including profiting from any unique skills or abilities they might have had.

The marketplace or 'agora' was not only a place for trade but also served as a social and political hub where legal matters were often conducted and public announcements were made.

It was the logical place for the masters to bring accusations against Paul and Silas.

Theological Insights

Different theological viewpoints might emphasize various aspects of this event:

Sovereignty of God: Some may see this incident as a demonstration of God's sovereign intervention.

Paul's exorcism of the slave girl's spirit enforces the notion that God's power is superior to all other spiritual forces.

Conflict of Kingdoms: Others might focus on the conflict between the kingdom of God and earthly kingdoms.

The economic and social upheaval caused by Paul's actions could be interpreted as a clash between the values of the Gospel and those of the world.

Christian Stewardship: There may also be an examination of Christian responsibility.

Paul and Silas intervened not for profit or gain but because they were compelled by their stewardship of the Gospel and concern for the possessed girl.

Practical Applications

This passage challenges believers to consider the cost of following Christ. Standing for Christian principles can lead to personal loss, opposition, or even retaliation from those whose interests are threatened.

It might also encourage individuals to think about the impact of their actions on society. As in the case of Paul and Silas, the spread of Christian teachings can lead to social changes that may not always be welcomed.

Furthermore, it speaks to the moral courage required to confront and rectify injustices (such as exploitation), even when it may lead to personal harm.

Cross-References

Acts 16:16-18: The events leading up to the masters seizing Paul and Silas.
Acts 19:24-26: Another account of economic interests being threatened by the spread of Christianity.
Ephesians 6:12: For our struggle is not against flesh and blood, but against principalities.
James 5:1-6: A warning to rich oppressors.

Language Study

The Greek word used for "caught" (ἐπιλαβόμενοι) carries with it the sense of seizing with force or aggression. This indicates that Paul and Silas were not simply detained; they were forcefully taken against their will.

The word translated as "drew" (ἥλκυσαν) can also mean "dragged," further enforcing the violent manner in which Paul and Silas were brought to the marketplace.

The word "marketplace" (ἀγοράν) refers to the public square or place of assembly in the heart of a Roman city, confirming the intended public nature of their trial.

Cultural and Religious Comparisons

The response of the girl's masters can be compared to other ancient stories where economic interests are threatened by the actions of a religious or moral figure.

For instance, in various mythologies, when a hero disrupts the status quo, those who benefit from the extant order react with hostility.

In Greco-Roman mythology, characters that challenged the gods or the established order often faced dire consequences, similar to how Paul and Silas challenged the socio-economic structure and faced backlash.

Scientific Perspectives

From a modern scientific perspective, the ability to predict the future, as attributed to the slave girl, would be evaluated with skepticism.

Today, claims of divination or spirit possession are typically examined with a critical eye, and evidential standards for such phenomena would be stringent.

Psychology might explore the behavior of the masses and the rulers in reaction to the loss of economic stability, analyzing it through the lens of group dynamics and economic pressures.

Commentaries

Various biblical scholars and commentators provide insights into Acts 16:19:

Matthew Henry’s Commentary emphasizes the unjust treatment of Paul and Silas and the lack of legal due process, caused by the greed and loss experienced by the slave owners.
The Pulpit Commentary discusses the volatile reaction as a mix of financial motivations and a public demonstration meant to highlight the threat these men posed to the status quo of the city.
Barnes' Notes on the Bible provide an analysis of the motives behind the masters’ actions, seeing them acting purely out of financial self-interest, with no concern for the spiritual welfare of the girl.

Acts 16

Acts 16

What does Acts 16:19 mean?

Explanation

Top Rated Acts Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does Acts 16:19 mean?

Explanation

Top Rated Acts Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?