| Barnes' Notes on the Bible Thrust them into the inner prison - Into the most retired and secure part of the prison. The cells in the interior of the prison would be regarded as more safe, being doubtless more protected, and the difficulty of escape would be greater. And made their feet fast in the stocks - Greek: and made their feet secure to wood. The word "stocks," with us, denotes a machine made of two pieces of timber between which the feet of criminals are placed, and in which they are thus made secure. The account here does not imply necessarily that they were secured precisely in this way, but that they were fastened or secured by the feet, probably by cords, to a piece or beam of wood, so that they could not escape. It is probable that the legs of the prisoners were bound to large pieces of wood which not only encumbered them, but which were so placed as to extend their feet to a considerable distance. In this condition it might be necessary for them to lie on their backs; and if this, as is probable, was on the cold ground, after their severe scourging, their sufferings must have been very great. Yet in the midst of this they sang praises to God.
Clarke's Commentary on the BibleThe inner prison - Probably what we would call the dungeon; the darkest and most secure cell. Made their feet fast in the stocks - The το ξυλον, which we here translate stocks, is supposed to mean two large pieces of wood, pierced with holes like our stocks, and fitted to each other, that, when the legs were in, they could not be drawn out. The holes being pierced at different distances, the legs might be separated or divaricated to a great extent, which must produce extreme pain. It is this circumstance to which it is supposed Prudentius refers, in speaking of the torments of St. Vincent: - Lignoque plantas inserit, Divaricatis cruribus. "They placed his feet in the stocks, his legs greatly distended!" If the apostles were treated in this way, lying on the bare ground with their flayed backs, what agony must they have suffered! However, they could sing praises notwithstanding.
Gill's Exposition of the Entire BibleWho having received such a charge,.... So strict an one from the magistrates, was doubly careful and diligent: thrust them into the inner prison: the innermost part of it, the lowest or furthest part of the prison; so that there were the more doors, bolts, and bars, to break open, and pass through, should they attempt to make their escape: and made their feet fast in the stocks; or "wood", a wooden machine, in which the feet of prisoners were put for security, and which we call "the stocks"; some say it was such an one, in which the neck as well as the feet were put, and so might be the same with our "pillory".
Vincent's Word StudiesThe inner prison Some have supposed this to be the lower prison, being misled by the remains of the Mamertine prison at Rome, on the declivity of the Capitoline, and near the Arch of Septimius Severus. This consists of two chambers, one above the other, excavated in the solid rock. In the centre of the vault of the lower chamber is a circular opening, through which it is supposed that prisoners were let down into the dungeon. Modern excavations, however, have shown that these two chambers were connected with a series of large chambers, now separated by an alley from the prison of St. Peter. The opening into the passage leading to these was discovered in the lower dungeon. Under this passage ran a drain, which formed a branch of the Cloaca Maxima, or main sewer. Six of these chambers have been brought to light, evidently apartments of a large prison in the time of the Roman kings. Mr. John Henry Parker, from whose elaborate work on the primitive fortifications of Rome these details are drawn, believes that the prison of St. Peter now shown to tourists formed the vestibule and guard-room of the great prison. It was customary to have a vestibule, or house for the warder, at a short distance from the main prison. Thus he distinguishes the inner prison from this vestibule. With this agrees the description in the Rev. John Henry Newman's "Callista:" "The state prison was arranged on pretty much one and the same plan through the Roman empire, nay, we may say throughout the ancient world. It was commonly attached to the government buildings, and consisted of two parts. The first was the vestibule, or outward prison, approached from the praetorium, and surrounded by cells opening into it. The prisoners who were confined in these cells had the benefit of the air and light which the hall admitted. From the vestibule there was a passage into the interior prison, called Robur or Lignum, from the beams of wood which were the instruments of confinement, or from the character of its floor. It had no window or outlet except this door, which, when closed, absolutely shut out light and air. This apartment was the place into which Paul and Silas were cast at Philippi. The utter darkness, the heat, and the stench of this miserable place, in which the inmates were confined day and night, is often dwelt upon by the martyrs and their biographers." Stocks (ξύλον) Lit., the timber. An instrument of torture having five holes, four for the wrists and ankles and one for the neck. The same word is used for the cross, Acts 5:30; Acts 10:39; Galatians 3:13; 1 Peter 2:24.
Geneva Study BibleWho, having received such a charge, thrust them into the inner prison, and made their feet {h} fast in the stocks. (h) Because he wanted to be more sure that they did not escape, he set them fast in the stocks.
People's New Testament 16:24 Thrust them into the inner prison. A damp interior cell from which all light was excluded. The stocks. An instrument of torture as well as confinement. The feet, stretched wide apart, were thrust through holes in a wall of wood, and the prisoner was fastened there.
Wesley's Notes 16:24 Secured their feet in the stocks - These were probably those large pieces of wood, in use among the Romans, which not only loaded the legs of the prisoner, but also kept them extended in a very painful manner.
Jamieson-Fausset-Brown Bible Commentary24. made their feet fast in the stocks-an instrument of torture as well as confinement, made of wood bound with iron, with holes for the feet, which were stretched more or less apart according to the severity intended. (Origen at a later period, besides having his neck thrust into an iron collar, lay extended for many days with his feet apart in the rack). Though jailers were proverbially unfeeling, the manner in which the order was given in this case would seem to warrant all that was done.
Matthew Henry's Concise Commentary16:16-24 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 real servants of Christ, by unholy and false preachers of the gospel, who are confounded with them by careless observers. Those who do good by drawing men from sin, may expect to be reviled as troublers of the city. While they teach men to fear God, to believe in Christ, to forsake sin, and to live godly lives, they will be accused of teaching bad customs.
Matthew Henry's Whole Bible CommentaryVerses 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 pythonissa, 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, v. 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 (Mk. 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 (v. 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 (Mt. 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, v. 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 (ch. 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 strateµgois-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, v. 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 (1 Ki. 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, v. 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 (v. 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, 1 Th. 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 (v. 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 (v. 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 (ch. 5:19; 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, Ps. 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. |
