(16) As we went to prayer.--Better, perhaps, to the oratory, or place of prayer. (See Note on Acts 16:13.) It should be stated, however, that the Greek noun is used without the article, and that this is so far in favour of the Received rendering. On the other hand, we find the noun ecclesia, or church, used without the article in 1Corinthians 14:4; 1Corinthians 14:19; 1Corinthians 14:35; 3John 1:6, and it is, therefore, probable that proseucha might be used in the same way, just as we speak of "going to church, or to chapel," without the article. This was probably on the following Sabbath, or possibly after a longer interval, when the mission of the Apostles had become known, and had caused some excitement.

A certain damsel possessed with a spirit of divination.--Literally, as in the margin, a spirit of Python, or, as some MSS. give it, a Python spirit. The Python was the serpent worshipped at Delphi, as the symbol of wisdom, from whom the Pythian priestesses took their name, and from whom Apollo, as succeeding to the oracular power of the serpent, took the same adjective. The fact that St. Luke, who in his Gospel describes like phenomena as coming from daemonia, "evil spirits," "unclean spirits," should here use this exceptional description, seems to imply either that this was the way in which the people of Philippi spoke of the maiden, or else that he recognised in her phenomena identical with those of the priestesses of Delphi, the wild distortions, the shrill cries, the madness of an evil inspiration. After the manner of sibyls, and sorceresses, and clairvoyants of other times, the girl, whom Augustine describes as faemina ventriloqua--the phrase probably-expressing the peculiar tones characteristic of hysteria--was looked on as having power to divine and predict ("soothsaying," as distinct from "prophesying," exactly expresses the force of the Greek verb), and her wild cries were caught up and received as oracles. Plutarch (de Defect. Orac., p. 737) speaks of the name Python as being applied commonly, in his time, to "ventriloquists" of this type. As she was a slave, her masters traded on her supposed inspiration, and made the girl, whom prayer and quiet might have restored to sanity, give answers to those who sought for oracular guidance in the perplexities of their lives.

Verse 16. - Were going to the place of prayer for went to prayer, A.V. and T.R.; that a certain maid for a certain damsel, A.V.; having for possessed with, A.V. The place of prayer. The ἡ προσευχή of the R.T. undoubtedly means "the place of prayer," the proseuche. They went there, doubtless, every sabbath. What follows happened on one occasion after Lydia's baptism. A spirit of divination (πνεῦμα Πύθωνος, A.V.; Πύθωνα, R.T.). "Πύθων denotat quemlibet ex quo πύθωσθαι datur," "any one of whom inquiry may be made" (Bengel). It was a name of Apollo in his character of a giver of oracles. Delphi itself, where his chief oracle was, was sometimes called Pytho (Schleusner, s.v.), and Pythius was a common epithet of Apollo. The name Python (Plut.,' De Defect. Orac.,' cap. 9) came thence to be applied to a ventriloquist (Hebrew אוב), or to the spirit that was conceived to dwell in ventriloquists and to speak by them, just as in Hebrew the ventriloquist was sometimes called בְעַל אוב (or בַעֻלַת if a woman), the owner of a spirit of divination, or simply אוב, a diviner (see 1 Samuel 28:7 (twice) for the first use, and Leviticus 20:27; Deuteronomy 18:11; 1 Samuel 28:3; for the second). In some passages, as 1 Kings 28:6 and Isaiah 29:4, it is doubtful whether אוב means the ventriloquist or the spirit. The feminine plural אובות (Leviticus 19:31; Leviticus 20:6; 1 Samuel 28:3, 9; Isaiah 8:19) seems always to denote the women, who, like the damsel in the text, practiced the art of ventriloquistic necromancy, whether really possessed by a spirit or feigning to be so. The word πύθων is only found here in the New Testament. The LXX. usually render אובות by ἐγγαστρίμυθος. Gain (ἐργασία), literally, work, craft, or trade; then, by metonymy, the gain proceeding from such trade (Acts 19:24, 25). By soothsaying (μαντευομένη). So one name of these ventriloquists was ἐγγαστρίμαντις.

16:16-24 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.And it came to pass as we went to prayer,.... That is, to the house of prayer, or to the oratory, as they were in the way to it; for this is not to be understood of their just going to the act, or duty of prayer; for the damsel that now met them, is said to follow them, and to do so for many days, one after another; and it was by their going to the prayer house, that she knew what they were; and besides, the phrase of "going to prayer", as used by us, for the act or duty of prayer, is a mere Anglicism, and unknown to the eastern writers: now this their going to the oratory, was after they had been at Lydia's house, and had been entertained and refreshed there; whether this was on the same day that she was converted and baptized, is not certain: however, so it was, that

a certain damsel possessed with a spirit of divination, met us; in the Greek text it is, "the spirit of Python"; the Alexandrian copy and the Vulgate Latin version read, "the spirit Python"; the same with Apollo, who was called Pythius, as was his oracle, from the people coming to him, to inquire of him and consult with him, about difficult matters (y); or rather from the Hebrew word which signifies a serpent; and so Apollo is said to have his name Pythius, from his killing the serpent Typhon, or Python (z); hence the city of Delphos, where was the oracle of Apollo, was called Pytho (a); the prophetess that sat upon the golden tripos, and delivered out the oracles, Pythia; and the feasts and plays instituted to the honour of Apollo, were called the Pythian feasts and plays, and the place of the oracle Pythium (b): and so this maid, or the spirit in her, pretended to divine and foretell things to come; and the Arabic renders it, "an unclean spirit, foretelling future things": the Jews (c) make this spirit of Python, to be the same with Ob, which we render a familiar spirit, Leviticus 20:27 and the Septuagint by "Engastrimythos", a ventriloquist, one that seemed to speak out of his belly, and pretended to predict future events; and most of the versions in the Polyglot Bible render it by "Python", the word here used: so the Jews say (d), that a master of Ob (as the woman of Endor is called the mistress of Ob), , this is "Python": and so Jarchi on Deuteronomy 18:11 explains the word, and adds, that it is one that speaks out of his arm holes, as those sort of people did from several parts of their bodies, and even from their secret parts: the word signifies a bottle, and they were called masters or mistresses of the bottle; either because the place on which they sat, and from whence they gave forth their oracles, was in the form of one; or they made use of a bottle in their divinations; or as Schindler (e) observes, being possessed, they swelled and were inflated like bottles; and being interrogated, they gave forth answers out of their bellies, concerning things past, present, and to come: and this speaking out of their bellies might be done, without the possession of a real spirit, and much less was it from God, as Plutarch (f), an Heathen himself, observes;

"it is foolish and childish, to think that God, as the ventriloquists formerly called Eurycleans, and now Pythonists, should hide himself in the bodies of the prophets, using their mouths and voices as instruments to speak with, for this was done by turning their voices down their throats.''

The first of this sort was one Eurycles, of whom Aristophanes (g) makes mention; and the Scholiast upon him says, that he was a ventriloquist, and was said by the Athenians to prophesy by a "demon" that was in him, when it was only an artificial way of speaking; Tertullian affirms he had seen such women that were ventriloquists, from whose secret parts a small voice was heard, as they sat and gave answers to things asked: Caelius Rhodiginus writes, that he often saw a woman a ventriloquist, at Rhodes, and in a city of Italy his own country; from whose secrets, he had often heard a very slender voice of an unclean spirit, but very intelligible, tell strangely of things past or present, but of things to come, for the most part uncertain, and also often vain and lying; and Wierus relates of one Peter Brabantius, who as often as he would, could speak from the lower part of his body, his mouth being open, but his lips not moved, whereby he deceived many by this cunning; and there was a man at court in King James the First's time here in England, who could act this imposture in a very lively manner (h): but now whether the spirit that was in this maid was a cheat, an imposture of this kind, is not so easy to say; it seems by the dispossession that follows, that it was a real spirit that possessed her; though some think it was no other than a deluding, devilish, imposture:

which brought her masters much gain by soothsaying: divining or prophesying; it seems she had many masters, who had a propriety in her, and shared the gain she brought; unless by them are meant her master and mistress: vast treasures were brought to the temple at Delphos, by persons that applied to the Pythian oracle there; and great quantities were got by particular persons, who pretended to such a spirit, by which they told fortunes, and what should befall people hereafter, or where their lost or stolen goods were, and such like things; and of such sort were the magical boys and servants Pignorius (i) makes mention of, out of Apuleius, Porphyry, and others, who either for gain or pleasure, performed many strange things.

(y) Phurnutus de natura deorum, p. 94. Vid. Schol. Aristoph. Plut. p. 6. & Macrob. Saturnal. l. 1. c. 17. (z) Homer. Hymn. in Apollo, v. 372, &c. (a) Pausan. l. 10. p. 619. (b) Alex. ab. Alex. Genial. Dier. l. 6. c. 2.((c) R. Moses Kotsensis Mitzvot Tora, pr. neg. 36, 38. (d) Misn. Sanhedrin, c. 7. sect. 7. (e) Lex. Pentaglott. Colossians 34. (f) De defectu oracul. p. 691. (g) Vespae, p. 502. (h) See Webster's Displaying of supposed Witchcraft, p. 122, 124. (i) De Servis, p. 355.