(9) The same man had four daughters, virgins, which did prophesy.--Both elements of the description are full of interest as throwing light on the life of the Apostolic Church. (1) The four daughters were "virgins." The word then, as afterwards, probably indicated, not merely the bare fact that they were as yet unmarried, but that they had devoted themselves, if not by irrevocable vows, yet by a steadfast purpose, to that form of service. In the organisation of women's work in the Church they formed apparently a distinct class, the complement of that of the widows of 1Timothy 5:10. St. Paul had distinctly sanctioned such a life, as presenting a higher standard of excellence than the duties of domestic life (1Corinthians 7:8), and on grounds which, in their general character, went beyond the "present distress" of a time of persecution (1Corinthians 7:26; 1Corinthians 7:34). It was, indeed, a matter on which he had no commandment from the Lord (1Corinthians 7:25), and in which he was therefore open to the teachings of experience, and these seem to have modified his judgment at a later date, and led him to the conclusion that it was better that the younger "widows" should marry (1Timothy 5:14), and that they should only be received into the list of those who were maintained by the Church in return for their services as "widows," at a more advanced age (1Timothy 5:9). The order of "virgin," however, continued to exist, and the term Virgo, sometimes with Ancilla Domini (the handmaid of the Lord; comp. Romans 16:1) added to it, is found in the inscriptions from the catacombs now in the Museums of the Collegio Romano and the Lateran. So Pliny, in his letter to Trajan (Ep. 10 ? 6), speaks of the women who were then called ministrae among the Christians, the latter term being probably used as the equivalent for "deaconesses." (2) These virgins "prophesied." The word comprised much more than mere prediction of the future, and included all words that came into the mind of the speaker as an inspiration, and to the hearers as a message from God. (Comp. Notes on Acts 2:17; Acts 19:6; 1Corinthians 14:24-25.) In other words, they preached. We ask when, and where? Did they prophesy in the assemblies of the Church? It is true that St. Paul had forbidden this at Corinth (1Corinthians 14:34), and forbade it afterwards at Ephesus (1Timothy 2:12); but the very prohibition proves that the practice was common (see also 1Corinthians 11:5), and it does not follow that St. Paul's rules of discipline as yet obtained in all the churches. It is perfectly possible, however, that they may have confined their ministrations to those of their own sex, and, accompanying their father in his missionary journeys, have gained access to women, both among Jews and Gentiles, and brought them to the knowledge of the Truth. It is obvious that the services of women, acting as deaconesses, would be needed as a matter of decorum in the baptism of female converts.

Verse 9. - Now this man for and the same man, A.V. Virgins. This certainly conveys the impression that they had dedicated their lives to the service of God (1 Corinthians 7:34-38). Which did prophesy. The question arises - Did they exercise their gift of prophecy in the Church or in private? The passage 1 Corinthians 11:5 seems to indicate that in the Church of Corinth women did pray and prophesy in the congregation, while, on the other hand, 1 Corinthians 14:34, 35 seems peremptorily to forbid women to speak or teach in Church, as does 1 Timothy 2:11, 12. How, then, is this apparent contradiction to be reconciled? It must be either by supposing

(1) that the gift of prophecy spoken of here and in 1 Corinthians 11:5 was exercised in private only; or

(2) that the prohibition did not apply to the extraordinary operation of the Holy Spirit speaking by prophet or prophetesses as the case might be. The latter seems the most probable (see Acts 13:1, note). On the office of prophets in the early Church, see Acts 11:27; Acts 13:1; Acts 15:32; Acts 19:6; Romans 12:6; 1 Corinthians 12:10, 28, 29; 1 Corinthians 13:2, 8; 1 Corinthians 14:6, 29, etc.; Ephesians 3:5; Ephesians 4:11; 1 Thessalonians 5:20 (see Alford, on Acts 11:27). As regards these daughters of Philip, there are conflicting statements in early Church writers. Eusebius ('Eccl. Hist.,' 3:30) quotes Clement of Alexandria as saying that both Peter and Philip among the apostles were married and had children, and that Philip moreover gave his daughters in marriage to husbands. But in the next chapter

(3) he quotes Polycrates, Bishop of Ephesus at the end of the second century, as saying that Philip the apostle and his two daughters, who had grown old in their virginity, were buried at Hierapolis; and that another daughter of his, "who had her conversation in the Holy Spirit," was buried at Ephesus. Eusebius himself thinks that these daughters of Philip the evangelist were meant. If they were, it does not necessarily follow that those who, according to Clemens Alexandrinus, were married were of the four mentioned here. They might be sisters. Polycrates seems to speak of three sisters who lived a religious life (in the technical sense); the fourth may have died young. But it is quite possible that Clemens may really be speaking of Philip the apostle, and Polycrates also; the more so as Philip the apostle, according to the tradition recorded by Nicephorns, suffered martyrdom at Hierapolis. However, the confusion between the two Philips is quite certain in the Menaeum (or Calendar) of the Greek Church, where we read, "On the 4th of September is the commemoration of Saint Hermione, one of the four daughters of the Apostle Philip, who baptized the eunuch of Candace. She and her sister Eutychis came into Asia after the death of the Apostle John. She was buried at Ephesus." A fragment of Caius (in Eusebius, 'Eccl. Hist.,' 3:31) increases the confusion by speaking of" the four daughters of Philip, prophetesses, who were buried in Hierapolis" (see Routh's 'Reliq. Sac.,' vol. 1. pp. 378-380).

21:8-18 Paul had express warning of his troubles, that when they came, they might be no surprise or terror to him. The general notice given us, that through much tribulation we must enter into the kingdom of God, should be of the same use to us. Their weeping began to weaken and slacken his resolution Has not our Master told us to take up our cross? It was a trouble to him, that they should so earnestly press him to do that in which he could not gratify them without wronging his conscience. When we see trouble coming, it becomes us to say, not only, The will of the Lord must be done, and there is no remedy; but, Let the will of the Lord be done; for his will is his wisdom, and he doeth all according to the counsel of it. When a trouble is come, this must allay our griefs, that the will of the Lord is done; when we see it coming, this must silence our fears, that the will of the Lord shall be done; and we ought to say, Amen, let it be done. It is honourable to be an old disciple of Jesus Christ, to have been enabled by the grace of God to continue long in a course of duty, stedfast in the faith, growing more and more experienced, to a good old age. And with these old disciples one would choose to lodge; for the multitude of their years shall teach wisdom. Many brethren at Jerusalem received Paul gladly. We think, perhaps, that if we had him among us, we should gladly receive him; but we should not, if, having his doctrine, we do not gladly receive that.And the same man had four daughters,.... So that he was a married man, which may be observed against the Papists, who forbid marriage to ecclesiastics: and they were,

virgins: not under any vow of virginity, but they had not as yet changed their state of life, and were pure and incorrupt:

which did prophesy; not explain and interpret Scripture, or preach in public assemblies; for these were not allowed women, neither in the Jewish synagogues, nor in Christian assemblies; but they were endowed with a gift of foretelling future events, as was promised such should have in Gospel times, Joel 2:28.