Atos 16
Marvin Vincent · Citado em PreceptAustin
Atos 16
Vincent adds that the root verb maínomai = to rave, in allusion to the temporary madness which possessed the priestess or sibyl while under the influence of the god.
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Vincent has a lengthy note on colony - A colony (κολωνία). Roman towns were of two classes: municipia, or free towns, and colonies. The distinction, however, was not sharply maintained, so that, in some cases, we find the same town bearing both names. The two names involved no difference of right or of privilege. The historical difference between a colony and a free town is, that the free towns were taken into the state from without, while the colonies were offshoots from within. “The municipal cities insensibly equalled the rank and splendor of the colonies; and in the reign of Hadrian it was disputed which was the preferable condition, of those societies which had issued from, or those which had been received into, the bosom of Rome” (Gibbon, “Decline and Fall”). The colony was used for three different purposes in the course of Roman history: as a fortified outpost in a conquered country; as a means of providing for the poor of Rome; and as a settlement for veterans who had served their time. It is with the third class, established by Augustus, that we have to do here. The Romans divided mankind into citizens and strangers. An inhabitant of Italy was a citizen; an inhabitant of any other part of the empire was a peregrinus, or stranger. The colonial policy abolished this distinction so far as privileges were concerned. The idea of a colony was, that it was another Rome transferred to the soil of another country. In his establishment of colonies, Augustus, in some instances, expelled the existing inhabitants and founded entirely new towns with his colonists; in others, he merely added his settlers to the existing population of the town then receiving the rank and title of a colony. In some instances a place received these without receiving any new citizens at all. Both classes of citizens were in possession of the same privileges, the principal of which were, exemption from scourging, freedom from arrest, except in extreme cases, and, in all cases, the right of appeal from the magistrate to the emperor. The names of the colonists were still enrolled in one of the Roman tribes. The traveller heard the Latin language and was amenable to the Roman law. The coinage of the city had Latin inscriptions. The affairs of the colony were regulated by their own magistrates, named Duumviri, who took pride in calling themselves by the Roman title of praetors (see on Acts 16:20). And we were staying in this city for some days - How long Luke does not tell us, but days not weeks or months, probably the days preceding the Sabbath described in Acts 16:13. Paul would later tell the church at Philippi that they were citizens of another city. They had been called out from this world, saved by the grace of God, and sent back into the world to impact the world for Jesus, “For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ." (Philippians 3:20) As
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Vincent - The district of Lydia, and the city of Thyatira in particular, were famous for purple dyes. So Homer: “As when some Carian or Maeonian* dame ,Tinges with purple the white ivory, To form a trapping for the cheeks of steeds.”Iliad, iv., 141." (From) An inscription found in the ruins of Thyatira relates to the guild of dyers. A worshiper of God - Like Cornelius (Acts 10:2), she was a God-fearer or Gentile but was not a full Jewish proselyte. Nevertheless she openly worshiped with the Jews and clearly she was seeking truth. Worshiper (4576)(sebomai, from sébas = reverential awe <> stem seb originally = “to fall back before", sacred, awe) means to hold in high esteem, show reverence or awe (veneration) by someone who his devout. Alway in the middle voice indicating of the personal involvement in the veneration. Sebomai stresses the outward (religious) expression of inner piety. Homer uses falling back in the sense of shrinking from. The bodily movement expressed an inner attitude of respect, of being impressed by something great and lofty. The subjects might be gods or men, the objects gods, men or things. The idea of shrinking from the gods leads to the sense of awe or reverence, first in the general form of respect, then in the more specifically religious form of veneration (regarding with reverential respect or with admiring deference & implies a holding as holy or sacrosanct because of character, association, or age). Sebomai refers to twisted (confused) worship when the devout person operates from the wrong premises (Acts 19:27 - goddess Artemis). Sebomai then means to live a lifestyle of godliness before others. You may say you worshiped God on Sunday. What was Monday like? Did you give in to the pagan darkness around you or did you express the fact that you are serving a higher King then the one who is over this world of darkness and you are willing to take the heat bc you are worshiping by your life. First, RECOGNITION. Then, the LIFESTYLE. Finally, the WORSHIP. This word group derives from the Hellenistic milieu, where it came to mean a reverent and wondering awe at the lofty and pure world of the divine; as such, it is a typical expression of Greek piety. These words have no direct Hebrew equivalent: they are generally avoided in the LXX and the Pseudepigrapha (When used there it expresses worship of the one true God in contrast to false gods), occurring most frequently in those works composed in Greek (esp 4 Maccabees). Gilbrant - In both the active and middle forms this verb denotes the act of “worshiping, revering,” or “the sense of awe, fear,” usually in a religious sense. Nonetheless, it is also applied to esteemed persons such as parents (Liddell-Scott). Essentially, though, the middle form means “to worship, fear” when directed to a deity or “to revere, respect, honor” when directed to an individual (ibid.). The religious connotations tend to dominate. (Complete Biblical Library Greek-English Dictionary) Sebomai - Matt. 15:9; Mk. 7:7; Acts 13:43; Acts 13:50; Acts 16:14; Acts 17:4; Acts 17:17; Acts 18:7; Acts 18:13; Acts 19:27 Sebomai in the Septuagint - Jos. 4:24; Jos. 22:25; Jos. 24:33; Job 1:9; Isa. 29:13; Isa. 66:14; Jon. 1:9; John
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Vincent on policemen - Lit., those who hold the rod. The Roman lictors. They were the attendants of the chief Roman magistrates. “Ho, trumpets, sound a war-note! Ho, lictors, clear the way! The knights will ride, in all their pride, Along the streets to day.” MACAULAY, Lays of Ancient Rome. Release (aorist imperative - do not delay)(630)(apoluo from apó = marker of dissociation, implying a rupture from a former association, separation + luo = loose) is used often of sending a person or a group away from someone (Mt 14:15, 22, 23, 32, etc).Apoluo as here often had the sense of to let loose from or to release (as from under arrest or from another's custody), as also in Acts 17:9+. To let go free or set at liberty. Apoluo is used in all four Gospels describing the release of Barabbas instead of Jesus (Jn 18:39, Mt 27:15, 17, 21, etc) All of Luke's uses of apoluo in Acts - Acts 3:13; Acts 4:21; Acts 4:23; Acts 5:40; Acts 13:3; Acts 15:30; Acts 15:33; Acts 16:35; Acts 16:36; Acts 17:9; Acts 19:41; Acts 23:22; Acts 26:32; Acts 28:18; Acts 28:25; Acts 16:36 And the jailer reported these words to Paul, saying, “The chief magistrates have sent to release you. Therefore come out now and go in peace.” go : Ac 15:33 Ex 4:18 Jud 18:6 1Sa 1:17 20:42 25:35 29:7 2Ki 5:19 Mk 5:34 Joh 14:27 Acts 16 Resources - Multiple Sermons and Commentaries GO IN PEACE (JUST LEAVE!) And the jailer reported these words to Paul, saying, “The chief magistrates have sent to release you - Luke does not explain why their "sudden change of heart!" Therefore come out now and Go in peace - Go is a command in the present imperative ("Go and keep on going!") Hypocrites (what they really mean was "Just leave!") who now feared they themselves might be punished! Peace (1515)(eirene from verb eiro = to join or bind together that which has been separated) literally pictures the binding or joining together again of that which had been separated or divided and thus setting at one again, a meaning convey by the common expression of one “having it all together”. It follows that peace is the opposite of division or dissension. Peace as a state of concord and harmony is the opposite of war. Peace was used as a greeting or farewell corresponding to the Hebrew word shalom - "peace to you" but in this context was undoubtedly not sincere. In fact the chief magistrates wanted them to leave so the magistrates could then experience "peace!" Acts 16:37 But Paul said to them, “They have beaten us in public without trial, men who are Romans, and have thrown us into prison; and now are they sending us away secretly? No indeed! But let them come themselves and bring us out.” They have : Ac 16:20-24 22:25-28 Ps 58:1,2 82:1,2 94:20 Pr 28:1 let : Da 3:25,26 6:18,19 Mt 10:16 Acts 16 Resources - Multiple Sermons and Commentaries PAUL REFUSES OFFER OF RELEASE But - term of contrast Paul said to them - "The lictors by the jailor. The reply of Paul is a marvel of brevity and energy, almost every word has a separate indictment showing the utter illegality of the whole proceeding. (beaten, Roman citizens, without trial)" (Robertson) They have beaten us in public without trial, men who are Romans - Paul was born a Roman citizen (Acts 22:28), which gave him certain rights, including a public hearing. Scourging of any Roman citizen was prohibited by law; the rights of Paul and Silas, therefore, had already been violated. "he praetors (magistrates) did not know, of course, that Paul and Silas were Roman citizens any more than Lysias knew it in Acts 22:27. Paul’s claim is not challenged in either instance. It was a capital offence to make a false claim to Roman citizenship." (Robertson) John Stott notes that "The citizen had only to say civis Romanus sum and he would be immune to punishment; heavy penalties were prescribed for those who violated these citizenship privileges." John
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Vincent - The constraint was from ardent gratitude. Herschel Ford wrote, “It is always good to see a new convert showing conclusive evidences of salvation. We like to see people not only confess Christ, submit to baptism and attend the church, but we like to see changes in their personal habits, in their speech, and in the way they conduct themselves.” TODAY IN THE WORD One of Britain's most famous queens, Victoria, was delighted with her visit to the childhood home of her beloved husband, Prince Albert. The prince's birthplace and boyhood home was a small castle in Bavaria known as Schloss Rosenau. Queen Victoria was so charmed by the welcome of the castle that she wrote, ""How happy and how joyful we felt on awakening to feel ourselves here."" The queen never forgot the warmth of her husband's childhood home. Paul must have felt the same kind of warmth and welcome in the home of Lydia, the first European convert to Christianity. This praiseworthy woman was successful in business and generous in heart, as well as a person of obvious spiritual hunger and depth. Lydia was identified as a ""worshiper of God,"" a term used of Gentiles who worshiped the true God and followed the teachings of Scripture (see Acts 10:2 concerning Cornelius). Lydia was not yet, however, a believer in Christ when Paul and his helpers came to Philippi. But God had prepared her heart to hear and believe the gospel (Acts 16:14). Lydia's first actions after receiving Christ testified to the genuineness of her conversion. She immediately shared the gospel with her entire household, just like the Philippian jailer (16:32), and they were all saved. Then Lydia presented herself and her family for baptism, a strong and in that day a costly step of obedience and identity with Christ. Finally, Lydia opened her home to Paul and his companions. Even showing hospitality was a step of Christian courage for Lydia, given the very hostile reaction Paul later received in Philippi. We don't know how long the apostle and his friends stayed with Lydia, but it must have been a number of days. APPLY THE WORD Hospitality has taken on a different meaning in our day. Hotels take away the need for believers to open their homes to visiting missionaries or to other servants of Christ. But if you have ever hosted someone who came to your church to minister, you know the joy of hospitality. And if you've never done it, you don't know what you're missing. Acts 16:16 It happened that as we were going to the place of prayer, a slave-girl having a spirit of divination met us, who was bringing her masters much profit by fortune-telling. KJV Acts 16:16 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: NET Acts 16:16 Now as we were going to the place of prayer, a slave girl met us who had a spirit that enabled her to foretell the future by supernatural means. She brought her owners a great profit by fortune-telling. GNT Acts 16:16 Ἐγένετο δὲ πορευομένων ἡμῶν εἰς τὴν προσευχὴν παιδίσκην τινὰ ἔχουσαν πνεῦμα πύθωνα ὑπαντῆσαι ἡμῖν, ἥτις ἐργασίαν πολλὴν παρεῖχεν τοῖς κυρίοις αὐτῆς μαντευομένη. NLT Acts 16:16 One day as we were going down to the place of prayer, we met a demon-possessed slave girl. She was a fortune-teller who earned a lot of money for her masters. ESV Acts 16:16 As we were going to the place of prayer, we were met by a slave girl who had a spirit of divination and brought her owners much gain by fortune-telling. CSB Acts 16:16 Once, as we were on our way to prayer, a slave girl met us who had a spirit of prediction. She made a large profit for her owners by fortune-telling. NIV Acts 16:16 Once when we were going to the place of prayer, we were met by a slave girl who had a spirit by which she predicted the future. She earned a great deal of money for her owners by fortune-telling. as we were going to the place of prayer Ac 16:13 slave-girl having a spirit of divination Ac 16:18 8:9-11 Ex 7:11,12 De 13:1-3 18:9-11 1Sa 28:7 1Ch 10:13 Isa 8:19 Ga 5:20 2Ti 3:8 who was bringing her masters much profit by fortune-telling Ac 19:24 1Ti 6:10 2Pe 2:3 Rev 18:11-13 Acts 16 Resources - Multiple Sermons and Commentaries SATAN'S COUNTERFEIT CONFRONTATION And it happened - This did not just happen by "accident," but was a clear confrontation from the enemy (and just as clearly was a confrontation ALLOWED by God!). God manifestation of righteousness was immediately countered by Satan's wickedness! The Greek reads more literally "And it came into being." As
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Vincent - Spirit of divination (πνεῦμα Πύθωνα). Lit., a spirit, a Python. Python, in the Greek mythology, was the serpent which guarded Delphi. According to the legend, as related in the Homeric hymn, Apollo descended from Olympus in order to select a site for his shrine and oracle. Having fixed upon a spot on the southern side of Mount Parnassus, he found it guarded by a vast and terrific serpent, which he slew with an arrow, and suffered its body to rot (πυθεῖν) in the sun. Hence the name of the serpent Python (rotting); Pytho, the name of the place, and the epithet Pythian, applied to Apollo. The name Python was subsequently used to denote a prophetic demon, and was also used of soothsayers who practised ventriloquism, or speaking from the belly. The word ἐγγαστρίμυθος, ventriloquist, occurs in the Septuagint, and is rendered having a familiar spirit (see Levit. 19:31; 20:6, 27; 1 Sam. 28:7, 8). The heathen inhabitants of Philippi regarded the woman as inspired by Apollo; and Luke, in recording this case, which came under his own observation, uses the term which would naturally suggest itself to a Greek physician, a Python-spirit, presenting phenomena identical with the convulsive movements and wild cries of the Pythian priestess at Delphi. Matt Chandler - This little girl stands in absolute contrast to Lydia. Where Lydia is Asian, this girl is Greek. Where Lydia is in control, an intellect, this little girl is impoverished, enslaved, and exploited. Where Lydia is a seeker, this little girl proclaims the way of salvation. Of course, she’s doing it perhaps unwittingly, under demonic control, but she believes that salvation is available the same way the demons do. While Paul and Lydia meet in the context of a formal, orderly group meeting, Paul and the slave girl meet as she follows the missionaries around, screaming her head off. She is disruptive. As in control as Lydia is, this little girl is out of control. Now watch how God goes after her. Paul doesn’t turn around and say, “I’m doing a seminar Saturday on ‘Crazy.’ I would like for you to come because I think you have crazy in you.” He does not invite her to a Bible study, and he does not appeal to her intellect on any level. He doesn’t appeal to her reason. She’s irrational. No—instead, in an act of Holy Spirit power, he rebukes and exorcises the spirit that rules her and enslaves her on the inside. In an instant she finds the salvation she’s been demonically mocking. The contrast between these two Philippian conversions is startling and instructive. With Lydia, the gospel gets at her heart when Paul engages her intellectually. With the slave girl, the gospel gets at her heart when Paul engages her spiritually. In both instances, the Holy Spirit grants new birth and repentance, of course, but the deliverance of the gospel takes on the context of the personal need. Paul shows how he as a missionary is willing to become all things to all people (1 Cor. 9:22). (To Live is Christ, To Die is Gain) HOSTILE MEETING BETWEEN FORCES OF LIGHT AND DARKNESS A slave-girl having a spirit of divination met us - Witness the clash of two kingdoms. Darkness meets light. A slave of Satan meets a slave of Christ. Guess who will win?!! Met (5221)(hupantao from hupo = by, below + antao = to meet face to face with; antao is from anti = opposite) means to go to meet and (as in the present passage) may include an element of hostility or opposition as in Jesus' encounter with demon possession (Matt. 8:28; Mk. 5:2; Lk. 8:27+) and also in Lk 14:31+ meaning to meet to oppose in battle which is a good picture of what we see here in Acts 16:16! Only use in non-apocryphal Septuagint is Da 10:14. Hupantao - 10x in 10v - encounter(1), met(7), went and met(1), went to meet(1). Matt. 8:28; Matt. 28:9; Mk. 5:2; Lk. 8:27; Lk. 14:31; Jn. 4:51; Jn. 11:20; Jn. 11:30; Jn. 12:18; Acts 16:16 Who was bringing her masters much profit by fortune-telling - Was bringing is in the imperfect tense indicating over and over she brought in money! In modern vernacular, she was a "medium" in contact with demons! The fact that fortune telling was so profitable tells us how prevalent the occult was at this time. Fortune tellers are occasionally seen in America and one can only surmise they will increase as the land becomes more and more spiritually dark. Pray for revival! Masters (owners)(2962)(kurios from kuros = might or power, related to kuroo = to give authority) primarily means the possessor, owner, master, the supreme one, one who is sovereign and possesses absolute authority, absolute ownership and uncontested power. That was the effect of these "owners" over this poor girl! How different this devilish kurios is compared to the kurios of Paul, et al, the Lord (Kurios) Jesus Christ! Profit (business)(2039)(ergasia from ergázomai = to toil, work) means to engage in some type of activity or behavior with sustained interest and thus describes a pursuit. Ergasia can mean employment, craft, profession; profit or gain, this latter describing the outcome of work. Ergasia is used of business giving us the horrible picture in the use in Ephesians 4:19 that these unsaved men actually made a business of every kind of moral uncleanness! It does not take much thought to imagine what kind of vile business and illicit profit was associated with every kind of impurity! It reminds one of John's statement about the final destruction of the evil world system which had made a business trafficking in "human lives" (Rev 18:13). All 6 uses of ergasia - Lk. 12:58; Acts 16:16; Acts 16:19; Acts 19:24; Acts 19:25; Eph. 4:19 John Polhill has an interesting note on the value ascribed to fortune tellers in the ancient world - Greeks and Romans put great stock on augury and divination. No commander would set out on a major military campaign nor would an emperor make an important decree without first consulting an oracle to see how things might turn out. A slave girl with a clairvoyant gift was thus a veritable gold mine for her owners. (New American Commentary - Acts). David
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Vincent on diaponeo - Both grieved at the sad condition of the woman, and thoroughly annoyed and indignant at the continued demonstrations of the evil spirit which possessed her. In the aor. pass. dieponḗthēn.
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Vincent on magistrates - Their usual name was duumviri, (Wikipedia = Latin = duumvir, "one of the two men"; in plural originally duoviri, "the two men") answering to the consuls of Rome; but they took pride in calling themselves strategoi or praetors, as being a more honorable title. This is the only place in the Acts where Luke applies the term to the rulers of a city. Zodhiates - The ten Athenian commanders chosen annually (with whom the polémarchos [n.f.], leader of the war, joined) were called generals. Afterwards only one or two were sent abroad with the army as circumstances required, and the others had charge of military affairs at home. They were the same as polémarchos, war minister or the leader of a war. In other Greek cities, they were the chief magistrates or prefects. Stratēgós was also the name given to Roman officers as consuls and also the leaders of cities. In Roman colonies and municipal towns, the chief magistrates were usually two in number, occasionally four or six who sometimes were called praetors, the Gr. equivalent of which was stratēgós. (Ibid) Gilbrant - In the strictest sense a stratēgos denotes a military leader. In the New Testament, however, the word is used with two technical meanings. First, a stratēgos was the “captain of the temple.” Called the “man of the Temple Mount” in Jewish writings, he was a priest who served as chief superintendent of the Levites and priests who stood guard at the temple. He occupied a place of dignity second only to the high priest (Luke 22:4,52; Acts 4:1; 5:24,26) (Knowling, Expositor’s Greek Testament, 2:122). Second, stratēgos refers to a chief magistrate or highest official of the Roman Empire in certain provinces such as Philippi (Acts 16:20,22,35,36,38). (Complete Biblical Library Greek-English Dictionary) Strategos - 10x in 10v - Usage: captain(3), chief magistrates(5), officers(2). Luke 22:4 And he went away and discussed with the chief priests and officers how he might betray Him to them. Luke 22:52 Then Jesus said to the chief priests and officers of the temple and elders who had come against Him, "Have you come out with swords and clubs as you would against a robber? Acts 4:1 As they were speaking to the people, the priests and the captain of the temple guard and the Sadducees came up to them, Acts 5:24 Now when the captain of the temple guard and the chief priests heard these words, they were greatly perplexed about them as to what would come of this. Acts 5:26 Then the captain went along with the officers and proceeded to bring them back without violence (for they were afraid of the people, that they might be stoned). Acts 16:20 and when they had brought them to the chief magistrates, they said, "These men are throwing our city into confusion, being Jews, Acts 16:22 The crowd rose up together against them, and the chief magistrates tore their robes off them and proceeded to order them to be beaten with rods. Acts 16:35 Now when day came, the chief magistrates sent their policemen, saying, "Release those men." Acts 16:36 And the jailer reported these words to Paul, saying, "The chief magistrates have sent to release you. Therefore come out now and go in peace." Acts 16:38 The policemen reported these words to the chief magistrates. They were afraid when they heard that they were Romans, Strategos - 59x in 57v in the Septuagint - 1 Sam. 29:3; 1 Sam. 29:4; 1 Chr. 11:6; 1 Chr. 12:19; 2 Chr. 32:21; Neh. 2:16; Neh. 4:14; Neh. 12:40; Neh. 13:11; Est. 3:12; Job 15:24; Jer. 51:23; Jer. 51:28; Jer. 51:57; Ezek. 23:6; Ezek. 23:12; Ezek. 23:23; Ezek. 32:30; Dan. 3:2; Dan. 3:3; Dan. 3:27; Dan. 6:7; Dan. 10:13; Dan. 10:20; These men are throwing our city into confusion, being Jews - At about this time, Emperor "Claudius had commanded all the Jews to leave Rome." (Acts 18:2). Anti-Semitism was on the rise and clearly is not a modern phenomenon but has its origins in antiquity. Some suggest that Luke was not arrested as he was a Gentile and similarly Timothy was half Gentile." (MacArthur) Swindoll comments "Clearly, they (Ed: The accusers of Paul and Silas) couldn’t tell the truth: “These men commanded a spirit to leave and now we have to work for a living.” Not only would that make her masters look petty and foolish, but it was hardly a crime." THE GOSPEL SHAKES UP THE UNSAVED One is reminded that those who convey a "fragrance of Christ" through promulgation and proclamation of His Gospel "are a fragrance of Christ to God among those who are being saved and among those who are perishing; to the one an aroma from death to death, to the other an aroma from life to life." (2 Cor 2:15-16). If Satan can't shut them up, he will orchestrate affairs so that they are themselves "shut up" in prison! But as Paul said in 2 Ti 2:9+ although he suffered "hardship even to imprisonment as a criminal...the word of God is not imprisoned," as subsequent events would poignantly and powerfully prove! Watch the walls fall down! Simon Kistemaker wrote, “In those days, a plaintiff could drag a defendant into court and ask the judge to pass a verdict. The owners of the slave girl were acting according to Roman law when they laid their hands on Paul and Silas and put their grievance before the city authorities.” Throwing into confusion (1613)(ektarasso from ek = out or intensifier + tarasso = to agitate, stir up) means to start an uproar, to throw into great disorder, causing people to riot against. This verb can mean causing a riot, disturbance, agitation, or disorder. In the passive, it means to be greatly troubled, be confounded. Liddell-Scott adds that another use was in the phrase "to have a bowel complaint" (ektarrasso + kolin). Interesting thought! Vincent on Jews - Who at this time were in special disgrace, having been lately banished from Rome by Claudius (see Acts 18:2). The Philippians do not appear to have recognized the distinction between Christians and Jews. A T
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Vincent on stocks - 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; 10:39; Gal. 3:13; 1 Pet. 2:24. The missionaries were between a rock and a hard place! Jack Andrews - They were fastened securely after they had been flailed severely! (Ibid) Brian Bell on Roman stocks - A Roman Instrument of torture w/more than two holes for the legs so that they could be forced widely apart unto apposition which soon became intolerably painful.
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Vincent - Lit., praying, they sang hymns. The praying and the praise are not described as distinct acts. Their singing of hymns was their prayer, probably Psalms.
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Vincent - Hackett remarks that “almost every word in this reply contains a distinct allegation. It would be difficult to find or frame a sentence superior to it in point of energetic brevity.” Cicero in his oration against Verres relates that there was a Roman citizen scourged at Messina; and that in the midst of the noise of the rods, nothing was heard from him but the words, “I am a Roman citizen.” He says: “It is a dreadful deed to bind a Roman citizen; it is a crime to scourge him; it is almost parricide to put him to death.” Wiersbe offers an excellent thought on why Paul did not wish to leave Philippi secretly writing - Paul, however, was unwilling to sneak out of town, for that kind of exit would have left the new church under a cloud of suspicion. People would have asked, "Who were those men Were they guilty of some crime? Why did they leave so quickly? What do their followers believe?" Paul and his associates wanted to leave behind a strong witness of their own integrity as well as a good testimony for the infant church in Philippi. It was then that Paul made use of his Roman citizenship and boldly challenged the officials on the legality of their treatment. This was not personal revenge but a desire to give protection and respect for the church. (Wiersbe, W: Bible Exposition Commentary. 1989. Victor)