A certain damsel possessed with a spirit of divination.
The Pythoness
The words, literally, are 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 which the Pythian priestesses and Apollo, as succeeding to the oracular power of the serpent, took their distinguishing appellative. 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 state 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 a 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. (Dean Plumptre.)
Paul and the damsel of Philippi
1. None can bear such testimony to the real nature of goodness as bad spirits. How the fallen angels could preach! They could speak of goodness with all the vividness which comes of conscious contrast. Could not he say much of friendship who has lost it? Could not he speak tenderly of home who has abandoned it? So the spirit that has known God and wandered from Him could speak with soul-touching pathos--of salvation. But Christianity will not have such service. The poor damsel said truly, but her cooperation was declined. The devil can have no part or lot in Christian service. He is not in it! Though his word be true, his tone is wrong. What Paul could have done with this aid! How he could have turned upon all those who held in captivity the infatuated girl, and said to them, “She is our ally; she knows the truth, and is not afraid to proclaim it.” These temptations are not without force; but the truth being devil-spoken, is not to be received upon such authority, because the authority would not stop there. Have nothing to do with him. “Resist the devil, and he will flee from you.” We see from such incidents the pureness and nobility of the apostolic mind and the independence of truth. In the hands of the apostles the truth did not go a-begging for patronage. When will the Church refuse the bad man’s money? The same kind of aid was offered to Christ, but He would never accept it.
2. The girl had masters who made a profit out of her. It is possible that some of ourselves may be under the influence of evil “masters.” It is in the nature of selfishness to make slaves. Older and craftier men may be making experiments upon your green youthfulness. Christ would have us all free. “If the Son, therefore, shall make you free, ye shall be free indeed.”
3. “And when her masters saw that the hope of their gains was gone--.” The bad man has a larger sphere in which to make money than the good man has. Think what they were doing! Living upon this brain-bewildered damsel. Such men would sell the very Church of God and defile the dead for money. Do not imagine that this is an ancient instance; it is the work of today. There is no stopping place in selfishness short of the very destruction of the universe. Begin, therefore, early to resist the devil. “It is not all gold that glitters.” There are some coins that honest fingers dare not touch. Do not call yourself poor if you have today’s honestly-gotten dinner waiting for you. That is a proof that you shall also dine tomorrow. “Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you.” Crafty masters, dealers in superstition and quackery, may have their gain-bringing damsels taken away from them, but they who bank in heaven have effects inexhaustible.
4. Look at the spirit of the damsel’s masters (verse 19, etc.). What liars they were! Not a word did they say about the “gains.” Here is the crime of today, of working from one motive and trying to get credit for another. Do we not sometimes hate a man, and do all manner of evil to him, and then say that we have no personal jealousy, but are concerned about some great question or public good? And yet there are persons who quite disdain the idea of original sin! The gospel will have no pretence, mental reservation, or moral obliquity. It will insist upon trying all our work by the square add plummet of heaven. (J. Parker, D. D.)
The soothsaying damsel at Philippi
I. True testimony from a questionable quarter. This testimony Was as true as if it had been spoken by an angel. But the testifier was under the influence of a devil, and God’s servants need not his praise either in behalf of themselves or their work. But what could induce this woman to bear this true testimony?
1. Perhaps the hope of getting gain. She might think that Paul would reward her for her public proclamation.
2. A wish to conciliate. The evil spirit, fearing expulsion, might influence her to bear this testimony so as to gain favour.
3. A desire to heighten her authority and increase her success. She saw evident tokens of the Divinity of their cause; and by proclaiming this she may have hoped to acquire a higher reputation for being inspired.
4. The hope of bringing discredit on the cause of God. The stratagem might lead the people to conclude that Paul and Silas were in league with evil spirits.
(1) That there is a way of salvation. Plain, safe, exclusive.
(2) That there is need to show this way.
(3) That the work of God’s servants is to show it.
II. Effectual exorcising by an inspired apostle. Paul was grieved--
1. To see a human being the victim of demoniacal power. Many similar saddening sights are still to be seen. The demons avarice, ambition, pride, envy, and sensuality possess men’s souls and rule in their hearts. Who can see them and not be grieved?
2. To see the malignant design with which the testimony was borne. The girl was only the instrument of the devil, whose design might be to bring discredit on Christianity; and who might also aim at exciting the self-complacency of Paul.
3. To see the sordid motives of the masters of this girl. They cared not how her nature was degraded, or how the people were imposed on, if only their mercenary ends were answered. Many are still as unscrupulous. They will lie, and cheat, and sell both body and soul for gain.
III. Malignant persecution by disappointed mercenaries (verse 20-22). If you would not enrage a selfish man, do not interfere with his gains, or he will persecute you. Your enterprise may be of God, and there may be evident tokens of this, yet it must not be allowed to live if it frustrates his selfish purposes.
IV. Illegal measures by civil authorities.
V. Midnight melody by incarcerated sufferers (verse 25).
1. “They prayed”--
(1) for themselves, that they might be supported and delivered;
(2) for their persecutors, that they might be forgiven and saved; and
(3) for their new converts, that they might be strengthened and established.
2. “And sang praises unto God.” A consciousness of having done right makes a man undaunted in danger, unswerving in suffering, and triumphant in tribulation. (John Elstob.)
The devil of avarice
I. In the pursuance of its purpose. Mercenariness in truth was the demon which inspired her. In pursuing its sordid aim we discover--
1. The prostitution of mind. This young woman’s sympathies and talents were consecrated to the greed of her masters. Mammon ever hires the genius of the world for its service. A more terrible sight than this can scarcely be witnessed.
2. The practice of falsehood. This woman pretended to withdraw the veil of the future for money. Men build up their fortunes by falsehoods. Lies are considered the life of trade.
3. Religious profession. To impose upon the spectators, she professed almost a reverence for the apostles. Perhaps she had sufficient prescience to see that their mission would be successful, and that her declaration of their success would heighten her reputation and increase her authority. Alas! avarice uses religion for its own ends, puts on its garb, uses its vocabulary, and kneels to its heroes.
II. In the frustration of its purpose (verse 18). Does this mean the exorcising of a personal spirit of evil who had taken possession of her? or does it mean the expulsion of the spirit of evil from her? I incline to the latter opinion, and regard Paul as effecting her conversion. This he did, as all conversions are accomplished, “in the name of Jesus Christ,” and at once--“in the same hour.” The change which Paul effected in her now interfered with the gains of her masters. Observe--
1. The vindictiveness of this frustrated avarice (verse 19). Selfish men will oppose any enterprise, however divine, that interferes with their gains. Vested interests are the great antagonists of truth everywhere.
2. Its hypocrisy. Did they say, these men have interfered with our traffic? This would have been truth. No; they prefer a false accusation. These wounded grubs would be thought patriotic heroes.
3. Its power. These rich men had sufficient power to move the multitude in their favour, and to command the magistrates to do their work (verses 22, 23). Such was the power which avarice had in Philippi eighteen centuries ago, and such is the power, alas! which it has ever wielded, and still wields. It can move magistrates and monarchs. “Money answereth all things,” “and the love of it is the root of all evil.” (D. Thomas, D. D.)
The rescue of a slave
Some facts connected with--
I. The slave.
1. The power by which she was swayed.
2. The profession she made.
3. The testimony she bore.
II. The apostles.
1. Their tenderness of heart.
2. Their great power.
3. Their habitual prayerfulness.
III. The owners.
1. The degradation of their nature.
2. The vengeance of their hearts.
3. The power of their hate. (H. J. Martyn.)