346
καρδίαν, προσέχειν τοῖς λαλουμένοις ὑπὸ τοῦ Παύλου.
15. ὡς δὲ
, a η ~ ἐβαπτίσθη, καὶ 6 οἶκος αὐτῆς, παρεκάλεσε λέγουσα, Ei κεκρίκατέ µε ‘ a K , 4 > λθό > ‘ o 7 1 , πιστὴν τῷ Κυρίῳ εἶναι, εἰσελθόντες εἰς τὸν οἶκόν pou! peivate-
καὶ παρεβιάσατο ἡμᾶς.
3 lal 16. ᾿Εγένετο δὲ πορευοµένων ἡμῶν eis προσευχήν,; παιδίσκην τινὰ ἔχουσαν ὃ
πνεῦμα Πύθωνος ἀπαντῆσαι
ἡμῖν, ἥτις ἐργασίαν πολλὴν παρεῖχε τοῖς κυρίοις αὐτῆς µαντευοµένη.
1 µεινατε--μενετε SABDE 13, 61, Tisch., W.H., Weiss, Wendt, Blass, Hilg. 2 eug π., but NABCE 13, 18, 40, 61, 180, Or. insert art. before π., so Tisch., W.H.,
R.V., Blass, Weiss, Wendt (not Hilg.).
3 πγευμα Πνθωνος, but acc. NABC*D* 13, 33, 61, Vulg., Or., so Tisch., W.H., R.V., Blass, Weiss, Wendt, Hilg.; Τ.Ε. has in its favour C*D?EHLP, tol., Syr. H.
mg. gt., Chrys., Eustath., Lucif., Gig.
15 (17), 2 Mace. i. 4. The verb is fre- quent in St. Luke, Luke xxiv. 31, 32, 45, and in ii, 23 quotation, Acts vil. 56, xvii. 3; only once elsewhere in N.T., Mark vii. 34. ‘To open is the part of God, to pay attention that of the woman,” Chrysostom: ὥστε καὶ θεῖον καὶ ἀνθρώ- πινον ἦν.- τοῖς A. ὑπὸ τοῦ Π.: 6. and Ἡ. see an indication of St. Luke’s own modesty: ‘‘ we spake’ in ver. 13, but now only Paul is mentioned.
Ver. 15. 6 οἶκος: as in the case of Cornelius, so here, the household is received as one into the fold of Christ, cf. ver. 33 and xviii. 8. We cannot say whether children or not were included, although we may well ask with Bengel: “quis credat in tot familiis nullum fuisse infantem?” but nothing against infant baptism, which rests on a much more definite foundation, can be inferred from such cases, ‘‘ Baptism,” Hastings’ B.D., p. 242. Possibly Euodia and Syntyche and the other women, Phil. iv. 2, 3, may have been included in the familia of Lydia, who may have em- ployed many slaves and freed women in her trade.—et κεκρίκατε: almost=since you have judged me, vis., by my baptism; or εἰ if instead of ἐπεὶ chosen with delicate modesty.—petvarte: this has been called the first instance of the hos- pitality which was afterwards so charac- teristic of the early Church, and enforced by the words of St. Peter, St. Paul, and St. John alike; 1 Pet. iv. 9, Rom. xii. 13, 1 Tim. v. 10, etc., 3 John 5, cf. Clement, Cor., i., 17, and see Westcott on Heb. xiii. 2, Uhlhorn, Charity in the Early Church, pp. 91, 325, E.T.; ‘‘ Hospitality” in B.D.?,and Smith and Cheetham, Dict. of Christ. Antiq. Another trait is thus marked in the character of Lydia, the same generosity which afterwards no doubt
made her one of the contributors to the Apostle’s necessities, as a member of a Church which so frequently helped him. --παρεβιάσατο: only used by St. Luke, once in Luke xxiv. 29, in the same sense as here, cf. LXX, 1 Sam. xxviii. 23, Gen. xix. g, 2 Kings ii. 17, v. 16 (A omits). The word expresses urgency, but not compulsion (in classical Greek it is used of violent compulsion). The word may imply that Paul and his companions at first declined, cf. 2 Cor. xi. g (so Chrys., Bengel), although on occasion he accepted the aid of Christian friends, Phil. iv. 15, and the hospitality of a Christian host, Rom. xvi. 23; or it may refer to the urgent entreaty of Lydia in expression of her thankfulness.
Ver. 16. Ifwe add the article τὴν, see critical note: ‘to the place of prayer,” R.V.—tvetpa Πυθῶνος: in R.V., accusa- tive, see critical note, ‘‘a spirit,a Python,” margin, 1.6., a ventriloquist (Ramsay). The passage most frequently quoted in illustration is Plutarch, De defectu Orac., ix., from which it appears that ventrilo- quists who formerly took their name from Εὐρυκλῆς a famous ventriloquist (cf. Arist., Vesp., 101g) were called NMv- θωνες. The word ἐγγαστρίμνθος, ven-