Acts 16

Acts 16:1-12

sing through several provinces of the Lesser Asia, ciated Timothy with them as the companion of ss over into Europe, and arrive at Macedonia, by tion of a divine revelation. Acts XVI. 1—12.

Acts XVI. 1.

WHEN Paul set out with Silas on his journey, it was observed before that he went through the regions of Syria and Cilicia, confirming the churches; and passing on from thence he came to Derbe and Lystra, where he had preached the gospel in his former progress. And while he was at Lystra, behold a certain disciple was there, whose name was Timothy, the son of one Eunice, a believing Jewess, but of a Grecian father; and we mention it as a circumstance worthy of note, because he afterwards became a very considerable person in the church, as well as a faithful and useful friend to the apostle. He was an eminently serious and devout young man, who was remarkable for his early piety, having been trained up by his good mother, and his grandmother, whose name was Lois, in an acquaintance with the holy scriptures from his childhood; (2 Tim. i. 5; iii. 15;) and, upon the whole, was one who had an honourable character given him by all the brethren in Lystra and Iconium. Him therefore Paul, who had before contracted some intimacy of acquaintance with him, (2 Tim. iii. 10, 11,) determined he would have to attend him in his progress, and to go forth to preach the gospel with him; and that he might not give an unnecessary offence to the Jews, by appearing so intimate with an uncircumcised person, he took him to the place where he dwelt, in order to his more constant attendance upon him, and circumcised him with all due solemnity, and before proper witnesses,

• And circumcised him.] In order to the Gentiles were free from the yoke of judge rightly of Paul’s conduct in this affair, which some have censured, (as they do other things in Christianity,) because they did not understand it, we must recollect, that he always o n’ avowed, “that all, except in cases where the omission o

Paul circumcises Timothy, and takes him with

according to the usage of the Jews in those days; which he did (as was hinted before) not that he thought circumcision in itself necessary, or of any avail to salvation, but on account of the Jews, who were in those places; for they all knew his father, and were apprized that he was a Greek: They would therefore naturally conclude, that his son had not received the rite of initiation into the Jewish religion, and consequently, looking upon him as a Gentile, would be offended themselves at Paul’s intimacy with him, and propagate that offence to others. After this, Paul laid his hands upon him, and set him apart to the ministerial office, conferring upon him extraordinary gifts, (2 Tim. i. 6.) which were attended with prophecies of his eminent future usefulness. (1 Tim. i. 18; iv. 14.)

And as they passed through the several cities of those regions, that peace might be secured among the brethren, and no unnecessary burthen might be laid upon the Gentile converts, they delivered to their custody an exact and attested copy of the decrees, which were deter-

them would give offence: But, because his enemies represented him as teaching people to despise the law of Moses, and even as blaspheming it, he therefore took some opportunities of conforming to it publicly himself, to shew how far he was from condemning it as evil; an extravagance, into which some Christian heretics early ran, and with which the apostle himself has been most unjustly charged of late by a writer too contemptible to be named. This is the true key to his conduct here, and Acts xxi. 21-24 And though, when the Jewish zealots would have imposed it upon him to compel Titus, who was a Greek, to be circumcised, even while he was at Jerusalem, he absolutely refused it; (Gal. ii. 3-5;) yet here he voluntarily persuaded Timothy to submit to that rite, knowing the omission of it in him, who was a Jew by the mother’s side, would have given offence; and being the more desirous to obviate any prejudices against this excellent youth, whose early acquaintance with the Scriptures of the Old Testament (2 Tim. iii. 15.) might render him peculiarly capable of preaching in the synagogues with advantage, which, had he been uncircumcised, would not have been permitted. Grotius observes, this was

probably the beginning of Luke’s acquaintance with Timothy, though Paul knew him long before. See note, § 32, p. 210.

They delivered - the decrees.] The author of Miscell. Sacra, (Essay IV. p. 34,) first taking it for granted, that the decree was particularly intended for the churches of Syria and Cilicia, and not for any converts from the idolatrous Gentiles, would have this verse and the next transposed to the conclusion of the foregoing chapter, or the three intermediate verses that begin this chapter inclosed in a parenthesis. But it is plain from the contents of that decree, that it was intended for all Gentile Christians living among Jews; and it appears from the preceding story, that great numbers of Jews were to be found in Derbe, Lystra, Iconium, and the neighbouring places; and therefore, as the transposition would be most unwarrantable, the parenthesis is quite unnecessary, and would pervert the sense. Mr. L’Enfant observes, that the word Ἰσπυλία, which is here used to express decrees, always signifies something temporary and ceremonial, and no laws of perpetual and universal obligation Compare Eph. ii. 15; Col. ii. 14.

Phrygia and Galatia, but are or id to go to Asia.

mined as a rule for their direction, by the apostles and elders that were assembled lately in full council at Jerusalem. The several churches therefore where they came, being watered by such faithful labourers, and encouraged with so favourable a decision of the grand point in question, were much confirmed in their adherence to the Christian faith, and increased more and more in number daily.

And with such views and such success they cheerfully pursued their journey, and went through Phrygia and the region of Galatia, which had never before been visited with the light of the gospel, as the provinces beforementioned had been; and in their travels through Galatia they were received with such peculiar affection, as if an angel from heaven, or Jesus Christ himself had come among them; and such readiness was shewn to hear the word, that they made a considerable number of most zealous converts. (Compare Gal. iv. 14, 15.) [And] after this, being forbidden by the Holy Spirit (who at that time had other work for them to do) to preach the word in that part of the country which is called the proconsular Asia, in which Colossæ, Laodicea, and some other cities lay; When they were come to Mysia, which was the most western province of the Lesser Asia, and lay on the coast of the Ægean sea, they attempted to turn northward, and to go to Bithynia, that they might visit the flourishing cities of Nice, Nicomedia, and Chalcedon, and so pass into Europe by the straits of the Euxine sea; but the spirit [of Jesus] let them know

e Forbidden to preach in that — called the Proconsular Asia.] As all the places mentioned in the former verses lay in Asia Minor, it is evident that the word Asia must be thus explained. It is also apparent, that flourishing churches were afterwards planted there, particularly at Colossæ, Laodicea, Sardis, Thyatira, and Philadelphia: So that it seems to have been the determination of Providence, that, instead of going through this region now by such a leisurely progress as that, in which they proceeded in their former journey through Pamphylia, Pisidia, Lycaonia, &c. they should hasten to Europe directly, and preach the gospel first in Philippi which was a Roman colony, and then in the neighbouring parts; while in the

mean time the Asian provinces, now passed over, might hear some report of it from their neighbours, and so be prepared to receive with greater advantage the labours of the apostles, when they should return to them, as Paul afterwards did. (Chap. xviii 23, & seq.) By this means the spread of the gospel would in any given time be wider, than (other circumstances being equal,) it would have been, had they taken all the interjacent places in their way. d The Spirit [of Jesus.] So many ancient versions, readings, and citations, add the words [of Jesus,] that I thought myself not only authorized, but obliged, a least to insert them thus, and perhaps might well have omitted the crotchets. See Beza and Dr. Mill, in loc.

The Spirit turns them from Bithynia, to go away to Macedonia.

that it did not permit them to do it. And therefore passing by the northern borders of Mysia, without visiting many places there, they went down to Troas, which lay on the shore of the Egean sea, near the ruins of ancient Troy, so celebrated in history and poetry.

And while they were here, undetermined to what coast of Europe they should sail, if according to their intention they crossed the sea, a vision appeared to Paul in the night: There stood a certain man before him, whom he perceived to be a Macedonian, e entreating, and saying with great earnestness, We beseech you to come over the sea to Macedonia, and help us; for we stand in great need of your assistance, and shall joyfully receive you.

And this is a circumstance which the author of this book well remembers, for he attended Paul in this journey, and can relate what follows from his own knowledge; As soon then as he had seen this vision and declared it to us, we immediately agreed, that it was to be regarded; and accordingly we endeavoured to go out from the port of Troas, where we then lay, to Macedonia, f assuredly inferring from this vision, that the Lord Jesus himself called us to preach the gospel to them. Setting sail therefore from Troas, with the advantage of a strong easterly wind, we ran directly to the island of Samo-

• A certain Macedonian.] Some think, as the brother, whose praise in the g Paul knew his country by his dress or language, or by his naming it, as we find we went through all the churches. The same the did. Yet perhaps the word are may remark may intimate, that it was some particular person whom Paul knew; for which reason I render it literally, and wonder that Grotius should explain it, as if it were the guardian angel of Macedonia that now appeared. sacred historians, who every one of the shew the like amiable modesty; nor is the charming story, St. John tells of himself, (John xxi. 20, 1st seq.) by any means an exception: See note 4 on that passage, Vol. II. § 201. And when Paul speaks of his own services, it is by no means in a ostentatious way, but in his own necessar vindication, appealing to his enemies for the known truth of them. By which means Providence has so ordered it, that the memory of many important facts which would otherwise have been lost, should be preserved; and preserved in such manner, as to carry the strongest evidence along with them. Such instances of divine wisdom, occurring in Scripture are worthy our attentive observation, an our thankful acknowledgment.

f We immediately endeavoured, &c.] This is the first place, in which Luke intimates his attending on the apostles; and it is very remarkable, that here he does it in an oblique manner; nor does he indeed, throughout the whole history, once mention his own name, or relate any one thing which he said or did for the service of Christianity, though Paul speaks of him in most honourable terms, Col. iv. 14; 2 Tim. iv. 11; and probably, 2 Cor. viii. 18,

em at Troas, and they pass over to Philippi.

thracia, which lies near the Hellespont; and having thus dispatched the larger part of our little voyage, we came the next day to the celebrated port of Neapolis, on the Thracian shore, near the borders of Macedonia: And landing there, we came from thence to Philippi, which is a city of the first part of Macedonia; for it is well known, that the province is divided into four parts, [and] this is a Roman colony; And we continued in this city for some days, and met with several remarkable occurrences, which we shall relate in the next section.

INPROVEMENT.

leasure observe the prudent condescension of in becoming all things to all men, and particus as a few, that he might gain the few; (1 this purpose circumcising his companion Timot give them no unnecessary offence: Nor was n and zeal of this pious youth to be less esteeming to submit, not only to that painful rite, but of ceremonial observances to which he was view to usefulness in the church: Well may it service from those ministers of the rising generawith such a spirit; while, on the other hand, haughty sense of liberty is the reigning, darling determination is formed to submit in nothing, g, as the first elements of the Christian temper be unknown, there is great reason to believe, s and precepts of the gospel will not, cannot be ht; great reason to fear, that such instructors ard in the empty applauses which they give d each other; while they brand those who are me wise that they may win souls, with reproaches

a A city of the first part of Macedonia.] As Amphipolis is mentioned by Livy, (lib. xlv. cap. 29,) as the chief city of this first region of Macedonia, in which Philippi lay, I choose with Mr. Pierce (Pref. to his Notes on Phil.) to follow the Syriac here, as Chrysostom also does, reading σεμλις instead of σεμλι τες, though it be true, as Mr. Biscoe well observes, (Chap. x. § 2, p. 367, 368,) that Amphipolis was then on the decline. Raphelius (ex Herod. p. 374,) supposes it may signify only, it was the first city they met with in their journey; but the authorities he produces seem by no means satisfactory. Grotius explains it of the first city that was a colon.

b A colony.] Luke by using a word originally Latin, κολοκοι, instead of t correspondent Greek word, ατοικοι, plainly intimates it was a Roman colony, whic ver. 21 certainly proves it to have been and, though the critics were long puzzle to find any mention of it in that view some coins (dug up, I think, within th last century,) shew that a colony w planted there by Julius Cæsar, and afterwards much augmented by Augustu. See Spanheim. de Usu & Præst. Numism. Diss. ii. p. 105, 106, and Dr. Benson, Vol. II. p. 14.

Reflections on the direction under which they travelled.

which God will remember in the day when he shall judge the xxxvi. secrets of all hearts; and will find many of them far different from what such rash men have presumed to pronounce them.

verse 4, 5,— Indefatigable were the journeys and labours of these ambassadors of Christ; they travelled through wide extended regions, 6, 8 and sowed the seeds of knowledge and of life wherever they 6, 7 came, and God gave the increase. But the economy of Divine Providence was very remarkable, in not permitting them to preach in Bithynia, and forbidding them to do it in Asia: What were the particular reasons of this determination we know not; perhaps the inhabitants of these places were remarkably conceited of their own wisdom; perhaps they had treated the flying reports of the gospel with contempt; or, possibly, without any particular displeasure against them, their visitation might be delayed in a view to more general good. But happy was it for Galatia, Phrygia, and the neighbouring parts, that they were not included in the prohibition: And happy is it for this sinful land of ours, that the abused, insulted gospel, is not taken away, and that its ministers are not one way or another forbidden to repeat those offers, which have so long been rejected and despised.

9, 10 The visit of a Macedonian imploring the help of the apostle, was justly regarded by him and his associates as an intimation of the divine pleasure that they should pass over thither. And surely did those nations of the earth, that have not yet received the gospel, know in the general how great a blessing it is, instead of opposing those messengers of it who might offer to spread it among them, they would rather in the most pressing manner urge and entreat their presence, and with the greatest joy sit 11, 12 down at their feet. May they who are intrusted with this glorious embassy imitate the pious zeal of these holy men, and be willing, when called by Providence, to cross lands and seas on so pious and so charitable an errand.

Acts 16:13-34

Parallels: Philippians 1

Paul and Silas preach the gospel at Philippi, but some of the inhabitants, provoked at their casting out a spirit of divination from a damsel there, rise tumultuously upon them, scourge them, and cast them into prison. The jailor is awakened by an earthquake, and converted by the preaching of Paul. Acts XVI. 13—34.

ACTS XVI. 13. SECT. xxxvii. IT was observed in the close of the preceding section, that Paul and Silas, in company with Timothy and Luke, the penman of this history, arrived at Philippi, and made some stay there. And now we go on to relate, that ACTS XVI 13. AND on the Sabbath we went Acts xvi. 13

is converted by the preaching o Paul.

on the sabbathday we went out of the city to the side of the river Strymon, where, according to the custom of the Jews, there was an oratory or a place of public prayer; and sitting down, when the devotions were over, we spake to the women that were assembled there, for most of the congregation were of that sex.

And a certain woman, named Lydia, a seller of purple, who was a native of the city of Thyatira in Asia, and a devout worshipper of the true God after the Jewish manner, was present at that time and heard the [discourse;] whose heart the Lord opened, by the secret and gentle influences of his grace, to attend in such a manner to the things which were spoken by Paul, as to be effectually wrought upon and converted by them. And when she was baptized with her family, she earnestly entreated us, saying, If you have judged me to be faithful to the Lord Jesus in the profession I have made, and really esteem me a sincere Christian, I beg that you would enter into my house, and continue to make your abode [there] as long as you stay in this city. And she was so extremely pressing and importunate, that she even compelled us to comply with her proposal.

Now, while we continued her guests, it came to pass that as we were one day going to the oratory or praying place mentioned before, we were met by a certain girl, who had been for some time under the influence of what the Greeks call a Pythonic spirit, that is, a spirit

A damsel is dispossessed of a spirit of divi

of divination,ᵇ which they suppose to be an inspiration from Apollo, whom they call Pythius:ᶜ And though she were but a slave, she was a person well known in the city, and one who brought her owners much gain by her pretended prophesying. And following after Paul and us, when (as was said above) we were going to the worshipping assembly, she cried out, saying with great earnestness of voice and gesture, These men are the servants of the most high God, who declare unto you the only true way of salvation. And this she did for several succeeding days; but at length Paul, being wearied with so tedious a circumstance, and grieved under an apprehension that this stratagem of satan might lead the people to imagine, that the preachers of the gospel acted in a confederacy with the evil spirit, to whom the heathen worship was addressed, turned towards the damsel, who was then very near him, and said to the evil spirit, by whose emotion she spake, I charge thee, O thou invisible power, under whose influence this unhappy creature is, in the name of Jesus Christ whose gospel I preach, to go out of her immediately. And it went out that very hour, so that she had

ᵇ A certain girl who had a Phthonic spirit.] As Plutarch (De Defect. Oruc. p. 414,) tells us, those who were inspired with this spirit were ἐγαλισμοῦν, or spake as seeming to send the voice from their bellies, and Galen mentions the same fact, some late writers have supposed, the whole pretence to such inspiration to have been founded on the art of throwing out the voice in some extraordinary manner, which has been practised by some of late among ourselves, and that all the cure wrought by the apostle was only discovering the cheat, and disabling her from playing this trick any more. (See the Enquiry into the Case of Demoniacs, p. 54.) And Mr. L’Enfant seems to favour this notion, though he says, in terms of remarkable ambiguity, “it was an imposture which must be the work of a malignant spirit,” as also Dr. Benson, who calls her “a lunatic person who was reckoned by the people to be possessed,” &c. (Hist. Vol. III p. 87.) But the manner in which Luke relates the story plainly implies, that he thought it a real possession, and that Paul took it himself in that view. Nor can I apprehend that her behaviour, or his or that of her

masters afterwards, can be accounted for without allowing it to have been the case. (See Mr. Biscoc at Boyle’s Lect. chap. viii. § 2, p. 294-300. Essay towards Vind. lit. Sense of the Demon. p. 67-70. Farther Enquiry, p. 84-99. Reply to it, p. 79-82.) It is well known, that the Hebrews call the spirit, with which such persons were supposed to be agitated, in Ob, because the bodies of those who appeared to be possessed by them were violently distended, like leathern bottles full of wine, and ready to burst. Compare Job. xxxii. 18, 19. ᶜ Apollo, whom they call Pythius.] This title, it is generally said, was given to Apollo, on account of his having destroyed a monstrous serpent, that was called Phthon: (See Erasmus, Gualtperius, and Le Clerc’s Supplement to Dr. Hammond in loc.) But it seems rather, that this story of the Phthon was a fable grounded on his killing one, who for his cruelty was sir-named Phthon, that is, serpent or dragon, from whence Apollo had the name of Pythius. See Strab Geogr. lib ix. p. 291. Bochart. Hierz. Part II. lib. 3, cap. 5, an Mr. Biscoc, as above, chap. viii. § 2, p. 294.

Paul and Silas are brought before the magistrates,

never such kind of supernatural agitations any more, nor pretended to any gift of prophecy for the future.

But when her owners saw that the hope of their gain was gone out with the evil spirit, laying hold of Paul and Silas, whom they looked upon as much more considerable than Timothy, and Luke, the two evangelists that attended them, they dragged them away to the market lace, to accuse them to the magistrates, who held their court there. And having brought them thither to the officers intrusted with the government of the city by the Romans, they charged them as disturbers of the peace, and introducers of a new religion that was inconsistent with the laws, and said, These men being Jews, disturb our city, in an insufferable manner, And take upon them in an unwarrantable way to teach customs which it is not lawful for us, as we are Romans, to receive and observe; being such as would lead us to renounce the Gods of our country, and to abstain from many things which the laws of Rome require. And the populace rose up together against them, and joined the cry, as if they had been guilty of the worst of crimes: And upon this the officers, without any legal trial, immediately gave orders that they should be punished; and vio-

⁴ To the magistrates.] Though the Syriac and Arabic Versions omit these words, the most authentic copies insert them. These magistrates are here called αεχογιε, and afterwards σεαλησι; the latter of which words the Greeks use to denote Roman preators; and if it were applied to the duumviri, who were the governors of colonies, it was by way of compliment: But Mr. Biscoe has well proved, there are examples of such an application. Boyle’s Lect. chap. ix. § 3, p 346.

⁶ Teach customs, which it is not lawful, &c.] The masters of this girl had not only lost all the gain they might have made by her practice of the arts she professed, but likewise what they might have sold her for, in consequence of those extraordinary qualities which were now ceased. Yet, as the laws made no provision for an event of this kind, they thought it proper to ground their accusation on an attempt to introduce a new religion, which was indeed

forbidden by the Roman Law, (Cicero de Leg. lib. ii. cap. 8, 10, 14, 27; Liv. lib. xxxix. cap. 16; Sueton. August. cap. 93,) though every one was tolerated in worshipping what deities he pleased at home. (See Mr. Biscoe, chap. ix. § 2, p. 334. Grotius, and Dr. Whitby, in loc.) The conquered provinces were left at full liberty in this respect; yea, and the Romans themselves were sometimes severely punished, by their generals or other magistrates, for insulting places, or rites, or even animals accounted sacred.

⁷ And the officers] De Dieu supposes indeed, that the αεχογιε or magistrates mentioned ver. 19, were the civil rulers, and the σεαλησι spoken of here were military officers, to whom the former sent them to execute their sentence. But the contrary is plain from ver. 19, compared with ver. 35, & seq. and especially with ver. 37, where Paul insists on their being uncondemned.

and being scourged, are committe to pru

lently tearing off their garments in a shameful way, commanded them to be beaten with rods by the hands of the lictors, or public beadles, to whom that office belonged. (Compare 1 Thess. ii. 2; and 2 Cor. xi. 23, 25.)

And when they had severely scourged and laid many stripes upon them, the officers were so incensed against them, that they cast them into prison, charging the jailer to keep them as safely as possible, lest among their numerous friends any rescue should be attempted: Who having received such a strict charge from persons of so great rank, threw them into the inner prison, and secured their feet in the stocks, that they might not be able by any means to escape; and such was the fierceness of his temper, that a command of this kind would be no ways disagreeable to him.

But at midnight Paul and Silas, being kept awake by the painful circumstances in which they were placed, sought their relief in devotion; and having prayed, they also sung an hymn to God, praising him for the honour they had of suffering in his cause, and for the support he gave them under those sufferings: And the other prisoners heard them, with surprise at that serenity and cheerfulness which they discovered in the midst of so many calamities. And on a sudden, while they were thus engaged, there was a great earthquake, so that the very foundations of the prison were shaken; God thereby testifying his gracious regard to them, as the faithful ambassadors of his Son, who for his sake were used in so outrageous a manner; and immediately by the force of the earthquake all the doors were opened,

Tearing off their garments.] It is well known, this was the Roman method of proceeding in such cases. (See Mr. Biscoe, chap. ix. § 4, p. 347; Grotius, and Dr. Whitby in loc.) De Dieu shews from the Mischna, that it was also practised among the Jews; but that was not regarded in the present case.

Secured their feet in the stocks.] It is generally supposed, that these were the cippi, or large pieces of wood, used among the Romans, which not only loaded the kegs of prisoners, but sometimes distended them in a very painful manner. (See

Grotius in loc. Mr. Biscoe, chap. ix. § 5, p. 548; and Elsner, Observ. Vol. I. p. 439, 440.) So that it is highly probable, the situation of Paul and Silas here might be much more painful, than that of an offender sitting in the stocks among us, especially if (which is very possible,) they lay with their bare backs so lately scourged on the hard or dirty ground, which renders their joyful frame expressed by songs of praise so much the more remarkable. Beza explains it of the numellor, in which both the feet and the neck were fastened in the most uneasy posture that can well be imagined.

e jailer is awakened by an earthquake.

and the bonds of all the prisoners were at the same moment miraculously loosened,¹ yet their spirits were impressed with such astonishment that none of them attempted to flee away.

And the jailer awaking out of his sleep upon: this violent concussion of the earth, and seeing the doors of the prison opened, was in such consternation that he drew his sword, and was going to kill himself,ᵏ naturally supposing, that the prisoners, embracing so favourable an opportunity, were fled, and fearing lest their escape should be imputed to his connivance and treachery, and he should be proceeded against with the utmost severity, and be brought out to a painful and ignominious execution.

But Paul, being aware of that horrid act which his rashness intended,ˡ and anxious to prevent it, cried out with a loud voice, and with the utmost earnestness, saying, Stay thy desperate hand, and do thyself no harm; for we are all here, and none of us shall take the opportunity of escaping, while the hand of God is working thus awfully around us.

And upon this he called for lights,ᵐ and eagerly sprang in with a violent and impetuous motion; and being in a perfect tremor, he fell down with the humblest reverence before the feet of Paul and Silas, and lay a few moments in speechless consternation and confusion: And then, in the most respectful manner bringing them out from the inner prison in which they

¹ There was a great earthquake — the doors were opened, — and the bonds loosened.] Elsner has most happily shown, in his notes on this text, (*Observ. Vol. I. p. 441—444,) that each of these three things was esteemed, even by the Pagans, a token of some divine appearance in favour of the oppressed and afflicted, who suffered wrongfully, and were dear to them.

ᵏ Drew his sword, and was going to kill himself.] Though it is true, that some of the philosophers condemned selfmurder, yet it was not only justified by many others, (see Grotius in loc. and Mr. Biscoe, chap. ix. § 6, p. 340,) but had in fact prevailed much among the Romans, especially about that time, and had, in the memory of some then living, been (as it were) dignified at Philippi by the example of those reat men, Brutus and Cassius

among others, who fell on their own swords there.

ˡ Paul, being aware of that horrid act, &c.] As they were all at present in the dark, it is not easy to say, how Paul knew of the jailer’s purpose, unless it were bearing some desperate words that declared it, or by some immediate suggestion from God, which amidst such a scene of wonders is by no means incredible.

ᵐ He called for lights.] As φυῖκ is the plural number, it seems to imply, that on this alarm several of his attendants came with torches, and were present at the inquiry which immediately followed; nor did he in the least scruple to throw himself down, before all his domestics, at the feet of these his holy prisoners, who were so evidently honoured by the God of nature.

He is converted by the preaching of Paul

were confined, he said, O sirs, what must I do: that I may be saved, for I see nothing but danger and misery, both temporal and spiritual, surrounding me?

And they said to him, answering together as with one voice, Believe in the name of the Lord Jesus Christ, whom it is our office to preach as the great and only Saviour, and humbly committhyself to his almighty protection, and thou shalt be saved from every evil, and thine house too, if they also believe. And as he discovered a most humble desire to be farther instructed in the faith which they taught, they readily embraced the happy opportunity, and spake to him, and to all that were in his house, the word of the Lord, declaring the contents and purport of the gospel.

And the word came with such a power, that his rough heart was melted at these gracious

• What must I do that I may be saved?* Grotius thinks, that in this inquiry the jailer went upon the natural principles of the immortality of the soul. Dr Whitby, with much greater propriety, supposes that he spake thus to them, as referring to the testimony of the Pythones, (ver. 17,) which had been so often and so publicly repeated, that these servants of the most high God taught the way of salvation. I apprehend the sense of what he says to be very extensive, as if he should have asked, “What methods shall I take for my security?” Probably a vast multitude of ideas rushed into his mind at once. He saw by the earthquake the power and displeasure of God; and together with this, the sweetness and joy of Paul and Silas in their bonds, their willing continuance in prison, when they might so easily have escaped, and their generous solicitude for the life of one who had used them so ill, were all circumstances fit to strike powerfully on a mind so passionate as his seems to have been, and might all do their part toward convincing him, that these men were indeed divine messengers, and that the divine displeasure was falling on the city, and particularly on himself, for persecuting them. Perhaps, some kind and pious words which Paul and Silas, who took all opportunities of doing good, might have uttered while he was fastening their feet in the stocks, might throw farther light on his mind, when recollected amidst such extremity of danger; and no doubt, the Spirit of God added conviction and energy to all.

• Believe in the Lord Jesus Christ. To believe in Christ does undoubtedly in its primary signification imply, trusting in him, or committing ourselves to his protection, as I have here paraphrased it. (See Dr. Watt’s Harmony of all Relig. chap. viii. p. 65.) In this connection it would immediately imply, submitting to the farther instructions of these his special ambassadors, and authorized messengers: and it always includes a desire to be delivered from the power of sin, and a disposition to comply with his scheme of salvation, which is to purify to himself a peculiar people zealous of good works: The full import of which scheme Paul and Silas would not fail to open to this new convert as soon as possible; and accordingly it is presently added, that they spake to him the word of the Lord.

• Thou shalt be saved, and thine house. The meaning cannot be, that the eternal salvation of his family could be secured by his faith, but that his believing in Christ would be the best security of his family from present danger, and that, if they also themselves believed, they would be entitled to the same spiritual and everlasting blessings with himself; which Paul might the rather add, as it is probable, that many of them, under this terrible alarm, might have attended the master of the family into the dungeon.

The jailer and his family are baptized.

tidings, and the tenderness of it immediately flowed forth toward these messengers of them, so that taking them that very hour of the night, he washed their stripes, which still remained unhealed,⁹ and was immediately baptized, himself and all his domestics with him.⁹ And having brought them into his house, after this solemn rite had been performed, he spread the table before them with the best provisions he had at hand; and believing in God with all his house, he was even transported with unutterable joy, at the sudden light which had sprung in upon him, and at the happy prospects which were by divine grace presented to his view as a Christian.

IMPROVEMENT.

WE see remarkably in this period by what various methods verse divine grace operates upon different persons. As for Lydia, ¹⁴ she was touched by a gentle influence, descending upon her like dew from heaven; her heart was melted under the word, as snow by the sun, and by the soft, yet powerful hand of our blessed Saviour, was made willing and obedient. But when the Lord came to subdue the stubborn heart of the savage jailer, who seems ²⁴ to have taken a barbarous pleasure in afflicting his pious prisoners, he came in the whirlwind, the tempest, and the fire. (1 Kings xix. 11, 12.) His soul, as well as his house, was shaken with ²⁶, ²⁷ an earthquake, and the foundations as it were laid bare. A sudden transport of astonishment convinces him of his extreme danger. His hand is mercifully stopped in that terrible moment in which ²⁸ he was rushing on to seek a refuge in hell from the seeming dangers of earth; and being taught by a secret grace which he had ²⁹ not as yet been instructed to seek, he falls down before Paul and Silas, honouring them as among the first of mankind, whom he had just before treated, not only as slaves, but as the worst of

⁹ He washed their stripes, which still remained unhealed.] I mention this circumstance, as it serves to shew, what I have elsewhere observed, (and it is of great importance to remember it,) that the apostles had not a power of working miraculous cures whenever they pleased; no, not even on their own bodies, or those of their dearest friends. (See note ⁴, § 17, p. 111.) Had they possessed such a power, it would have been their duty to have used it, unless they had, (as Christ with such a power in fact had,) a discovery of the divine will, that in such or such instances the use of it should be waived. On the other hand the

continual use of such a power would have frustrated many of those noble purposes in providence, which their sufferings answered, and would have introduced many inconveniences, which an intelligent reader will easily apprehend from this general hint. ⁵ And was immediately baptized, himself and all his] His being thus baptized with his household seems to be the only reason which the Greek commentators had, to think this jailer’s name was Stephanas, and that he is the person referred to, 1 Cor. i. 16; xvi 15, 17. But it is much more probable, that Stephanas was a Corinthian, from the laces here cited.

Reflections on the conversion of Lydia and the jailer.

villains ; yet he is now ready to receive the law and the gospel from their mouth, seeking the way of salvation from them, and declaring his readiness to submit to whatsoever they should tell him.

What unutterable delight must it afford to these afflicted servants of Christ, when they saw this astonishing change ! Surely it appeared that their prayers and their praises came up in remembrance before God. They had, with a serene conscience and a joyful heart, been singing praises to God in the stocks, and behold, new matter of praise is given them, and in the midst of all their sufferings new songs are put into their mouth, and new occasions for thanksgiving pour in upon them. Those bonds which, however ponderous in themselves, sat so light upon them, are now miraculously loosened ; and the far more infamous and dangerous bonds which Satan had fastened upon these sons of persecution and violence, fall off too. The awakened jailer asks the question of all others the most important, and asks it with an earnestness and respect that witnesses its sincerity, Sirs, what must I do to be saved ?

Gracious God, to whose efficacious influence the most obdurate heart must submit, awaken multitudes who, like this once wretched sinner, but now beloved and triumphant saint, are insensible of their danger and misery ; that seeing themselves perishing, they may inquire after salvation ! And may it please thee, to put a faithful word into the mouth of thy ministers, that they may all join in directing such awakened souls to believe in Christ, and trust to him for salvation ! When they are brought to this they may well rejoice ; and however their hearts may be enlarged towards those who have been the instruments of this blessed change, none of the effects of their tenderness or generosity can afford a pleasure comparable to that, which they shall find in the consciousness of having rescued souls from eternal death, and conducted them into the way of salvation.

Acts 16:35

Parallels: Philippians 1

Paul and Silas are honourably dismissed from their confinement by the magistrates of Philippi, on insisting upon their privilege as Romans ; and leave that city, after visiting the new converts there. Acts XVI. 35, to the end.

ACTS XVI. 35.

THUS Paul and Silas spent the remainder of the night in the house of the jailer, sharing and increasing that joy which he found on the admission of the gospel into his heart. And when it was day the Praetorian magistrates of Philippi, who were terrified by the earth-

ACTS XVI. 35.

AND when it was day, the

agistrates send to release Paul and Silas.

quake,ᵃ sent the lictors or beadlesᵇ by whom they had been scourged the day before, to the keeper of the prison, saying, Dismiss those men with the custody of whom thou wast yesterday charged; for this correction and confinement is all the punishment we shall inflict upon them.

And the keeper of the prison told these things to Paul, saying, The prætors, our chief magistrates here, have sent orders that you may be dismissed, and I inform you of it with great satisfaction: Now therefore you are at full liberty to go out whenever you please, and may pursue your journey in peace, sure of our earnest prayers that all prosperity and happiness may attend you, wherever you carry those good tidings which have been so comfortable to us.

But Paul judged it proper to animadvert on the manner in which they had been used, and therefore called for the beadles, and said to them, As for these magistrates from whom you come, they have beaten us who are Romans and free citizens as well as themselves;ᶜ and this they have done publicly in the most ignominious manner, as if we had been common slaves, though we had never any legal trial, [and] were uncondemned of any crime at all; and after this they have cast us into the common prison: And

ᵃ Were terrified by the earthquake.] Two ancient manuscripts mention this circumstance; and it is in itself very probable separate from their authority.

ᵇ The lictors or beadles.] Perhaps the word εὐδύχωσι, which Grotius would have to be retained in its Greek form, might have been rendered vergers, most agreeably to its etymology; but, as such officers only bear a little wand, or something resembling one, and the Roman lictors had a large bundle of them tied together. I thought the word beadles, as it is also the name of the officers by whom offenders among us are generally whipped, would present to an English reader the most genuine idea.

ᶜ They have beaten us, who are Romans.] It is well known, that the Valerian law forbade, that a Roman citizen should be bound, and the Sempronian, that he should be beaten with rods. (See Dr. Lardner’s Credib. Book I. chap. s. § 3, 4, Vol. I. p. 498—500.) If it be asked, Why Paul and Silas, who had the same immunity, did not plead this privilege before? I must answer with Mr. Biscoe,

That the hurry and noise of the execution prevented it; and perhaps amidst such a tumult it might be apprehended, that the people would have murdered them, if they had not been in some measure appeased by their sufferings; not to say, how possible it is, that the plea if made might not be regarded amidst such a riotous mob. The circumstances of Paul, when he pleaded it, Acts xxii. 25, were much different. If it be farther asked, Why it was now so soon believed? It may be replied, not only that it was an extremely hazardous thing to make such a claim falsely, (for Claudius punished it with death; Sueton. Claud. cap. 25.) but also, that there was a certain dignity in the manner in which Paul made this plea, which added a sensible credibility to it, especially as they had now no farther sufferings to apprehend, and as the earthquake which might perhaps effect the whole city, seemed to have so evident a reference to their case. See Mr. Biscoe at Boyle’s Lect. chap. ix. § 7, p. 250, seq.

OL. 3.

Paul insists upon their privilege as Romans.

do they now think to thrust us out of the city privately? By no means; it is not at all fit that magistrates should be encouraged in such oppressive and arbitrary proceedings as these, which may be so injurious to the most innocent and worthy citizens, whenever a popular cry is raised against them: They cannot but know, that this their illegal proceeding hath given us a great advantage against them, if we are disposed to prosecute them to the utmost, according to the Roman law; if therefore they desire to accommodate the matter let them at least come themselves, and conduct us respectfully out of this place of confinement,⁴ into which we have been so unjustly thrown, and thus let them make the best amends they can to our reputation and character, after having irreparably injured us in our persons.

And the beadles reported these words to the prætors, who (as we observed above) were the magistrates from whom they came: And when they heard that they were Romans, they were afraid, well knowing, that even to have torn the garments of a citizen, and much more to have scourged him, especially thus publicly, and without hearing his defence, was a crime which might have exposed them to very high penalties, if the person injured had entered a complaint against them in the legal forms.

And they came therefore in their own persons to the prison where Paul and Silas were, and comforted them⁵ in the best manner they could, acknowledging their innocence, and commending the patience and fortitude with which they had borne the punishment so rashly inflicted upon them: And conducting them out with the

⁴ Let them come themselves and conduct us out.] In all this Paul seems to have had a regard to the honour and interest of Christianity in this place, as well as to their own civil rights, as men and Romans; for such a token of public respect from the magistrates would undoubtedly encourage the new converts, and remove a stumbling-block out of the way of others, who might not have discerned the true lustre of the characters of Paul and Silas amidst so much infirmity as they had before suffered.

⁵ They came and comforted them.] So our translators render the word παισιον

in the next verse, as well as in many other places. Compare Acts xx. 12; Rom. i. 12; 2 Cor. i. 4; vii. 6, in all which texts, and many others, it can have no other signification, though in several other it must signify exhorted, as it is justly rendered, Acts xi. 21; 1 Thess. ii. 11; Heb. iii. 13, and elsewhere. There are other instances, in which it signifies the intreat, 1 Cor. iv. 13; 1 Tim. v. 1. But I prefer the first sense here, as the latter is expressed in the following clause, and as it gives us an idea of a more respectful treatment, as De Dieu also has hinted.

isit the brethren, and depart from Philippi.

most respectful treatment, they requested that they would excuse what was past, and would with all convenient speed depart from the city, to prevent any of those popular tumults which might be the consequence of their longer abode there; where perhaps the rage of their former accusers might occasion farther embarrassment, both to the magistrates and to them.

And upon this, coming out of the prison in the honourable manner we have described, they candidly agreed to excuse what had been done in prejudice of their rights; and only entered into [the house of] Lydia, their convert and friend, with whom they had lodged before: And when they had seen the brethren whom they were to leave behind them, they comforted them with an account of what God had done both for them and by them in the prison, and exhorted them to such a steadfast faith and exemplary life, as Christianity always required, and was peculiarly suitable to their present circumstances; and then they departed out of Philippi, and directed their journey westward towards Thessalonica, where they met with new difficulties, which will be related in the following section.

IMPROVEMENT.

WE have seen Paul and Silas suffering, not for doing evil but good; for great good undoubtedly it was, to cast out the daemon which possessed the young woman, of whom we have been reading, and made her an instrument of mischief, though to her mercenary masters a means of gain. Could she indeed have foretold future events, as perhaps she very falsely pretended, it had been a curse rather than a benefit to mankind to know them; but it is exceedingly probable that this evil spirit, being himself

They comforted and exhorted them] I unite the two senses of the word here, as they would, to be sure, mingle on such an occasion consolations and exhortations. Such an extraordinary interposition of God for his suffering servants, and such an addition made to the church, had a natural tendency both to cheer their hearts, and to invigorate their pious resolutions. Accordingly it appears from Paul’s Epistle to this church, that there were many excellent Christians among them, who expressed an affection for him and a zeal for

their religion, in some considerable degree correspondent to such encouragements and obligations; Philip. i. 5-7, 29, 30; iv. 10, 14-18.

And departed.] Though many circumstances might now have invited their stay at Philippi, they wisely complied with the request of the magistrates, that they might not seem (as Brennius well observes,) to express any degree of obstinacy or revenge, and might give no suspicion of any design to stir up the people to any kind of sedition.

Reflections on the treatment of Paul and Silas at Philippi.

unacquainted with them, did, like many of his brethren, only de-lude his votaries with ambiguous answers, which proved the occasion of false expectations, and numerous inconveniencies. At least, it diverted them from all proper regards to the true God, the supreme Disposer of all events, and confirmed them in their unhappy attachment to those which are by nature no Gods, to those vain idols, by a regard to whom satan was honoured, and the living Jehovah injured and affronted.

Wisely did Paul, in imitation of his master, refuse applause from so impure a tongue. Yet with what consistency could these Heathens persecute him? If this damsel spake under a divine direction, why should she not be credited, when she testified, that 17 these were servants of the true God, that taught the way of salvation? If they were indeed so, how absurd, how impious, and how dangerous must it be, to treat them with outrage, instead of reverence! What an affront to God! What defiance of salvation! If Apollo was indeed any thing more than an empty name, if he was judged to have any power and any deity, what regards were owing to that Jesus of Nazareth, who appeared so much superior, that Apollo fled at his very name! but the god of this world had blinded their eyes, and reason and conscience remonstrated in 19 vain, so long as the hopes of gain lay the opposite way. Deliver us, O Lord, from such fatal madness, and teach us, how much more valuable salvation is, than any worldly interest which must be sacrificed to it!

22,23 The ministers of Christ, Paul and Silas, had been injured in their reputations, and abused in their persons; and in this instance, as in many others, were treated like the filth of the world, and the offscouring of all things, while the ploughers ploughed upon their back, and made long furrows. (1 Cor. iv. 13; Psal. cxxix. 3.) The plea of privilege amidst so tumultuous a multitude, might have been in vain, and therefore was for the present prudently waved; but it was justly afterwards urged, and the magistrates 37 challenged for their arbitrary proceedings, before they knew who and what they were, and required to attend upon them in person, to acknowledge and atone for their fault. Here was a true magnanimity, proceeding not from pride but from humanity: Their reputation as ministers of Christ was worthy of a guard, and worthy of some reparation where it had received so notorious an insult. The rashness of the magistrates was also worthy of being rebuked and mortified; which might have proved an occasion of suffering to other innocent persons, had not this instance of it been animadverted upon; yet no revenge was sought, nor were they, as some have been in the like case, laid under a necessity of buying their peace, to avoid a prosecution which might have ended in their ruin. Paul knew how to join the tenderness of the Christian with the dignity of the Roman citizen, and contended for his own rights no farther than that very conten-

They come to Thessalonica, and preach in the synagogues.

ion might be an act of general goodness. Let us go and do likewise: Let us learn, even from the example of these unjust rulers, to be willing to hear reason and truth from those who seem most inferior, and openly to retract any ill concerted steps which we may have taken; especially, let us be willing to make the best separation in our power to the innocent and the deserving, if through imprudent heat, or weak credulity, we have been engaged in any degree to injure them.