Acts 16
OGCActs 16:1-3
AT DERBE. Acts 16:1 a.
1a
And he came also to Derbe,
IN LYSTRA. Acts 16:1 b - Acts 16:3.
1b
and to Lystra: and behold, a certain disciple was there, named Timothy, the son of a Jewess that believed; but his father was a Greek.
2
The same was well reported of by the brethren that were at Lystra and Iconium.
3
Him would Paul have to go forth with him; and he took and circumcised him because of the Jews that were in those parts: for they all knew that his father was a Greek.
**Acts 16:1 **It is here that Luke records a personal word of God’s servant, Timothy. Timothy is the one worker of the many with whom Paul associated whom he personally complimented and commended. (Cf. Philippians 2:19-22). Perhaps we should say that only in the case of Timothy did the Holy Spirit see fit to record Paul’s commendation. As we look at the life and high standards that were set for this evangelist, we can say with Paul, there is none like him.
**Acts 16:2-3 **What a lesson can here be learned. Since Paul has been in Lystra and Derbe, ever since Timothy had gone under the waters of baptism he had been laboring in the kingdom of God. Timothy was not looking to becoming a companion and co-laborer with the apostle; he was only interested in serving God where he found opportunity. But when Paul saw him thus laboring and heard from the brethren how he served the Lord, him would Paul have to go forth with him.
Before we say anything further on these verses in Chapter sixteen, please remember that Paul had just a few brief days before finished a heated discussion with Peter over the matter of circumcision, and but a few days before this he had returned from a council on the subject in Jerusalem, Lo, the hand of the apostle is found in the act of circumcision. The apostle Paul circumcised Timothy. How can it be? Had he not withstood Peter to the face on the division of the Jews and the Gentiles? Was not this rite he was now performing the expression of such division? How can it be that Paul would do such a thing? Such exclamations might be expected from some; but not from those who read the text carefully, nor from those who have perused the epistles of Paul:
To the Jews I became as a Jew, that I might gain Jews; to them that are under the law, as under the law, not being myself under the law, that I might gain them that are under the law (1 Corinthians 9:20-21).
Here indeed we have an application of the principle set forth. And so it is with our Heavenly Father. Only when we feel and know that He has identified Himself with our sufferings, sorrows, temptation can we love Him as we do. When we realize that He understands because He in the person of His Son was tempted in all points like as we are, was a man of sorrows and acquainted with grief can we go to Him and feel that our souls are in competent hands. So with you and with me, dear friend, we must become as a Jew, enter into the burden of the soul, into the sorrow of that heart, and so fulfill the law of Christ. Then we will know what Paul meant when he said: It is more blessed to give than to receive.
What churches were visited in the journey through Syria and Cilicia?
Lystra was the home town of which Christian worker?
What is different in the words of Paul regarding Timothy, than in those regarding other workers?
What lesson can we learn from Timothy in Lystra?
Why wasn-’t it inconsistent for Paul to circumcise Timothy? What lesson can we gain?
Acts 16:4-5
THROUGH THE CITIES OF ICONIUM AND ANTIOCH. Acts 16:4-5.
And as they went on their way through the cities, they delivered them the decrees to keep which had been ordained of the apostles and elders that were at Jerusalem.
So the churches were strengthened in the faith, and increased in number daily.
**Acts 16:4-5 **The writer does not mention which cities were included in these visits, but doubtless Antioch and Iconium were among them. At any rate when the letter was read and expounded upon (you can read it by turning to Acts 15:20-23) the brethren were encouraged in their Christian walk and as a consequence increased in number daily.
Acts 16:6
THROUGH THE REGION OF PHRYGIA AND GALATIA. Acts 16:6 a. Cf. Galatians 4:13-15; 1 Corinthians 16:1-2.
And they went through the region of Phrygia and Galatia,
**Acts 16:6 a **Although it is not mentioned in the book of Acts we could conclude from the account given in Galatians that during the time that Paul was in the region of Galatia he contracted some type of illness that made it necessary for him to remain here for some time. During the period of his convalescence he was enabled to do a wonderful work for Christ among the inhabitants of Galatia, much to his surprise, we are led to believe. The words of Canon Farrar are very much to the point. We reproduce them for their fine expression:
The providential cause which led to St. Paul’s stay in the country was, as he himself tells us, a severe attack of illness, and the manner in which he alludes to it gives us reason to infer that it was a fresh access of agony from that stake in the flesh which I believe to have been acute ophtalmia (inflammation of the eye or eyeball), accompanied, as it often is, by violent cerebral disturbance (pertaining to the brain). In his letter to his Galatian converts he makes a touching appeal which in modern phraseology might run as follows:
-Become as I am, brethren, I beseech you-’ (i.e. free from the yoke of external and useless ordinances), -for I, too, made myself as you are. Jew that I was, I placed myself on the level of you Gentiles, and now I want you to stand with me on that same level, instead of trying to make yourselves Jews. I do not wish to speak by way of complaint about you. You never did me any personal wrong. Nay, you know that when I preached the gospel among you on my first visit, it was in consequence of an attack of sickness which detained me in the midst of a journey; you could not, therefore, feel any gratitude to me as though I had come with the express purpose of preaching to you; and besides, at that time weak, agonized with pain, liable to fits of delirium, with my eyes red and ulcerated by that disease by which it pleases God to let Satan buffet me, you might well have been tempted to regard me a deplorable object. My whole appearance must have been a trial to youa temptation to you to reject me. But you did not. You were very kind to me. You might have treated me with contemptuous indifference; you might have regarded me with positive loathing; but instead of this you honored, you loved me, you received me as though I were an angelnay, even as though I were the Lord of angels, as though I were even He whom I preached unto you. How glad were you to see me. How eagerly you congratulated yourselves and me on the blessed accidentnay, rather, on the blessed providence of God, which had detained me amongst you. So generous, so affectionate were you towards me that I bear you witness that to aid me as I sat in misery in the darkened rooms, unable to bear even a ray of light without excruciating pain, you would, if that could have helped me, have plucked out your eyes and given them to me. (Galatians 4:12-15). Life Of Paul, p. 264-266).
What did Paul and Silas do when they arrived in Antioch and Iconium? What was the result?
What happened in the regions of Galatia and Phrygia?
Was Galatia a town, city, country, province or what?
It might be well to turn to the book of Galatians and read its six short Chapter s to learn of the concern of Paul for these Christians in the section where he bestowed so much effort. It appears from the text that this tour and stay in Galatia only occurred as a result of the prevention of the Holy Spirit from speaking the Word in Asia. Get a good look at the map so you will know the location of Asia and of Galatia. This whole trip was a long and difficult one; for a detailed account of the terrain read the comments upon it by Conybeare and Howson (Life And Epistles Of The Apostle Paul, pp. 233-238).
Of what nationality were the Galatians?
Did Paul establish one church, many churches, or no churches there?
When, why and where did he write to those in Galatia?
Was it the original intent of the apostle to go into Galatia? If not, what was his original plan?
Acts 16:6-11
WHILE IN THE ABOVE STATED REGIONS THEY WERE FORBIDDEN BY THE HOLY SPIRIT TO SPEAK THE WORD IN ASIA. THEY PASSED THROUGH THE PRO-VINCE OF MYSIA AND ASSAYED TO GO INTO THE PROVINCE OF BITHYNIA BUT THEY WERE AGAIN FORBIDDEN. Acts 16:6 b - Acts 16:8 a.
having been forbidden of the Holy Spirit to speak the word in Asia;
and when they were come over against Mysia, they assayed to go into Bithynia; and the Spirit of Jesus suffered them not;
and passing by Mysia,
Acts 16:6 b The province of Asia would surely be the most obvious of development in the gospel, so thought the apostle Paul, There were more cities in this province, hence more people to whom to bring the glad tidings. There were more favorable natural conditions; i.e., the terrain was not so rough as in the neighboring provinces and to this province he had tried to go once before.
Acts 16:7-8 a But the leader of these men looked not upon the outward appearances but upon the will of God. Knowing the mind of God, the Holy Spirit made it known to the apostles in some way that would let them know that God did not want the Word preached by them in Asia at this time; nor even in the more northerly province of Bithynia. Every door was shut in their faces and their path was hedged in with refusals. There was no way to go but straight ahead.
Once again we need a little clarification as to the location and meaning of the statements made in these verses. A reference to the map will give some idea as to their location. Note please the circumstances in Acts 16:7 over against Mysia which means right at the border of the province, then second, from the position at the border of Mysia they planned or began to travel toward the northern province of Bithynia. There were several large towns here in which the gospel could have been preached. Once again we read the rather strange words but the Spirit of Jesus suffered them not. Just how the Holy Spirit communicated this information we have no way of knowing. Whether subjectively or objectively it would be impossible to say. Then note: Passing by Mysia, this can also be translated passing through Mysia. A look at the map will clear this up. Thus were they driven straight across the country to the seaport of Troas.
Give two reason why the province of Asia would seem to be the most obvious place to go for preaching.
To what does the term Bithynia refer?
What is the meaning of the phrase over against Mysia?
The meaning of Passing by Mysia?
AT TROAS. Acts 16:8 b - Acts 16:10.
they came down to Troas.
And a vision appeared to Paul in the night: There was a man of Macedonia standing, beseeching him, saying, Come over into Macedonia, and help us.
And when he had seen the vision, straightway we sought to go forth into Macedonia, concluding that God had called us to preach the gospel unto them.
Acts 16:8 b, Acts 16:9 The location and history of these towns is very important to a thorough understanding and appreciation of the story. Look it up and read it.
When Paul, Silas and Timothy arrived in Troas they very shortly knew why God had forced them along in the way He had. It happened that on a certain night a visitor appeared unto the apostle. A man from across the Aegean Sea. His visit in this visionary form was to earnestly request that Paul cross the waters and come into Macedonia and help us.
Acts 16:10 Here it is that the pronoun of the author of Acts changes from they to we and us. Note the change in verses eight through eleven. The conclusion, of course, is that here in Troas the physician, Luke, joined the evangelistic party. Whether this was his home or not we cannot say, but we personally like to believe that it was, Paul must have spoken to Luke, Silas and Timothy about the vision. They all concluded that the circumstances pointed in just one direction and that was over into Europe. God himself had commissioned them to bear the glad tidings to Macedonia.
AT SAMOTHRACE. Acts 16:11 a.
Acts 16:11 a Setting sail therefore from Troas, we made a straight course to Samothrace,
Acts 16:11 a In passing it does seem from what happens in Troas upon the return trip (Acts 20:6-12) that some work for God must have been done here, by Luke perchance, even before Paul and company arrived. Or maybe the foursome had a meeting that is not recorded by Luke.
Here is a brief description of that charming little isle of Samothrace at which they anchored the first night out from Troas. On the first day they sailed past Tenedos and Imbros straight for Samothrace and anchored for the night to leeward of it. Did Paul as he gazed by starlight, or at early dawn on the towering peak which overshadows that ancient island, think at all of its immemorial mysteries or talk to his companions about the Cabiri, or question any of the Greek or Roman sailors about the strange names of Axiocheros, Axiochersos, and Axiochersa? We would gladly know, but we have no data to help us, and it is strongly probable that to all such secondary incidents he was habitually indifferent. (The Life Of Paul, Farrar, p. 273).
AT NEAPOLIS. Acts 16:11 b.
and the day following to Neapolis;
Acts 16:11 b Cunningham Geikie says concerning Neapolis: We can infer the appearance of the port, in some measure, from that of Levantine coast-towns now. There would be the same mixture of East and West, the same provision for harbourage, and the same style of houses; but also, I fear, a little of the neglect which seems to mark all places in the East or near it.
Philippi, to which the travelers were going, lay about ten miles inland, but was easily reached from Neapolis, as that town was the coast-ending of the great Egnatian Road which crossed Macedonia arid Thrace, on the one hand, and stretched away, on the other, to Thessalonica on the west. Climbing a defile through the hills which lie close behind Neapolis, by the massive squarely paved causeway of that military highway, between precipices almost overhanging the sea, the missionaries would have a glorious view behind them on gaining the crest, if they chose to interest themselves in anything but their errand. Looking down them toward Philippi, a plain, level as the sea, lay at their feet, framed, in the nearer and further distance, in a background of mountains, of which some, within a sweep of thirty miles rose to a height of from four to eight thousand feet. (Geikie, op. cit. pp. 377-378). Neapolis was a city of Considerable size. With such a city was it not passing strange that the word was not preached here? Strange unless we understand the purposes of the preachers. To the Jew first, and also to the Greek was the order. Finding no opening here they went on to the next city.
How can we say that to go into Macedonia was to enter Europe?
What is significant in the change of pronouns in Acts 16:8-11?
What does Acts 20:6-12 have to do with the Lord’s work in Troas?
What is Samothrace?
Why no description of the country through which the missionaries were passing?
How far was Philippi from Neapolis?
What is the Egnatian Road?
Acts 16:12-40
AT PHILLIPPI. Acts 16:12-40
a.
A description of Philippi. Acts 16:12.
and from thence to Philippi, which is a city of Macedonia, the first of the district, a Roman colony: and we were in this city tarrying certain days.
Acts 16:12 As to the statement that Philippi was a city of Macedonia, the first of the district, a Roman colony, we quote from authors who have done research on this matter that we might understand the expression.
The city of Philippi was a monumental record of two vast empires. It had been once an obscure place called Krenides from its streams and springs; but Philip, the father of Alexander, had made it a frontier town to protect Macedonia from the Thracians and had helped to establish his power by the extremely profitable working of its neighboring gold mines. Augustus, proud of the victory over Brutus and Cassius, won at the foot of the hill on which it stands, and on the summit of which Cassius had committed suicide,elevated it to the rank of a colony which made it, as Luke calls it, if not the first yet certainly -a first city of that district of Macedonia.-’ And this, probably, was why Paul went directly to it. When Perseus, the last successor of Alexander, had been routed at Pydna (June 22, B.C. 168), Macedonia had been reduced to a Roman province in four divisions. These, in accordance with the astute and Machiavellian policy of Rome, were kept distinct from each other by differences of privilege and isolation of interests which tended to foster mutual jealousies. Beginning eastward at the river Nestus, Macedonia Prima reached to the Strymon; Macedonia Secunda, to the Axius; Macedonia Tertia to the Peneus; and the Macedonia Quarta, to Illyricum and Equirus. The capitals of these divisions respectively were Amphipolis, Thessalonica,at which the proconsul of the entire province fixed his residence, Pella, and Pelagonia. It is a very reasonable conjecture that Paul, in answer to the appeal of the vision, had originally intended to visitas, perhaps, he ultimately did visit,all four capitals. But Amphipolis, in spite of its historic celebrity, had sunk into comparative insignificance, and the proud colonial privileges of Philippi made it in reality the more important town. (The Life Of Paul, Farrar pp. 280-81).
Describe briefly the site of Philippi.
Why no preaching in Neapolis?
What is the meaning of the phrase, a city of Macedonia, the first of the district, a Roman colony?
How many divisions to Macedonia? What were their capitals? What bearing do they have in Paul’s work?
What is the panoply of the Roman soldier? What does it have to do with Philippi and the writings of Paul?
b.
The prayer meeting and the conversion. Acts 13:15.
And on the sabbath day we went forth without the gate by a river side, where we supposed there was a place of prayer; and we sat down, and spake unto the women that were come together.
And a certain woman named Lydia, a seller of purple, of the city of Thyatira, one that worshipped God, heard us: whose heart the Lord opened to give heed unto the things which were spoken by Paul.
And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us.
**Acts 16:13-15 **It would seem that the party arrived in the middle of the weekfor after waiting certain days the sabbath day is mentioned. There was no synagogue in Philippi; the only Jews who were faithful at all in their expression of worship were a few women who met on the banks of a river that flowed by the city.
How did Paul and the others know there was such a meeting? Only by inquiry and that diligently. In Athens they called Paul a babbler and I can well imagine that he did plenty of talking here for Jesus the Messiah.
THYATIRA.
A city in Asia Minor, the seat of one of the seven churches mentioned in Revelation 1:11; Revelation 2:18, the waters of Thyatira are said to be so well adapted for dyeing that in no place can the scarlet cloth out of which fezes are made, be so brilliantly or so permanently dyed as here. The principle god of this town was Apollo, worshipped as the sun-god under the surname Tyrimnas. (Unger’s Bible Dictionary p. 1093)
But Apollo was not the god of the woman that we know from this town. Lydia was a worshiper of Jehovah in the midst of idolatry; and this she did wherever she went. How often it is that we leave our religion when we move. Such religion is none at all. It is no wonder that the Lord opened the heart of Lydia. We would find the Lord opening our hearts to His truth more and more if We had the same devotion and determination.
Sitting down, perhaps in a circle or semicircle there gathered this group of earnest believers. Paul, Silas, Timothy and Luke were seated with them. These men came for just one purpose and that was to preach the Word and this they immediately proceeded to do. There was in this gathering a business woman from a small province across the Aegean Sea, Lydia, a seller of purple (i.e. dyes), of the city of Thyatira. A rather strange word is given concerning this woman. Luke says, Whose heart the Lord opened to give heed unto the things which were spoken by Paul. Did not the Lord open the hearts of the rest of the women there that day? If so, in what way? Let us not conjecture, the text is before us, look at it carefully. It is said of Lydia that she heard us. There follows then the consequence, her heart was opened by the Lord. It becomes perfectly obvious then that through the hearing of the truth she obtained the basis for her belief. The previous background of this woman fitted her with the disposition to want to accept the message. This fact is emphasized in the thought that although she was a business woman she thought enough of the Lord to lay this aside for the Sabbath, and not only so, but to make some provision for worship wherever she might be. This, we say, gives some indication of her heart attitude. But is it not said that the Lord opened her heart? Yes, indeed He did, by using this opportunity to His glory. This seems to be the action of the Lord in so many instances. When the background is right, God brings the preacher and the prospect together and the result is an opened heart. The New Testament conversions all end with the baptism of the convert. Not with their prayer experience, but their baptism. Not with their testimony, but with their baptism. Hence we find it so in the case of Lydia. Not only this business woman, but her household was baptized. So we must find at the riverside along with Lydia certain of her household servants. The disposition or desire to believe is the one greatest subjective step one can take toward salvation. For example, witness these household servants. It is more than probable that they had no feelings either pro or con on the subject of salvation in Jesus of Nazareth, but when they beheld the interest and acceptance of this teaching by their mistress they were aroused to thought, and because of their respect of her judgments they were already disposed to acceptance. (It is not that they accepted the message without a personal knowledge and decision, but the example of Lydia did help.) How true this is of our times. There are many who stand at the fringe of the religious circle, whose minds and hearts have never been aroused in such a way as to make them disposed to believe. We cannot imagine from what has been said before, that any of Lydia’s household were infants; this is an entirely unwarranted conclusion in light of the context. The conversion of Lydia carried in it for her a sense of appreciation and responsibility. She felt that to these messengers she owed her salvation, and not only so, but also her hospitality. This was not a passing thought but a deep persuasion of her soul; hence, she earnestly entreated, and that with persistence, that these new found friends make her house their home. And so it came to pass that the house of a well-to-do business woman became the meeting place of the first church in Philippi. In what strange and wonderful ways does the Almighty work!
At what time of the week did they arrive in Philippi? How do you know?
Where did they preach in Philippi? How did they discover such a place?
Give three facts about Lydia.
Explain how the Lord opened the heart of Lydia.
What is the final step in all New Testament conversions?
What is the one greatest subjective step one can take toward salvation? What example is here given? Explain.
Why would you say that no infants were baptized in the household of Lydia?
What is the first effect of Lydia’s conversion as shown in her conduct?
c.
The incident of the maid with the evil spirit. Acts 16:16-18.
And it came to pass, as we were going to the place of prayer, that a certain maid having a spirit of divination met us, who brought her masters much gain by soothsaying.
The same following after Paul and us cried out, saying, These men are servants of the Most High God, who proclaim unto you the way of salvation.
And this she did for many days. But Paul, being sore troubled, turned and said to the spirit, I charge thee in the name of Jesus Christ to come out of her. And it came out that very hour.
**Acts 16:16-18 **A great deal of time was not spent in this town but some very interesting events took place in those brief days. The work of Paul was to tell to every creature the glad tidings of his Lord. This one thing he did everywhere and all the time. A church had been established in this place composed of those who, like Lydia and her household, had been called out by Paul’s preaching. Services were held at least once a week and probably more often. The place of meeting continued to be the banks of the river that flowed by the city.
It came to pass that one day, as they were making their way through the city to the river, someone noticed a rather strange looking young woman who had begun to follow them. This continued for a few days and then one day she began to cry out in a loud voice so all could hear: These men are servants of the Most High God, who proclaim unto you the way of salvation. When Paul first met this woman he could see nothing objectionable in her company, even if she were a soothsayer, for, had not the Master come to help not those who were well but those who were sick? But when this maid began thus to cry out and that for many days, Paul’s spirit was sore troubled. It was not that the words were not true, for they did carry the very truth of God, but they came from the wrong source. Paul knew as many of us need to know that the message cannot be separated from the messenger. It was not the maid that Paul disliked, but the spirit within her. It appears this was a particular kind of spirit called a python. Among the many comments on this passage we like those of J. W. McGarvey: Literally translated, it was a Python spirit by which the maid was possessed, the word Python identifying its manifestations with those of the women who gave out the oracles at Delphi in Greece; and who were supposed by the heathen to be inspired by the serpent called Python, to whose wisdom these oracles were accredited. Luke’s language cannot be regarded as an endorsement of this supposed inspiration, but he distinctly recognized a real spirit in the maid, and styles it a Python spirit for the reason given. The case was undoubtedly one of demon possession, such as so frequently occurs in our gospel narratives, and with which Luke’s readers were presumed to have become acquainted through his former narrative. (ibid, page 96).
In the name of Jesus every knee should bow, of things in heaven and things on earth and things under the earth. These words of Paul surely find a wonderful application in the power of Jesus over this spirit; yea, this spirit from beneath. When the Master calls, we can but obey, and the body and mind of the maid were liberated from their bondage.
Where was the first meeting place of the church at Philippi?
If they used the home of Lydia for a meeting place why continue to go down to the river side? How often did they meet?
What did the maid having a spirit do before she began crying out?
Why was Paul troubled at her actions?
What lesson is there in this for us today?
What is meant when it is stated that the spirit was called a python?
What statement of scripture finds a wonderful application in the casting out of the demon?
d.
The result of casting out the evil spirit. Acts 16:19-24.
But when her masters saw that the hope of their gain was gone, they laid hold on Paul and Silas, and dragged them into the marketplace before the rulers,
and when they had brought them unto the magistrates, they said, These men, being Jews, do exceedingly trouble our city,
and set forth customs which it is not lawful for us to receive, or to observe, being Romans.
And the multitude rose up together against them: and the magistrates rent their garments off them, and commanded to beat them with rods.
And when they had laid many stripes upon them, they cast them into prison, charging the jailor to keep them safely:
who, having received such a charge, cast them into the inner prison, and made their feet fast in the stocks.
**Acts 16:19-21 **But when the spirit came out of the girl so did the source of her master’s gain. It wasn-’t but a little while until they discovered that they had an empty vessel on their hands. When no longer people came to have their fortunes told or to be directed to some lost article, her masters were not angry with the maid but with the men who wrought this great change. It was not at all unusual for men in that day and time to seek revenge under such conditions, and this they did. These men would have no trouble locating Paul and Silas for they had the maid to direct them. And so it could very well have happened that one day as Paul and Silas and certain others were on their way to, or possibly returning from, the place of worship, they saw approaching them a group of men who by their appearance showed that they were exceedingly troubled about something. Paul and Silas soon knew that the trouble was in the form of anger, and that they were the objects of such feelings. Whether or not Paul and Silas knew why these men were angry with them we do not know; but when they had been dragged through the streets with a curious mob gathering about them, and were finally placed before the rulers of the city, they then knew that it was the good deed done to the possessed girl that brought them here. The writer Luke here drops the first person pronoun for he was not arrested.
Of course the real cause of the actions of those who thus dragged them into the market place would make no basis for an accusation. This rapidly grew into a mob scene and moreover the mob seemed to understand the objection even before the accused, before it was voiced by the lying masters. The cry goes out before the magistrates: These men, being Jews, do exceedingly trouble our city (they should have said -trouble our business-’), and set forth customs which it is not lawful for us to receive, or to observe, being Romans. This charge carried in it the thought of treason, treason against a government of which these people were proud, having been adopted into it as a free colony. As we have suggested the mob who stood around already knew of the charge and hence upon these words they arose as one man in demanding punishment for these Jew. No trial, no defense, no justice.
What came out along with the spirit? The result?
In what portion of the story is the first person dropped? Why?
How did they locate Paul and Silas?
**Acts 16:22-24 **It seems from what follows in this incident that the magistrates were overpowered in their better judgment by the populace, and like Pilate their voice prevailed and off came the garments of Paul and Silas. Now for the first time the marks of the Roman rods were laid upon Paul’s back. The instrument used was in the form comparable to our old-fashioned carpet beater. A handle, in which were fastened long iron shafts, these were bound together at the top, the shafts remained flexible between the two ends. The backs of these two messengers of glad tidings were cut with many stripes. Following this painful experience they were hurried off to jail. They were led to the jailer, who was charged with keeping them safely as dangerous characters.
The jailer no doubt thought he had under his care two desperate criminals who deserved the severest treatment. He put them not only into the prison, but into the dungeon, and to make them even more sure he had fastened their feet in stocks. The description of Geikie of the place in which they were confined is surely worthy of our consideration: Prisons were arranged on very much the same plan over all the empire. They were generally connected with municipal or government buildings, and consisted of two parts. Of these, the outer, was a chamber opening from the praetorium, and surrounded by cells, which enjoyed the light and what air could reach them from the external chamber. It was here that Paul was confined at Caesarea, where the prison was in -the praetorium of Herod.-’ From this outer ward, however, there was a passage to the -inner prison-’ called robur or lignum, from the bars of wood which formed the -stocks-’ in which prisoners were secured. It had no window or opening, except the door, which, when shut, absolutely excluded both air and light, Into this Paul and Silas were thrust, though the magistrates who thus mistreated them were only local justices, without authority to act summarily or otherwise, in criminal matters. To protect himself from their possible escape, they were, here, set by the Jailer with their feet in the stocks or lignum. The horrors of this -inner prison-’ are often dwelt upon in the story of the early Christian confessors. Its awful darkness, its heat, and stench, were fearful, as may be well supposed; for prisoners were confined in it, night and day, without either exercise or renewal of air. (Hours With The Bible, Vol. II, pp. 389, 390).
What was the objection of the slavemasters to Paul and Silas? What did they say before the magistrates?
What did the mob know before the accused found it out?
What thought was carried in the accusation? Why especially important to these people?
To what other scene might this one be likened?
What is the meaning of beaten with rods?
What was so terrible about the inner prison?
e.
Praise and prayer in jail. Acts 16:25.
But about midnight Paul and Silas were praying and singing hymns unto God, and the prisoners were listening to them;
**Acts 16:25 **What a wonderful example of the transcendence of the spirit Over the body is the singing of these men in this black hole. Their feet were in stocks, their bodies were confined but their spirits were not bound; no, not any more here than when they walked the streets of the city. The soul is confined only in the sense that it must remain for a few years in this earthly house. It makes little difference where this house of clay might be, the spirit is not bound any more in one place than in another. Possibly Paul could remember when he was not the prisoner, but the judge; not in Philippi, but in Jerusalem. Remembering the divine release of the twelve Paul arid Silas could have been singing in triumphant expectancy. Be that as it may, the singing was heard by both those in the prison house and the Father in heaven.
There are two or three midnight services described in the book of Acts and each time there is something wonderful and unusual about them. The prisoners were still awake and listening to these strange men and their songs, as the sound was coming forth from the inner prison.
What was not bound in this prison house?
When did Paul occupy exactly the opposite position to the one he here was in? Who heard the singing?
f.
The earthquake; prisoners released. Acts 16:26.
and suddenly there was a great earthquake, so that the foundations of the prison-house were shaken: and immediately all the doors were opened; and everyone’s bands were loosed.
**Acts 16:26 **The service was interrupted when the prison-house began to rock and shake. An earthquake! This was from God. It was of sufficient strength to push the door posts back and allow the doors to swing open; also to separate the stones of which the prison was made and allow the pegs to come loose that held the chains, which in their turn were fastened to the handcuffs and stocks of the prisoners.
g.
The desperation of the jailer. Acts 16:27.
And the jailor, being roused out of sleep and seeing the prison doors open, drew his sword and was about to kill himself, supposing that the prisoners had escaped.
**Acts 16:27 **This earthquake startled the prisoners to such an extent that they had no thought of escape even though their bonds were loose. It startled the jailer also, but in a different manner. Having taken care of the prisoners and having placed them under the care of his subordinates, he had fallen asleep. The earthquake brought him to consciousness with a jolt. His first thought was of his work and the first thing to meet his eyes was the open doors all around him. Seeing no one in the halls of the jail he immediately concluded that the place was empty; all had escaped. True to his position as a Roman soldier he preferred taking his own life to that of a trial and death.
Describe the effect of the earthquake.
Why didn-’t the prisoners escape?
Did the jailer hear the singing?
Why kill himself?
h.
The intervention of Paul. Acts 16:28.
But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here.
**Acts 16:28 **He had drawn his short sword and had it pressed against his breast whena cry in the darknessDo thyself no harm for we are all here. Startled, he stopped. Relieved of the danger, another thought came to his mind. If this is so, it will not be so for long unless I do something about it. Hence he called for lights.
Why call for lights?
i.
The inquiry of the jailer for salvation. Acts 16:29-30.
And he called for lights and sprang in, and, trembling for fear, fell down before Paul and Silas,
and brought them out and said, Sirs, what must I do to saved?
**Acts 16:29-30 **Soon his helpers in the jail brought torches and lamps and in a matter of minutes order was restored and the prisoners were again made reasonably secure. Frightened as they were there was probably no thought of violence. Then the jailer, trembling with fear, came to kneel down before Paul and Silas, for somehow he had associated what had happened with these two unusual prisoners. His question to them, Sirs, what must I do to be saved? doubtless was a general one and related to his physical safety as well as his spiritual. He was without question inquiring as to the salvation of his soul but because of the circumstances present I am persuaded that it also had a bearing on his general well-being.
Why fall down before Paul and Silas?
In what type of safety was the jailer interested?
j.
The reply and explanation. Acts 16:31-32.
And they said, Believe on the Lord Jesus, and thou shalt be saved, thou and thy house.
And they spake the word of the Lord unto him, with all that were in his house.
Acts 16:31-32 Paul was never one to allow any occasion for preaching Christ as Saviour go without buying it up, so the apostle’s answer related directly and exclusively to the spiritual safety of this man. His answer was direct and all inclusive. Believe on the Lord Jesus Christ and thou shalt be saved, thou and thy house. But, Who was this Jesus Christ? We have no real reason to believe that the jailer had even so much as heard the name of Christ before this occasion. As to the salvation of his house, they were in the same plight as he. Forthwith the jailer called in the members of his household, who seemed to be living either in the same building as he, or adjacent to it. Paul and Silas spake the word of the Lord unto him. In this they, like Philip, told of this Jesus of Nazareth and of their need for His salvation.
How did Paul buy up an opportunity?
Did the jailer understand what Paul meant by his first statement? If not, why not?
k.
The results. Acts 16:33-34.
And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, immediately.
And he brought them up into his house, and set food before them, and rejoiced greatly, with all his house, having believed in God.
Acts 16:33-34 In this message there was that which caused the jailer to want to make restitution for what he had done amiss. One thing was surely the ill-treatment he and others had given these heralds of glad tidings. The jailer who had so roughly handled these men now tenderly washed the dried and clotted blood from their backs. This word of the Lord likewise carried information on the need of baptism. Not at some later date or as a result of salvation, but as something to be done in answer to the question What must I do to be saved? Here then is another household to join with that of Lydia and others to form the church of Philippi. If you want to know about this church and if you want to come to know some of the other members of this congregation, find the book of Philippians and read Paul’s epistle to these folk.
When Paul and Silas spoke unto them the word of the Lord what two things did it cause the jailer to do?
How could the jailer eat with prisoners and still carry out his job?
When does Luke say he rejoiced?
What a season of rejoicing for the jailer and his family, as well as for Paul and Silas, as they sat down together in the home of the jailer to eat together as. brethren. This was perfectly consistent with the responsibility of the keeper which was only to keep them safely. It might be well to point out that only after this man had manifested the fruit of repentance and was baptized does Luke say that he rejoiced that he had believed in God. 1.
The suggested release of Paul and Silas. Acts 16:35-37.
But when it was day, the magistrates sent the serjeants, saying, Let those men go.
And the jailor reported the words to Paul, saying, The magistrates have sent to let you go: now therefore come forth, and go in peace.
But Paul said unto them, They have beaten us publicly, uncondemned, men that are Romans, and have cast us into prison; and do they now cast us out privily? nay verily; but let them come themselves and bring us out.
Acts 16:35 The earthquake, the preservation of the prisoners and even possibly the conversion of the jailer must have reached the ears of the rulers soon after it had occurred for we know of no other explanation for the unusual actions of these men. The day before Paul and Silas were guilty of treason and were to be treated with the highest contempt and suspicion. Now, they are to be set at liberty, to go in peace, yes, even before they have spent a full day in prison.
Acts 16:36-37 From what Luke records in several places rest was not the interest of the apostles, surely not in this one at least, for they sang and prayed until midnight, then the earthquake, then the preaching, which probably took no little time, then the meal and now the soldiers are sent from the magistrates with their surprising word. If Paul said anything about his Roman citizenship before this it was not heard, but now it would be heard and with its full import. No Roman citizen could be punished without a trial and to do so was to involve the offenders in a very serious crime. Probably the two thoughts that prompted the magistrates to say Let these men go were:
How account for the unusual actions of the magistrates?
Show the strenuousness of the work of Paul and Silas.
What were the two probable reasons of the magistrates for releasing them?
What right of Roman citizenship was here violated?
- Because whoever these men were they were beaten without a trial and trouble could arise over this.
They were somehow connected with this earthquake and these rulers wanted nothing more to do with such unusual men.
The jailer came to speak to Paul of his release. Paul didn-’t give his answer to his new found brother but went immediately to these soldiers and spoke to them. He said in essence: What kind of action is this? A secret or private release to save face? We were beaten before all. -We-’, I say, and I mean that -we-’ are Roman citizens, beaten without a trial. Now, do you expect us to sneak out the back door as if you were right and we were wrong? Nay, verily, your magistrates have beaten us before all, let all know that we are released.
m.
The report of Paul’s reply to the magistrates, their action. Acts 16:38-39.
And the Serjeants reported these words unto the magistrates: and they feared when they heard that they were Romans;
and they came and besought them; and when they had brought them out, they asked them to go away from the city.
**Acts 16:38-39 **I can well imagine that the soldiers were glad for once that they were not the rulers. And when the rulers heard these words they feared and well they might. The request of Paul was Carried out to the letter. Paul and Silas were besought not to carry their case any further. By the hands of the magistrates themselves they were released and brought out. One additional request was made by these rulers and that was that they please leave the city. Anyone could see what a source of embarrassment to the rulers their presence would be.
n.
The final visit with the brethren at the house of Lydia. Acts 16:40.
And they went out of the prison, and entered into the house of Lydia: and when they had seen the brethren, they comforted them, and departed.
Acts 16:40 From the prison the two went immediately to Lydia’s house. There was no reason why they should hasten out of the city. When Paul and Silas appeared what an occasion of rejoicing and thanksgiving there must have been in the house of Lydia. All the saints of Philippi were soon called together, if they were not already there. To them Paul delivered further words of encouragement and exhortation. Probably his words were based upon his recent experience. He then departed. It was not without a good deal of genuine sorrow that Paul took his leave of this newly established church. But they were not left alone for both the Lord and the good physician Luke were to labor with them in Paul’s absence.
Why not accept the wrong rather than to contend for Roman rights?
Was Paul’s request granted? What was the additional request of the magistrates?
Where did Paul go from prison? What did he do? Who stayed in Philippi?