Pulpit Commentary - Acts 16:1

Pulpit Commentary - Acts 16:1 - 16:40

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Pulpit Commentary - Acts 16:1 - 16:40

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This Chapter Verse Commentaries:

16:1 - 16:40

EXPOSITION

Act_16:1

And he came also for then came he, A.V. and T.R.; to Lystra for Lystra, A.V.; Timothy for Timotheus, A.V.; of a Jewess for of a certain woman which was a Jewess, A.V. and T.R.; which for and, A.V. For Derbe and Lystra, see Act_14:1-28. and notes. This time St. Paul visited Derbe first, whereas before he came from Lystra to Derbe (Act_14:6, Act_14:8, Act_14:21). Was there; viz. at Lystra (see 2Ti_3:11). A certain disciple; i.e. a Christian (Act_11:26). From St. Paul's speaking of Timothy as "my own sou in the faith" (1Ti_1:2; 2Ti_1:2), and from his special mention of Timothy's mother Eunice (2Ti_1:5), it is probable that both mother and son were converted by St. Paul at his first visit to Lystra, some years before (Act_14:7). Timothy. It is a Greek name, meaning "one who honors God" (formed, like Timoleon, Timolaus, Timocrates, etc.). It was a not uncommon name, and occurs repeatedly in the Books of the Maccabees (1 Macc 5:6; 2 Macc 8:30, etc.). Another form is Timesitheos. Timothy is uniformly spoken of by St. Paul in terms of eulogy and warm affection (see, besides the passages above quoted, Rom_16:21; 1Co_4:17; 1Co_16:10; Php_2:19-22; and the general tone of the Epistles to Timothy). A Jewess; viz. Eunice (2Ti_1:5), also a Greek name (equivalent to Victoria), though borne by a Jewess. A Greek; i.e. a Gentile (see Hark Act_7:26; Act_14:1; Act_17:4; Act_19:10; Rom_1:16; Rom_2:9; 1Co_10:32, etc.; Col_3:11). Had his father been a proselyte, it would probably have been said that he was (Bengel).

Act_16:2

The same for which, A.V. This is an improvement, as making it plain that it was Timothy, not his father, who was well reported of. For the phrase, ὅς ἐμαρτυοεῖτο see Act_6:3; Act_10:22; Luk_4:22. At Lystra and Iconium; coupled together, as in 2Ti_3:11. It appears, too, from Act_14:19, that there was close communication between Icouium and Lystra. The brethren at Iconium would, therefore, naturally know all about young Timothy.

Act_16:3

He took for took, A.V.; that for which, A.V.; parts for quarters, A.V.; all knew for knew all, A.V. Circumcised him. The Jewish origin of Timothy on his mother's side was a sufficient reason for circumcising him, according to the maxim, Partus sequitur ventrem. And it could be done without prejudice to the rights of Gentile converts as established in the decrees of which St. Paul was bearer. Because of the Jews; not the Christian Jews, who ought to know better than trust in circumcision, but the unbelieving Jews, who would be scandalized if St. Paul had an uncircumcised man for his fellow-laborer (see 1Co_10:20).

Act_16:4

Went on their way for went, A.V.; which had been for that were, A.V.; that for which, A.V.

Act_16:5

So for and so, A.V.; the Churches were strengthened for were the Churches established, A.V. In number; i.e. in the number of their members (comp. Act_2:47; Act_5:14; Act_6:7; Act_11:21). For the phrase, Ἐστερεοῦντο τῇ πίστει , "They were made firm in the faith," comp. Col_2:5, Τὸ στερέωμα τῆς εἰς Χριστὸν πίστεως ὑμῶν , "The steadfastness of your faith." The word is used in its physical sense in Act_3:7, Ἐστερεώθησαν αὐτοῦ αἱ βάσεις κ . τ . λ ., "His feet and anklebones received strength," became fast and firm instead of being loose and vacillating.

Act_16:6

And they went for now when they had gone, A.V. and T.R.; through the region of Phrygia and Galatia for throughout Phrygia and the region of Galatia, A.V. and T.R.; having been for and were, A.V.; speak for preach, A.V. The region of Phrygia and Galatia. But Phrygia is always a noun substantive, and cannot be here taken as an adjective belonging to χώρα : and we have in Act_18:23 exactly the same collation as that of the A.V. here, only in an inverted order: Τὴν Γαλατικὴν χώραν καὶ Φρυγίας . Even if the τὴν is properly omitted, as in the R.T., before Γαλατικὴν , the passage must equally be construed as in the A.V. The Galatians were Celts, the descendants of those Gauls who invaded Asia in the third century B.C. This passage seems to show conclusively that Derbe and Lystra and Iconium were not comprehended by St. Paul under Galatia, and were not the Churches to whom the Epistle to the Galatians was addressed; and forcibly suggest that the Galatian Churches were founded by St. Paul in the course of the visit here so briefly mentioned by St. Luke. Asia is here used in its restricted sense of that district on the western coast of Asia Minor, of which Ephesus was the capital. It is in this sense that it is used also in Act_2:9; Act_6:9; Act_19:10, etc.; Rev_1:11. St. Paul apparently wished to go to Ephesus. But the time was not yet come. It was the purpose of the Holy Ghost that the Galatian Churches should be founded first, and then the Churches of Macedonia and Achaia. The apostles were sent, did not go anywhere of their own accord (comp. Mat_10:5, Mat_10:6).

Act_16:7

And when for after, A.V. and T.R.; come over against ( κατὰ ) for come to, A.V.; and the Spirit of Jesus for but the Spirit, A.V. and T.R. But the phrase, "the Spirit of Jesus," occurs nowhere in the New Testament, and is on that account very improbable here, though there is considerable manuscript authority for it. It is accepted by Meyer dud Alford and Wordsworth, following Griesbach, Lachmann, Tischendorf, etc.

Act_16:8

Passing … they came for they passing … came, A.V. They would have gone north to Bithynia, where, we know from 1Pe_1:1, there were many Jews. But the Spirit ordered them westwards, to the seacoast of Troas, that they might be ready to sail for Macedonia. In like manner Abraham went out not knowing whither he went (Heb_11:8). Truly the footsteps of God's providence are not known!

Act_16:9

There was a man … standing, beseeching him, and saying for there stood a man … and prayed him, saying, A.V. Thus was ushered in the most momentous event in the history of Europe, the going forth of the Word of the Lord from Jerusalem to enlighten the nations of the West, and bring them into the fold of Jesus Christ. Paul saw dud heard this in a vision in the night. It is net called a dream (Bengel), but was like the vision seen by Ananias (Act_9:10), and those seen by Paul (Act_9:12; Act_10:5; Act_18:9). A vision ( ὅραμα ) is distinguished from a dream ( ἐνύπνιον , Act_2:17). It is applied to things of a marvelous character seen objectively, as to the Transfiguration (Mat_17:9)and to the burning bush (Act_7:31).

Act_16:10

When for after, A.V.; straightway for immediately, A.V.; sought for endeavored, A.V.; go forth for go, A.V.; concluding fur assuredly gathering, A.V.; God for the Lord, A.V. and T.R. Concluding; συμβιβάζοντες , only here in the sense of "concluding or "gathering." In Act_9:22 it is "proving." In Eph_4:16 and Col_2:2 it means to "join together." In classical Greek to "bring together" in the sense of" reconciling," sometimes of" agreeing" to a proposition. In the LXX., to ,' instruct," "teach" (1Co_2:16). In this verse we first remark the very important introduction of the pronoun we into the narrative, marking the presence of the historian himself, and showing that he first joined St. Paul at Tread He went with him to Philippi (Col_2:12), and there he appears to have stopped till St. Paul returned there in his third missionary journey on his way from Achaia to Jerusalem (Act_20:5, Act_20:6), where we find him still with the apostle (Act_20:17, Act_20:18). We again find him with St. Paul at Caesarea, while he was a prisoner there (Act_27:1), and he accompanied him on the voyage to Rome, which is the last place where we heir of him (Act_27:2, Act_27:3. etc.; Act_28:2, Act_28:11, Act_28:14-16; Col_4:14; Phm_1:24). It is quite characteristic of Holy Scripture that things are told, or appear on the face of the narrative, without any explanation. Who Luke was, what brought him to Troas, how he became a companion of St. Paul, whether as his medical adviser or otherwise, we know not. His Christian modesty forbade his speaking about himself.

Act_16:11

Setting sail therefore for therefore loosing, A.V.; made for came with, A.V. ( εὐθυδρόμεω , elsewhere only in Act_21:1); Samothrace for Samothracia, A.V.; day following for next day, A.V. In the New Testament this latter phrase only occurs in the Acts.

Act_16:12

A city of Macedonia, the first of the district, a Roman colony for the chief city of that part of Macedonia, and a colony, A.V.: this for that, A.V.; tarrying for abiding, A.V. A city of Macedonia, etc. This is a difficult sentence. The natural way of construing the words undoubtedly is, as in the A.V., "which is the chief city of the [or, ' that'] district of Macedonia, and a colony." The only difficulty in the way of so taking it is that when AEmilius Paulus, as related by Livy (xlv. 29), divided the conquered kingdom of Macedonia into four districts (regiones or partes), Amphi-pelts was made the capital of the district.in which Philippi was situated. But the epithet πρώτη does not necessarily mean the capital; it is found on coins applied to cities which were not capitals. Besides, in the interval of above two hundred years between AEmilius Paulus and St. Paul, it is very probable that the city of Philippi, with its gold-mines and its privileges as a colony, may have really become the capital. And so Lewin, following Wetstein, understands it. We know that in the reign of Theodosius the Younger, when Macedonia was divided into two provinces, Philippi became the ecclesiastical head of Macedonia Prima. It had been made a colony by Augustus Caesar, with the name "Col. Jul. Aug. Philip.," i.e. Colonia Augusta Julia Philippensis ('Dict. of Greek and Roman Geog.'). It must, therefore, anyhow have been a place of first-rate importance at this time. Those, however, who do not accept this explanation, couple κολωνία with πόλις , "which is the first colony-city," etc, Others take πρώτη in a local sense, "the first city you come to in Macedonia" (Conybeare and Howson, Alford, Bengel, etc.). The R.V. seems to take ἥτις ἐστὶ … Μακεδονίας πόλις together, and πρώτη τῆς μερίδος as a further description of it—a most awkward construction. Alford renders it, "which is the first Macedonian city of the district.' But the natural way of construing a passage is almost always the best, and nothing prevents us from believing that St. Luke, who knew Philippi intimately, was strictly accurate in calling it "the chief city of the district of Macedonia," i.e. the district in which it was situated. That μέρις is the technical name of the division of a province appears from the title μεριδάρχης , applied by Josephus to a certain Apollonius, governor, under Antiochus Epiphanes, of the district in which Samaria was included ('Ant. Jud.,' 12. Luk_5:5). The ancient name of Philippi was Dates first, then Krenides—the springs, or wells; and the word used by Livy of the districts of Macedonia, pars prima, secunda, etc., is an exact translation of μέρις It received the name of Philippi, from Philip, the father of Alexander the Great, who extracted a great revenue from its gold-mines. Its great historical celebrity arises from the battle in the plain of Philippi, in which the republican party, under Brutus and Cassius, received its death-blow from Octavius and Antony. (For a full description of Philippi, and of the privileges of a colony, see Conybeare and Howson, vol. 1.311, etc., and Lewin, vol. 1. Act_11:1-30.) This. Alford, following certain manuscripts, reads αὐτῇ , "in the city itself," as distinguished from the place outside the city, where the προσευχή was. But, perhaps, St. Luke uses the word "this" from Philippi being the place of his own residence, and where he may have drawn up the narrative on the spot.

Act_16:13

Sabbath day for sabbath, A.V.; we went forth without the gate for we went out of the city, A.V. and T.R. ( πύλης for πολέως ); we supposed there Was a place of prayer for prayer was wont to be made, A.V.; were come together for resorted thither, A.V. By a river side. By the river side is the natural way of expressing it in English. The river is not the Strymon, which is a day's journey distant from Philippi, but probably a small stream called the Gangas or Gangites, which is crossed by the Via Eguatia, about a mile out of Philippi. The neighborhood of water, either near a stream or on the seashore, was usually preferred by the Jews as a place for prayer, as affording facility for ablutions (see Josephus, 'Ant. Jud.,' 14.10, 23; and other passages quoted by Alford). The phrase, οὖ ἐνομίζετο προσευχὴ εἷναι , should be rendered, not as in the R.V., but more nearly as the A.V., where a prayer-meeting(of the Jews) was accustomed to be held; i.e. this particular spot was the usual place where such Jews or proselytes as happened to be at Philippi met for prayer. It also appears from Epiphanius (' Hear.,' 80, § 1, quoted by Alford) that the Jews usually had their προσευχαί , whether buildings, or open spaces, ἔξω πολέως , outside the city. The wayside crosses are of the nature of προσευχαί .

Act_16:14

One that for which, A.V.; to give heed for that she attended, A.V.; by for of, A.V. A certain woman, etc. Whether her personal name was Lydia, or whether she was commonly so called on account of her native country and her trade, must remain uncertain. Thyatira was in Lydia. Lydian women, from the time of Homer downwards, were famous for their purple dyes; and it appears from an inscription found in Thyatira, that there was there a guild of dyers, called οἱ βαφεῖς (Lewin, 2:214). One that worshipped God ( σεβομένη τὸν Θεὸν ); i.e. a proselyte. So in Act_13:43 we find οἱ σεβόμενοι προσήλυτοι the devout or religious proselytes. And so αἱ σεβόμεναι γυναῖκες , the devout women. And so, in Act_18:7, Justus is described as σεβόμενος τὸν Θεὸν one who worshipped God (see too Act_17:4, Act_17:17). In Act_10:1 Cornelius is spoken of as εὐσεβὴς καὶ φοβούμενος τὸν Θεὸν . It has been suggested that possibly Euodias and Syntyche (Php_4:2) were of tile same class, and converted at tile same time as Lydia. There is certainly a coincidence between the mention of the women in Act_10:13 and the prominence given to the Philippian women in Php_4:2, Php_4:3. It is well observed by Chrysostom, on the latter part of this verse, "The opening of tile heart was God's work, the attending was hers: so that it was both God's doing and man's" (camp. Php_2:12, Php_2:13). To open ( διανοίγειν ) is applied as here to the heart (2 Mace. Php_1:4); to the eyes (Luk_24:31); to the cars (Mk 17:34, 35); to the understanding (Luk_24:45); to the Scriptures (Luk_24:32); "Corclausum per se. Dei est id aporire "(Bengel).

Act_16:15

When she was baptized; showing that St. Paul, as St. Peter (Act_2:38, Act_2:41; Act_10:47), as Philip (Act_8:38), as Ananias (Act_22:16), as our Lord himself (Mar_16:16), had put holy baptism in the very forefront of his teaching (camp. Heb_6:2). And her household (comp. Act_16:33; 1Co_1:16; 2Ti_4:19). This frequent mention of whole households as received into the Church seems necessarily to imply infant baptism. The exhortations to children as members of the Church in Eph_6:1, Eph_6:2, and Col_3:20, lead to the same inference. Come into my house, etc. A beautiful specimen of true hospitality; comp. 1Pe_4:9; Heb_13:2; 1Ti_5:10; 3Jn_1:5-8; also 2Ki_4:8-10, where, however, the Greek word for "constrained" is ἐκράτησεν , not as here παρεβίασατο , which only occurs elsewhere in the New Testament in Luk_24:29. In the LXX. it is used in 1Sa_28:23; Gem 1Sa_19:3 (Cod. Alex.) 9 (in a different sense); 2Ki_2:17; 2Ki_5:16. Her large hospitality does not bear out Chrysostom's remark as to her humble station of lift,.

Act_16:16

Were going to the place of prayer for went to prayer, A.V. and T.R.; that a certain maid for a certain damsel, A.V.; having for possessed with, A.V. The place of prayer. The ἡ προσευχή of the R.T. undoubtedly means "the place of prayer," the proseuchē. They went there, doubtless, every sabbath. What follows happened on one occasion after Lydia's baptism. A spirit of divination ( πνεῦμα Πύθωνος , A.V.; Πύθωνα , R.T.). " Πύθων denotat quemlibet ex quo πύθωσθαι datur," "any one of whom inquiry may be made" (Bengel). It was a name of Apollo in his character of a giver of oracles. Delphi itself, where his chief oracle was, was sometimes called Pytho (Schleusner, s.v.), and Pythius was a common epithet of Apollo. The name Python came thence to be applied to a ventriloquist (Hebrew áåÉ )), or to the spirit that was conceived to dwell in ventriloquists and to speak by them, just as in Hebrew the ventriloquist was sometimes called áåÉà ìòÇáÀ (or úìÇòËáÇ if a woman), the owner of a spirit of divination, or simply áåÉ ), a diviner (see 1Sa_28:7 (twice) for the first use, and Le 1Sa_20:27; Deu_18:11; 1Sa_28:3; for the second). In some passages, as 1 Kings 28:6 and Isa_29:4, it is doubtful whether áåÉ ) means the ventriloquist or the spirit. The feminine plural úåÉáåÉ ) (Le 19:31; Isa_20:6; 1Sa_28:3, 1Sa_28:9; Isa_8:19) seems always to denote the women, who, like the damsel in the text, practiced the art of ventriloquistic necromancy, whether really possessed by a spirit or feigning to be so. The word πύθων is only found here in the New Testament. The LXX. usually render úåÉáåÉ ) by ἐγγαστρίμυθος . Gain ( ἐργασία ), literally, work, craft, or trade; then, by metonymy, the gain proceeding from such trade (Act_19:24, Act_19:25). By soothsaying ( μαντευομένη ). So one name of these ventriloquists was ἐγγαστρίμαντις .

Act_16:17

Following after … cried out for followed … and cried, A.V.; servants for the servants, A.V.; proclaim unto you for show unto us, A.V. and T.R. This testimony of the spirit of divination to the doctrine of St. Paul is analogous to that of the unclean spirits who cried out to Jesus, "Thou art the Son of God"; and St. Paul's dealing with the spirit of divination was similar to that of our Lord's with the evil spirits in the cases referred to. What was the motive of the damsel, or the spirit by which she was possessed, for so crying out, or St. Paul's for so silencing her, we are not told. Perhaps she interrupted him, and diverted the minds of those to whom he was preaching. And he did not like the mixture of lies with truth. The motive of secrecy which was one cause of our Lord's rebuke to the spirits would not apply in the case of St. Paul.

Act_16:18

She did for did she, A.V.; for many for many, A.V.; sore troubled for grieved, A.V.; charge for command, A.V.; it for he, A.V.; that very for the same, A.V. Command ( παραγγέλλω , as in Act_1:4; Act_5:28; and Act_5:23 of this chapter, etc.). The only other instances of exorcism by St. Paul are these recorded in Act_19:12 and Act_19:15. The question of possession by spirits is too large a one to be discussed here. It must suffice to notice that St. Paul in his action (as our Lord before him had done), and St. Luke in his narrative, distinctly treat possession, and expulsion by the power of Christ, as real.

Act_16:19

But for and, A.V.; gain for gains, A.V. ( ἐργασία , as Act_16:16); bald hold on for caught, A.V.; dragged for drew, A.V.; before for unto, A.V. The rulers ( οἱ ἄρχοντες ); the archons. Meyer thinks these were the city judges, or magistrates (who always had their court in the ἀγορά , or forum), by whom Paul and Silas were sent to the praetors ( στρατηγοί ) for judgment. So in Luk_12:58, the litigants go to the ἀρχών , first, and he sends them on to the κριτής , or judge, who orders them for punishment. This seems a more probable explanation than that commonly adopted (Howson, Alford, Renan, Lewin, etc.), that the ἄρχοντες and the στρατηγοί mean the same officers. No reason can be conceived for Luke's calling them ἄρχοντες if he meant στρατηγοί , or for naming the office's twice over when once was sufficient. Nor is it likely that officers of such high rank as the duumviri, or proctors, as they had come to be called, should be always in the forum, to try every petty case (see articles "Colonia, Duumviri," and "Praetor," in 'Dict. of Greek and Roman Antiquities'). It seems, therefore, that Meyer's explanation is right. At Athens the general term ἄρχοντες was applied to inferior magistrates, as well as to the nine archons ('Dict. of Greek and Roman Antiquities' "Archon"). Verse 20.—When they had brought for brought, A.V.; unto for to, A.V.; they said for saying, A.V. The magistrates; στρατηγοί , i.e. the praetors. Philippi, being a colony, was governed by Roman magistrates called duumviri, corresponding to the two consuls at Rome. But we learn from Cicero that in his time the duuraviri in the colonies were beginning to be called praetors, a little previously used only at Rome ('De Leg. Agrar.,' 34), and to be preceded by lictors ( ῥάβδουχαοι of verse 35). Two inscriptions have been found in which the duumviri of Philippi are mentioned.

Act_16:21

Set forth for teach, A.V.; it is for are, A.V.; or for neither, A.V. Romans; in a special sense, as members of a colony.

Act_16:22

Rent their garments off them for rent off their clothes, A.V.; beat them with rods for beat them, A.V. Beat them; ῥαβδίζειν , marking that they were beaten by the lictors, or ῥαβδοῦχοι (see Act_16:35). The phrase rent … off ( περιῤῥήξαντες ) is only found here in the New Testament, but it is frequently used of stripping off garments, in classical Greek and in 2 Macc. 4:38; and by Josephus ('Ant. Jud.,' 6. 14:6) of David rending his garments—a circumstance not mentioned in the Bible narrative (1Sa_30:1-31 : 4).

Act_16:24

Cast for thrust, A.V. In the stocks; Greek τὸ ξύλον , sometimes called ξυλοπέδη . The ξύλον was of different forms, and used as a punishment. Sometimes it was a kind of heavy wooden collar put on the neck of a prisoner, whence the phrase, Ξύλῳ φιμοῦν τὴν αὐχένα ," To make fast his neck in the pillory." Sometimes it was what Aristophanes calls πεντεσύριγγον ξύλον , "stocks with five holes," two for the feet, two for the hands, and one for the neck. Here, as in Job_13:27 (where the LXX. word is ἐν κυλύματι , Hebrew ãñÅ , a stake, or log), it is simply" the stocks." Thus Paul and Silas, first stripped and 1,catch, then put in the inner prison, and further made fast in the stocks, were treated with the utmost possible rigour and severity. See St. Paul's vivid reminiscence of the outrage (1Th_2:2, ὑβρισθέντες ).

Act_16:25

But about for and at, A.V.; were praying and singing hymns for prayed and sang praises, A.V.; were listening to(imperfect) for heard, A.V. Prayed, etc. Their proseuche was now the dungeon and the sleeks. But, though they were but two, the Lord was in the midst of them, according to his promise, and manifested his gracious presence in the striking deliverance which follows. Were listening to them; ἐπακροάομαι , found only here in the New Testament. But the substantive, ἐπακρόασις , hearkening ("to hearken," A.V.), occurs in the LXX. of 1Sa_15:22. What a scene I The dark inner dungeon; the prisoners fast in the stocks, their backs still bleeding and smarting from the stripes; the companionship of criminals and outcasts of society; the midnight hour; and not groans, or curses, or complaints, but joyous trustful songs of praise ringing through the vault! while their companions in the jail listened with astonishment to the heavenly sound in that place of shame wad sorrow.

Act_16:26

Prison-house for prison, A.V., as Act_5:21, Act_5:23. All the doors were opened. This would be the natural effect of the earthquake. Bands ( δεσμά ). St. Luke always follows the Attic usage of δεσμόν , in the neuter (romp. Act_20:23; Luk_8:29). St. Paul follows the Hellenistic usage of δεσμός , in the masculine (Php_1:13; see Jer_2:20; Jer_5:5; Hab_3:13). In many instances (genitive and dative) it is, of course, impossible to determine whether the word is masculine or neuter.

Act_16:27

The jailor being roused for the keeper of the prison awaking, A.V.; sleep for his sleep, A.V.; drew for he drew out, A.V.; was about to kill for would have killed, A.V.; escaped for been fled, A.V. This readiness to kill himself rather than incur the disgrace of failure in his charge is characteristic of the Roman soldier (comp. Act_27:43).

Act_16:29

And he called for lights for then he called for a light, A.V. ( φῶτα is the accusative plural, though not a very common form; φῶς is often used in the sense of "a lamp," or, as we say, "a light"); trembling for fear for came trembling and, A.V.

Act_16:31

Jesus for Jesus Christ, A.V. and T.R.; thou and thy house for and thy house, A.V.

Act_16:32

They spake the Word, etc., unto him for they spake unto him the Word, etc., A.V.; with for and to, A.V. Observe that Paul and Silas preached the Word of God's saving health to the penitent and contrite jailor before they thought of having their own smarting wounds washed and dressed. Observe, too, that they spake the Word of life to illuminate his soul before they administered the sacrament of baptism.

Act_16:33

Immediately for straightway, A.V. Washed their stripes. Mark the jailor's faith working by love. He and all his. The phrase seems purposely adapted to include family, slaves, and all under his roof. If the conversion of the jailor and his house was sudden, the circumstances which led to it were of unusual power—the earthquake, the loosing of the prisoners' bands, the midnight hour, the words of grace and love and lifo from the apostle's mouth.

Act_16:34

He brought them up … and set for when he had brought them … he set, A.V.; rejoiced greatly for rejoiced, A.V. ( ἀγαλλιάομαι , a stronger word than χαίρειν , Mat_5:12; 1Pe_1:6); with all his house, having believed in God for believing in God with all his house, A.V. The word πανοικί . rendered "with all his house," occurs only here in the New Testament. But it is used by the LXX. in Exo_1:1 and elsewhere, and by Josephus, etc. The more classical form is πανοικεσίᾳ or πανοικησίᾳ . The A.V. gives the meaning better than the R.V. The faith and the joy were both common to the jailor and his house.

Act_16:35

But for and, A.V. The magistrates; i.e. the printers or duumviri, as in Act_16:22 (where see note). The sergeants; i.e. the lictors (Act_16:22, note).

Act_16:36

Jailor for keeper of the prison, A.V., as Act_16:27; reported the words … saying for told this saying, A.V. and T.R.; come forth for depart, A.V.

Act_16:37

Publicly for openly A.V. δημοσίᾳ , Act_18:28; Act_20:20); men that are for being, A.V.; do they now cast for now do they thrust, A.V.; bring for fetch, A.V. Men that are Romans. We have exactly the same phrase in Act_22:25, on a similar occasion, where also is the only other example of the word ἀκατάκριτος , uncondemned. Ἄκριτος with a like meaning ("untried," "without trial"), is common in classical Greek. The Latin phrase is indicta causa. By the Lex Valeria, "No quis magistratus civem Romanum adversus provocationem necaret neve verberaret," every Roman citizen had a right to appeal (provocare) to the populace against any sentence of death or stripes pronounced by the consuls or any other magistrate; and by the Lex Porcia, no Roman citizen could be scourged. Silas, it appears from the phrase, "us … men that are Romans," was also a civis Romanus. But nothing more is known about it. It does not appear why their exemption as Roman citizens was not made good before; but probably the magistrates refused to listen to any plea in their haste and violence.

Act_16:38

Reported for told, A.V.

Act_16:39

When they had brought them out they asked for brought them out and desired, A.V.; to go away from for to depart out of, A.V.

Act_16:40

Departed; i.e. from Philippi, according to the magistrates' request in Act_16:39. This is much clearer in the T.R. and A.V. than in the Revised Text and Version, because the same word, ἐξελθεῖν , is used in both places. The R.T. in Act_16:39— ἀπελθεῖν ἀπὸ destroys the reference, and rather suggests that they merely" went out "of Lydia's house, which they had "entered into." It appears from the first verse of Act_17:1-34. ("they had passed," etc.) that St. Luke stopped at Philippi, and probably made it his head-quarters till St. Paul's last journey from Macedonia to Jerusalem, some six or seven years later ^£ (Act_20:6). What became of Timothy we are not expressly told, only we find him at Beroea in Act_17:14 and 1Th_3:5; and at Corinth (1Th_1:1; 2Th_1:1; 1Th_3:6). Probably he accompanied St. Paul, but is not named, being still only a subordinate person in the mission.

HOMILETICS

Act_16:1-5

The choice of a fit person.

The ordination of Timothy to be a minister of God, and St. Paul's fellow-laborer in the gospel of Christ (1Ti_4:14; 2Ti_1:6; 1Th_3:2), was a great event in the Church's history. The character of her individual bishops and priests has always been a matter of paramount importance, and in nothing do we see the wisdom of the great apostle more conspicuous than in the choice of his fellow-laborers, He who refused Mark, because he was not sure of him, discerned in Timothy, young as he was, that simplicity of purpose, and that sober and docile zeal in the service of Christ, which made him a fit instrument for the most arduous missionary work. Many qualifications concurred in Timothy. There was his thorough grounding in the knowledge of the Holy Scriptures through the pious care of his mother and grandmother, which gave strength to his own faith, and made him capable of reasoning with the Jews. There was his Jewish birth on his mother's side, which, when he was circumcised, would make him acceptable to the circumcision; and there was his Gentile birth on his father's side, which would enable him to sympathize with the Greeks, and would dispose them to listen to him. There was his early acquaintance with the afflictions of the gospel, which he had seen so bravely borne by the apostle at Iconium and at Lystra, and which he had dared to share by taking upon himself the Christian profession in the very heat of the persecution; and there was his warm attachment to St. Paul as of a son to his father. All this Paul saw in him, and foresaw that, of all his missionary band, none would exceed Timothy in devotedness to the Lord's work, and in singleness of aim for the Church's good (Philippians it, 19-22). The event fully justified his expectations. Not Luke, the beloved physician; not Silas, the faithful brother and indefatigable evangelist; not Titus, his "own son after the faith," were greater helps and comforts to him than this young disciple from the rude community of Lystra. In him he had one like-minded with himself—always ready for work, always seeking the things that are Jesus Christ's; never ashamed of the gospel, ready to endure afflictions as a good soldier of Jesus Christ. The great day will reveal the value of Timothy's service in the kingdom of God. The lessons for us to learn are: for the bishops of the Church, to give their utmost care to make choice of fit persons to serve in the sacred ministry of the Church; for the persons chosen, to throw their whole heart and soul into the work, that it may be well and worthily done; for the Church at large, to pray very earnestly that God would raise up faithful, wise, and earnest men to preach his gospel, to feed his flock, and so to build up his kingdom that the Churches may be "established in the faith, and increase in numbers daily."

Act_16:6-15

The call.

The great difference between sacred and profane history is not so much that the events are different, or the human motives of the actors are different, or even that God's providence works differently, but that the secret springs of the will of God, directing, controlling, and overruling, are in sacred history laid bare to view by that Holy Spirit of God who knows the things of God. In ordinary life the servant of God believes that his steps are ordered of God, and that the providence of God, which ordereth all things in heaven and earth, orders them for his good. But he is not preceded in his own goings out and in his comings in by a pillar of cloud by day and of fire by night, as the journeyings of the children of Israel were. In like manner, when we read the history of the marvelous diffusion of the everlasting gospel among the various nations of the earth, and mark how in one part of the globe the successful missionary has selected some particular country for his evangelizing labors, and has founded there Churches full of light and love, while other countries have either been untrodden by the foot of the evangelist, or have yielded no return to the labors of the preacher of glad tidings, we recognize the directing will of Almighty God, albeit, no visible sign or word indicated where the net was to be cast into the deep waste of waters, and no voice of the Holy Ghost erected a barrier of prohibition. If we ask for some reasons why this difference should exist—say in the case of St. Paul-it will not be difficult to find several satisfactory ones.

1. It was of great importance to establish in the Church with certainty the conviction that the Lord Jesus Christ was still carrying on from his throne in heaven the work for which he left the bosom of the Father, and was incarnate, and suffered, and rose again. In the terrible odds under which a handful of simple, unlearned men had to contend against all the powers, all the intellect, and all the vice, in the world, it was of infinite moment that the voice and the wisdom and the power of their exalted but unseen Lord should be manifested from time to time working with them and for them, and thus assuring them of the victory. Hence the rushing wind, and the tongues of fire, and the leaping cripple, and the down-stricken liars, and the heavenly visions, and the opening of the prison doors, and the angelic ministrations, and the blinded sorcerer, and all the other puttings forth of the power of Christ. Hence, too, the immediate orders of the Holy Ghost: "Separate me Barnabas and Saul;" "Preach not the Word in Asia;" "Go not into Bithynia;" "Preach the gospel in Macedonia;" "Be not afraid; hold not thy peace, for I am with thee, and no man shall hurt thee in this city." But these tokens of Christ's close watch over his Church in the fulfillment of her mission were not for Paul and Barnabas only; they were for the servants of Christ in all ages and in every place. They needed not to be repeated. They have established forever the truth of the Lord's promise, "Lo! I am with you always, even unto the end of the world."

2. We have intimated above that the ordinary mode by which the purpose of God is manifested, that such or such a country should not be evangelized at such or such a time, is by the failure of the missionary's effort. It is a good discipline for the Lord's servants to work here and there without knowing where their labors will be blest, and where they will be fruitless; and to learn by such experiences how entirely ineffectual their best exertions are unless the Lord give the increase. But in the case of one like St. Paul, whose immense labors were to be crowded into a short space of time, this ordinary process may have seemed to the Divine wisdom too slow, and withal too wasteful. No other Paul would be forthcoming, when his life dropped, to take up and carry on his apostolic work; and therefore we may suppose that, to economize Paul's labors, God dealt with him in the extraordinary way of direct injunctions and prohibitions. He was sent at once to sow the seed in the ground that would receive it. He was peremptorily hindered from sowing it where it would not bear fruit. And thus the Church derived the largest possible amount of benefit from his devoted work.

3. We may note one more reason. The great harvest of souls reaped by St. Paul in the very places where he was sent is another proof of the omniscience of the Holy Ghost, and that the apostle's several missions were really ordered and directed by him. When Simon Peter, at the Lord's bidding, after a night of fruitless toil, let down the net and enclosed such a multitude of fishes that the net brake, and the overladen ships were in danger of sinking, it was manifest that he who had given the command was indeed the Lord. And so, when at the call of the Holy Ghost Paul went to Antioch, and Cyprus, and Pisidia, and Galatia, and Macedonia, and Achaia, and preached the Word there, and everywhere there sprang up flourishing Churches, the countless disciples at Antioch, and Lystra, and Iconium, and Philippi, and Thessalonica, and Corinth were so many distinct witnesses that he had indeed a call, and that he who called him was with him where-ever he went. It is an immense encouragement to us to be assured by the success of so many of our missions at the present time that those who labor in them have received their secret call from Jesus Christ our Lord.

Act_16:16-40

Truth and falsehood.

The domains of truth and falsehood are in their own nature entirely distinct. This cannot be more emphatically expressed than in the inspired words which speak of God as the God of truth, and of Satan as the father of lies. The two realms are not only distinct, but contrary the one to the other. No greater injury has been done to the cause of truth than by the employment of weapons of falsehood in its defense. And, on the other hand, the most effective weapons used in defense of falsehood have been those which were taken from the armory of truth. The section before us exhibits a remarkable example of the champions of truth and falsehood, and of the characteristic weapons of each. To take first the case of the masters of the soothsaying girl. With them it was a simple matter of gain. What their Pythoness taught, what direction her soothsaying took, whether her divination supported Judaism, or heathenism, or Christianity, was all one to them, so that their own gains were great. They were good friends and well-wishers to Paul and Silas as long as their own profits were consistent with the spread of the gospel. But when the damsel was silenced, and the silver stream of the rewards of divination was dried up, their anger knew no bounds. With the keen fury of disappointed avarice they turn against those whom before they seemed to honor and respect. But how shall they wreak their vengeance against these "servants of the most high God"? It would not do to speak the simple truth and say, "These men who ' show unto us the way of salvation,' have robbed us of our gains in the name of Jesus Christ. Help us to punish them." It would not do to say, "The only fault we have to find with them and their teaching is that we are no longer able to delude simple people, and cheat them out of their money." And so they look about for some nobler, and thereby more effective plea. "Are we not Romans? Is not Rome the mistress of the world? Is not Philippi a Roman colony? Is it fitting that the imperial majesty of the city should be despised and insulted here in the midst of the fasces of the lictors, and in the very presence of the praetor? Or again, Is not law the very bond which binds the world together? Is not law that which all good men honor and obey? Are not the noble Roman people a law-abiding people? And shall a few ignoble and despicable Jews dare to teach customs and persuade men to observe laws contrary to the laws of Rome, and contrary to the duty of Roman citizens? Out upon such lawless insolence! In the name of the majesty of Rome, rise up, ye people, and put these intruders down. In the name of holy law, rise up, ye magistrates, and chastise these presumptuous offenders against the law! Vindicate the fair fame of Philippi, and silence these blasphemers against the truth!" So spake these lying champions of their own sordid interests; and with the weapons of righteousness wielded by their unrighteous hands, they gained a short-lived victory. And now for the champions of truth. Paul and Silas, as they are portrayed in the simple, lucid narrative of the Acts of the Apostles, stand before us as two men of transparent integrity, living for one object—the presentation of truth to the minds of men for their present and eternal good. We cannot detect in them one single selfish purpose—neither the love of gain, nor the love of power, nor the love of praise, nor the love of ease. What we can detect—it stares us in the face—is an intense love of God, an entire devotion to the Lord Jesus Christ, an unquenchable charity for the souls of their fellow-men, both Jews and Gentiles, and a calm, steady hope of the appearing and kingdom of their unseen Lord. We see also a sense of duty urging them to every step they take, and prompting every word they speak. Well, they preach the gospel of Jesus Christ. They convince, they convert, they receive their converts into the Church of God, all the while leading lives of blameless purity, quietness, and order. Then they are seized, they are ignominiously beaten with many stripes, they are dragged off to prison, their feet are made fast in the stocks, and they are left alone in the dark. But it was no darkness to them. In the exercises of prayer and praise the light of Heaven illuminated their souls. The gospel which they believed and preached was no less precious in its promises, its hopes, its power, its present light and joy, in that inner dungeon, than it had been by the water-side or in the crowded synagogues of Antioch. The Master whom they served was no less glorious, no less worthy of all their love and all their service, than he had ever been. They knew that his truth would endure from generation to generation. They were not moved from their steadfastness. Then came their wonderful deliverance. And how did they use it? In preaching the same truth to their jailor, in repeating it to the house of Lydia, in carrying it forth from city to city, and being never silent, but continuing to bear witness to the truth as long as their life endured. And are they silent now? I trow not. The truth has not changed; but in heaven it is seen more fully, in more unclouded lustre, in fuller proportions of breadth, and length, and height, and depth; and they that know it there have fuller powers of thought and speech with which to magnify it than the most gifted of them possessed on earth.

HOMILIES BY W. CLARKSON

Act_16:1-5

The Church's duty and reward.

I. THE DUTY OF THE CHURCH.

1. To encourage and develop Christian talent. When Paul went to Lystra he found the Church there speaking well of a young disciple, Timotheus. This convert was "well reported of by the brethren" (Act_16:2), and "him Paul would have to go forth with him" (Act_16:3). The Church praised him who was praiseworthy; and the minister trusted and encouraged him who was trustworthy, leading him on to higher things, and placing him in a position in which his consecrated powers would have freer range and extended usefulness. The Church of Christ seldom does better than when it nourishes youthful piety, and paves the way for the exercise and development of growing talent.

2. To make timely concession. "Him Paul took and circumcised because of the Jews" (Act_16:3). Paul thought these men wrong in their views, but he consulted their sensibilities for the sake of concord and progress. The true triumph is, not to work well with those with whom we are in full sympathy, but to co-operate, without friction, with those between whom and ourselves there is variance of view or difference of disposition. There is no possibility of rendering any considerable service in the cause of Church organization, without a large measure of the conciliatory spirit, and without a considerable amount of actual concession. Not the man who carries his point by obstinate persistency, but he who yields at the right time and in the right spirit is commended of his Lord.

3. To be faithful to all compacts. (Act_16:4.) Probably Paul and Silas might have safely said nothing about the decision at Jerusalem; the people of Asia Minor would have heard nothing about that. But they were scrupulous to carry out the compromise in all its particulars. Fidelity to an undertaking is a clear and urgent Christian duty; the Church or the minister who should slight it would be doing something which is not only unworthy but discreditable, displeasing to Christ, injurious to itself or himself.

4. To keep in view consolidation and extension: to preserve a fair and wise proportion between these different branches of Christian work. Under the hand of Paul and Silas the Chinches of Asia "were established in the faith, and increased in number" (Act_16:5). The missionaries were not more desirous of extending the line of active evangelization than of securing the ground which they had taken. This is Christian wisdom. The two complementary works should always go together; one will minister to the other; one cannot shine without the other.

II. THE REWARD OF THE CHURCH. This is twofold.

1. To glean individual results. True and keen must have been Paul's gratification to find such a disciple as Timothy at Lystra. Well was he recompensed for the cruel stoning he received in that town by gaining such a "beloved son" and valuable helper in his work of faith and love. And it is the individual results of the Christian teacher's labor which are his most appreciated reward now. The recovery of that lost one; the decision of that vacillating one; the consecration of that promising one;—these are his joy and crown.

2. To witness general progress. To find that "the Churches are established," and that they are "increasing in number;" to know that the cause of Christ is advancing, that his kingdom is coming, that his name is being honored, and his praises sung by those who had been ignorant of his dying love;—what joy, what intense and pure satisfaction, is this! Other sources of delight may pass, or they may leave a stain rather than a tint behind them; but this is a gladness that abides, and which purifies and ennobles the heart of him who is made happier thereby.—O.

Act_16:6-10

The call of God and the appeal of man: a missionary sermon.

Christian life, when it has any strength and vigor, is an expansive thing. It pushes out in all directions. It asks what it can do to extend the kingdom of God, what is the sphere in which it can best exercise its missionary zeal. It must be guided by two things—

I. THE CALL OF GOD. Paul and Silas went whithersoever they were directed. They forebore to go to some places because the way was closed by the Divine hand (Act_16:6, Act_16:7); they went to others because &