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Wir hattenG2258 aberG1161 inG1722 dieserG5026 StadtG4172 unser WesenG1304 etlicheG5100 TageG2250. 13AmG5037 TageG2250 des SabbatsG4521 gingenG1831 wir hinausG1854 vor die StadtG4172 anG3844 das WasserG4215, daG3757 man pflegte G1511 G3543 zu betenG4335, undG2532 setztenG2523 uns und redetenG2980 zu den WeibernG1135, die da zusammenkamenG4905. 14UndG2532 einG5100 gottesfürchtiges G2316 G4576 WeibG1135 mit NamenG3686 LydiaG3070, eine PurpurkrämerinG4211 aus der StadtG4172 der ThyatirerG2363, hörteG191 zu; dieserG3739 tatG1272 der HERRG2962 das HerzG2588 aufG1272, daß sie darauf achthatteG4337, was vonG5259 PaulusG3972 geredetG2980 ward. 15AlsG5613 sie aberG1161 undG2532 ihrG846 HausG3624 getauftG907 ward, ermahnteG3870 sie uns und sprachG3004: SoG1487 ihr michG3165 achtetG2919, daß ich gläubigG4103 binG1511 an den HERRNG2962, so kommtG1525 inG1519 meinG3450 HausG3624 und bleibtG3306 allda. UndG2532 sie nötigteG3849 unsG2248. 16Es geschahG1096 aberG1161, da wirG2257 zuG1519 dem GebetG4335 gingenG4198, daß eineG5100 MagdG3814 unsG2254 begegneteG528, dieG3748 hatteG2192 einen Wahrsagergeist G4436 G4151 und trugG3930 ihrenG846 HerrenG2962 vielG4183 GewinnstG2039 zu mit WahrsagenG3132. 17DieG3778 folgteG2628 allenthalben PaulusG3972 undG2532 unsG2254 nach, schrieG2896 und sprachG3004: DieseG3778 MenschenG444 sindG1526 KnechteG1401 GottesG2316 des AllerhöchstenG5310, dieG3748 euchG2254 den WegG3598 der SeligkeitG4991 verkündigenG2605. 18 Solches G1161 G5124 tat sie G1909 G4160 manchenG4183 TagG2250. PaulusG3972 aberG1161 tat das weheG1278, und er wandteG1994 sich um undG2532 sprachG2036 zu dem GeisteG4151: Ich gebieteG3853 dirG4671 inG1722 dem NamenG3686 JesuG2424 ChristiG5547, daß du vonG575 ihrG846 ausfahrestG1831. UndG2532 er fuhrG1831 aus zu derselbenG846 StundeG5610. 19Da aberG1161 ihreG846 HerrenG2962 sahenG1492, daßG3754 die HoffnungG1680 ihresG846 GewinnstesG2039 war ausgefahrenG1831, nahmenG1949 sie PaulusG3972 undG2532 SilasG4609, zogenG1670 sie aufG1519 den MarktG58 vorG1909 die OberstenG758 20undG2532 führtenG4317 sieG846 zu den HauptleutenG4755 und sprachenG2036: DieseG3778 MenschenG444 machenG1613 unsereG2257 StadtG4172 irreG1613; sie sindG5225 JudenG2453 21undG2532 verkündigenG2605 eine WeiseG1485, welcheG3739 unsG2254 nichtG3756 ziemtG1832 anzunehmenG3858 nochG3761 zu tunG4160, weil wir RömerG4514 sindG5607. 22UndG2532 das VolkG3793 ward erregtG4911 widerG2596 sieG846; undG2532 die HauptleuteG4755 ließenG4048 ihnenG846 die KleiderG2440 abreißenG4048 und hießenG2753 sie stäupenG4463. 23UndG5037 da sie sieG846 wohlG4183 gestäupt G4127 G2007 hatten, warfenG906 sie sie insG1519 GefängnisG5438 und gebotenG3853 dem KerkermeisterG1200, daß er sieG846 wohlG806 verwahrteG5083. 24DerG3739, daG2983 er solchesG5108 GebotG3852 empfangenG2983 hatte, warfG906 sieG846 inG1519 das innersteG2082 GefängnisG5438 undG2532 legteG805 ihreG846 FüßeG4228 inG1519 den StockG3586. 25UmG2596 die MitternachtG3317 aberG1161 betetenG4336 PaulusG3972 undG2532 SilasG4609 und lobtenG5214 GottG2316. UndG1161 es hörtenG1874 sieG846 die GefangenenG1198. 26SchnellG869 aberG1161 wardG1096 ein großesG3173 ErdbebenG4578, also daßG5620 sich bewegtenG4531 die GrundfestenG2310 des GefängnissesG1201. UndG5037 von Stund anG3916 wurdenG455 alleG3956 TürenG2374 aufgetanG455 undG2532 allerG3956 BandeG1199 losG447. 27Als aberG1161 der KerkermeisterG1200 aus dem SchlafeG1853 fuhrG1096 undG2532 sahG1492 die TürenG2374 des GefängnissesG5438 aufgetanG455, zogG4685 er das SchwertG3162 ausG4685 und wollteG3195 sich selbstG1438 erwürgenG337; denn er meinteG3543 die GefangenenG1198 wären entflohenG1628. 28PaulusG3972 riefG5455 aberG1161 laut G3173 G5456 und sprachG3004: TuG4238 dirG4572 nichtsG3367 ÜblesG2556; dennG1063 wir sindG2070 alleG537 hierG1759! 29Er forderteG154 aberG1161 ein LichtG5457 und sprangG1530 hinein undG2532 wardG1096 zitterndG1790 und fielG4363 PaulusG3972 undG2532 SilasG4609 zu den FüßenG4363 30undG2532 führteG4254 sieG846 herausG1854 und sprachG5346: Liebe HerrenG2962, wasG5101 sollG1163 ichG3165 tunG4160, daßG2443 ich seligG4982 werde? 31SieG1161 sprachenG2036: GlaubeG4100 anG1909 den HERRNG2962 JesusG2424 ChristusG5547, soG2532 wirst duG4771 undG2532 deinG4675 HausG3624 seligG4982! 32UndG2532 sagtenG2980 ihmG846 das WortG3056 des HERRNG2962 undG2532 allenG3956, dieG1722 in seinemG846 HauseG3614 warenG1722. 33UndG2532 er nahmG3880 sieG846 zu sich inG1722 derselbenG1565 StundeG5610 der NachtG3571 und wuschG3068 ihnen die Striemen G575 G4127 ab; undG2532 erG846 ließ sich taufenG907 undG2532 alleG3956 die SeinenG846 alsobaldG3916. 34UndG5037 führteG321 sieG846 inG1519 sein HausG3624 und setzte ihnenG3908 einen TischG5132 undG2532 freuteG21 sich mitG3832 seinemG846 ganzen HauseG3832, daßG4100 er an GottG2316 gläubigG4100 geworden warG4100. 35UndG1161 daG1096 es TagG2250 wardG1096, sandtenG649 die HauptleuteG4755 StadtdienerG4465 und sprachenG3004: LaßG630 dieG1565 MenschenG444 gehenG630! 36UndG1161 der KerkermeisterG1200 verkündigteG518 dieseG5128 Rede G3056 G4314 PaulusG3972 :G3754 Die HauptleuteG4755 haben hergesandtG649, daßG2443 ihr los sein solltG630. Nun G3568 G3767 ziehetG1831 aus und gehetG4198 hin mitG1722 FriedenG1515! 37PaulusG3972 aberG1161 sprachG5346 zuG4314 ihnenG846: SieG1194 haben unsG2248 ohne Recht und UrteilG178 öffentlichG1219 gestäuptG1194, dieG5225 wir doch Römer G4514 G444 sindG5225, undG906 uns inG1519 das GefängnisG5438 geworfenG906, undG2532 sollten unsG2248 nunG3568 heimlichG2977 ausstoßenG1544? NichtG3756 alsoG1063; sondernG235 lassetG2064 sie selbstG846 kommenG2064 und unsG2248 hinausführenG1806! 38DieG1161 StadtdienerG4465 verkündigtenG312 dieseG5023 WorteG4487 den HauptleutenG4755. UndG2532 sie fürchtetenG5399 sich, da sie hörtenG191, daßG3754 sie RömerG4514 wärenG1526, 39undG2532 kamenG2064 und redetenG3870 ihnenG846 zuG3870, führten sie herausG1806 undG2532 batenG2065 sie, daß sie auszögenG1831 aus der StadtG4172. 40DaG1161 gingenG1831 sie ausG1537 dem GefängnisG5438 und gingenG1525 zuG1519 der LydiaG3070. UndG2532 daG1492 sieG846 die BrüderG80 gesehenG1492 hatten undG2532 getröstetG3870, zogen sie ausG1831.
Jamieson Fausset Brown Bible Commentary 1 Then came he to Derbe and Lystra; and, behold, a certain disciple was there--that is, at Lystra (not Derbe, as some conclude from
Acts 20:4).
named Timotheus--(See on
Acts 14:20). As Paul styles him "his own son in the faith" (
1Tim 1:2), he must have been gained to Christ at the apostle's first visit; and as Paul says he "had fully known his persecutions which came on him at Lystra" (
2Tim 3:10-11), he may have been in that group of disciples that surrounded the apparently lifeless body of the apostle outside the walls of Lystra, and that at a time of life when the mind receives its deepest impressions from the spectacle of innocent suffering and undaunted courage [HOWSON]. His would be one of "the souls of the disciples confirmed" at the apostle's second visit, "exhorted to continue in the faith, and" warned "that we must through much tribulation enter into the kingdom of God" (
Acts 14:21-
Acts 14:22).
the son of a certain . . . Jewess--"The unfeigned faith which dwelt first in his grandmother Lois" descended to "his mother Eunice," and thence it passed to this youth (
2Tim 1:5), who "from a child knew the Holy Scriptures" (
2Tim 3:15). His gifts and destination to the ministry of Christ had already been attested (
1Tim 1:18;
1Tim 4:14); and though some ten years after this Paul speaks of him as still young (
1Tim 4:12), "he was already well reported of by the brethren that were at Lystra and Iconium" (
Acts 16:2), and consequently must have been well known through all that quarter.
but his father was a Greek--Such mixed marriages, though little practiced, and disliked by the stricter Jews in Palestine, must have been very frequent among the Jews of the dispersion, especially in remote districts, where but few of the scattered people were settled [HOWSON].
3 Him would Paul have to go forth with him--This is in harmony with all we read in the Acts and Epistles of Paul's affectionate and confiding disposition. He had no relative ties which were of service to him in his work; his companions were few and changing; and though Silas would supply the place of Barnabas, it was no weakness to yearn for the society of one who might become, what Mark once appeared to be, a son in the Gospel [HOWSON]. And such he indeed proved to be, the most attached and serviceable of his associates (
Phil 2:19-
Phil 2:23;
1Cor 4:17;
1Cor 16:10-11;
1Thess 3:1-6). His double connection, with the Jews by the mother's side and the Gentiles by the father's, would strike the apostle as a peculiar qualification for his own sphere of labor. "So far as appears, Timothy is the first Gentile who after his conversion comes before us as a regular missionary; for what is said of Titus (
Gal 2:3) refers to a later period" [WIES]. But before his departure, Paul
took and circumcised him--a rite which every Israelite might perform.
because of the Jews . . . for they knew all that his father was a Greek--This seems to imply that the father was no proselyte. Against the wishes of a Gentile father no Jewish mother was, as the Jews themselves say, permitted to circumcise her son. We thus see why all the religion of Timothy is traced to the female side of the family (
2Tim 1:5). "Had Timothy not been circumcised, a storm would have gathered round the apostle in his farther progress. His fixed line of procedure was to act on the cities through the synagogues; and to preach the Gospel to the Jew first and then to the Gentile. But such a course would have been impossible had not Timothy been circumcised. He must necessarily have been repelled by that people who endeavored once to murder Paul because they imagined he had taken a Greek into the temple (
Acts 21:29). The very intercourse of social life would have been almost impossible, for it was still "an abomination" for the circumcised to eat with the uncircumcised" [HOWSON]. In refusing to compel Titus afterwards to be circumcised (
Gal 2:3) at the bidding of Judaizing Christians, as necessary to salvation, he only vindicated "the truth of the Gospel" (
Gal 2:5); in circumcising Timothy, "to the Jews he became as a Jew that he might gain the Jews." Probably Timothy's ordination took place now (
1Tim 4:14;
2Tim 1:6); and it was a service, apparently, of much solemnity--"before many witnesses" (
1Tim 6:12).
4 And as they went through the cities, they delivered . . . the decrees . . . And so were the churches established in the faith, and increased in number daily--not the churches, but the number of their members, by this visit and the written evidence laid before them of the triumph of Christian liberty at Jerusalem, and the wise measures there taken to preserve the unity of the Jewish and Gentile converts.
6 THEY BREAK NEW GROUND IN PHRYGIA AND GALATIA--THEIR COURSE IN THAT DIRECTION BEING MYSTERIOUSLY HEDGED UP, THEY TRAVEL WESTWARD TO TROAS, WHERE THEY ARE DIVINELY DIRECTED TO MACEDONIA--THE HISTORIAN HIMSELF HERE JOINING THE MISSIONARY PARTY, THEY EMBARK FOR NEAPOLIS, AND REACH PHILIPPI. (
Acts 16:6-
Acts 16:12)
Now when they had gone throughout Phrygia and the region of Galatia--proceeding in a northwesterly direction. At this time must have been formed "the churches of Galatia" (
Gal 1:2;
1Cor 16:1); founded, as we learn from the Epistle to the Galatians (particularly
Gal 4:19), by the apostle Paul, and which were already in existence when he was on his third missionary journey, as we learn from
Acts 18:23, where it appears that he was no less successful in Phrygia. Why these proceedings, so interesting as we should suppose, are not here detailed, it is not easy to say; for the various reasons suggested are not very satisfactory: for example, that the historian had not joined the party [ALFORD]; that he was in haste to bring the apostle to Europe [OLSHAUSEN]; that the main stream of the Church's development was from Jerusalem to Rome, and the apostle's labors in Phrygia and Galatia lay quite out of the line of that direction [BAUMGARTEN].
and were forbidden of the Holy Ghost--speaking by some prophet, see on
Acts 11:27.
to preach the word in Asia--not the great Asiatic continent, nor even the rich peninsula now called Asia Minor, but only so much of its western coast as constituted the Roman province of Asia.
7 After they were come to Mysia--where, as being part of Roman Asia, they were forbidden to labor (
Acts 16:8).
they assayed--or attempted
to go into--or, towards.
Bithynia--to the northeast.
but the Spirit--speaking as before.
suffered them not--probably because, (1) Europe was ripe for the labors of this missionary party; and (2) other instruments were to be honored to establish the Gospel in the eastern regions of Asia Minor, especially the apostle Peter (see
1Pet 1:1). By the end of the first century, as testified by PLINY the governor, Bithynia was filled with Christians. "This is the first time that the Holy Ghost is expressly spoken of as determining the course they were to follow in their efforts to evangelize the nations, and it was evidently designed to show that whereas hitherto the diffusion of the Gospel had been carried on in unbroken course, connected by natural points of junction, it was now to take a leap to which it could not be impelled but by an immediate and independent operation of the Spirit; and though primarily, this intimation of the Spirit was only negative, and referred but to the immediate neighborhood, we may certainly conclude that Paul took it for a sign that a new epoch was now to commence in his apostolic labors" [BAUMGARTEN].
8 came down to Troas--a city on the northeast coast of the Ćgean Sea, the boundary of Asia Minor on the west; the region of which was the scene of the great Trojan war.
9 a vision appeared to Paul in the night--while awake, for it is not called a dream.
There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us--Stretching his eye across the Ćgean Sea, from Troas on the northeast, to the Macedonian hills, visible on the northwest, the apostle could hardly fail to think this the destined scene of his future labors; and, if he retired to rest with this thought, he would be thoroughly prepared for the remarkable intimation of the divine will now to be given him. This visional Macedonian discovered himself by what he said. But it was a cry not of conscious desire for the Gospel, but of deep need of it and unconscious preparedness to receive it, not only in that region, but, we may well say, throughout all that western empire which Macedonia might be said to represent. It was a virtual confession "that the highest splendor of heathendom, which we must recognize in the arts of Greece and in the polity and imperial power of Rome, had arrived at the end of all its resources. God had left the Gentile peoples to walk in their own ways (
Acts 14:2). They had sought to gain salvation for themselves; but those who had carried it farthest along the paths of natural development were now pervaded by the feeling that all had indeed been vanity. This feeling is the simple, pure result of all the history of heathendom. And Israel, going along the way which God had marked out for him, had likewise arrived at his end. At last he is in a condition to realize his original vocation, by becoming the guide who is to lead the Gentiles unto God, the only Author and Creator of man's redemption; and Paul is in truth the very person in whom this vocation of Israel is now a present divine reality, and to whom, by this nocturnal apparition of the Macedonian, the preparedness of the heathen world to receive the ministry of Israel towards the Gentiles is confirmed" [BAUMGARTEN]. This voice cries from heathendom still to the Christian Church, and never does the Church undertake the work of missions, nor any missionary go forth from it, in the right spirit, save in obedience to this cry.
10 And after he had seen the vision, immediately we endeavoured to go into Macedonia--The "we," here first introduced, is a modest intimation that the historian himself had now joined the missionary party. (The modern objections to this are quite frivolous). Whether Paul's broken health had anything to do with this arrangement for having "the beloved physician" with him [WIES], can never be known with certainty; but that he would deem himself honored in taking care of so precious a life, there can be no doubt.
11 Therefore loosing from Troas, we came--literally, "ran."
with a straight course--that is, "ran before the wind."
to Samothracia--a lofty island on the Thracian coast, north from Troas, with an inclination westward. The wind must have set in strong from the south or south-southeast to bring them there so soon, as the current is strong in the opposite direction, and they afterwards took five days to what they now did in two (
Acts 20:6) [HOWSON].
next day to Neapolis--on the Macedonian, or rather Thracian, coast, about sixty-five miles from Samothracia, and ten from Philippi, of which it is the harbor.
12 Philippi . . . the chief--rather, perhaps, "the first"
city of that part of Macedonia--The meaning appears to be--the first city one comes to, proceeding from Neapolis. The sense given in our version hardly consists with fact.
a colony--that is, possessing all the privileges of Roman citizenship, and, as such, both exempted from scourging and (in ordinary cases) from arrest, and entitled to appeal from the local magistrate to the emperor. Though the Pisidian Antioch and Troas were also "colonies," the fact is mentioned in this history of Philippi only on account of the frequent references to Roman privileges and duties in the sequel of the chapter.
12 AT PHILIPPI, LYDIA IS GAINED AND WITH HER HOUSEHOLD BAPTIZED--AN EVIL SPIRIT IS EXPELLED, PAUL AND SILAS ARE SCOURGED, IMPRISONED, AND MANACLED, BUT MIRACULOUSLY SET FREE, AND THE JAILER WITH ALL HIS HOUSEHOLD CONVERTED AND BAPTIZED. (
Acts 16:12-
Acts 16:34)
we were in that city abiding certain days--waiting till the sabbath came round: their whole stay must have extended to some weeks. As their rule was to begin with the Jews and proselytes, they did nothing till the time when they knew that they would convene for worship.
13 on the sabbath day--the first after their arrival, as the words imply.
we went out of the city--rather, as the true reading is, "outside of the (city) gate."
by a river-side--one of the small streams which gave name to the place ere the city was founded by Philip of Macedon.
where prayer was wont to be made--or a prayer-meeting held. It is plain there was no synagogue at Philippi (contrast
Acts 17:1), the number of the Jews being small. The meeting appears to have consisted wholly of women, and these not all Jewish. The neighborhood of streams was preferred, on account of the ceremonial washings used on such occasions.
we sat down and spake unto the women, &c.--a humble congregation, and simple manner of preaching. But here and thus were gathered the first-fruits of Europe unto Christ, and they were of the female sex, of whose accession and services honorable mention will again and again be made.
14 Lydia--a common name among the Greeks and Romans.
a seller of purple, of the city of Thyatira--on the confines of Lydia and Phrygia. The Lydians, particularly the inhabitants of Thyatira, were celebrated for their dyeing, in which they inherited the reputation of the Tyrians. Inscriptions to this effect, yet remaining, confirm the accuracy of our historian. This woman appears to have been in good circumstances, having an establishment at Philippi large enough to accommodate the missionary party (
Acts 16:15), and receiving her goods from her native town.
which worshipped God--that is, was a proselyte to the Jewish faith, and as such present at this meeting.
whose heart the Lord opened--that is, the Lord Jesus (see
Acts 16:15; and compare
Luke 24:45;
Matt 11:27).
that she attended to the things . . . spoken by Paul--"showing that the inclination of the heart towards the truth originates not in the will of man. The first disposition to turn to the Gospel is a work of grace" [OLSHAUSEN]. Observe here the place assigned to "giving attention" or "heed" to the truth--that species of attention which consists in having the whole mind engrossed with it, and in apprehending and drinking it in, in its vital and saving character.
15 And when . . . baptized . . . and her household--probably without much delay. The mention of baptism here for the first time in connection with the labors of Paul, while it was doubtless performed on all his former converts, indicates a special importance in this first European baptism. Here also is the first mention of a Christian household. Whether it included children, also in that case baptized, is not explicitly stated; but the presumption, as in other cases of household baptism, is that it did. Yet the question of infant baptism must be determined on other grounds; and such incidental allusions form only part of the historical materials for ascertaining the practice of the Church.
she besought us, saying, If ye have judged me to be faithful to the Lord--the Lord Jesus; that is, "By the faith on Him which ye have recognized in me by baptism." There is a beautiful modesty in the expression.
And she constrained us--The word seems to imply that they were reluctant, but were overborne.
16 as we went to prayer--The words imply that it was on their way to the usual place of public prayer, by the river-side, that this took place; therefore not on the same day with what had just occurred.
a . . . damsel--a female servant, and in this case a slave (
Acts 16:19).
possessed of a spirit of divination--or, of Python, that is, a spirit supposed to be inspired by the Pythian Apollo, or of the same nature. The reality of this demoniacal possession is as undeniable as that of any in the Gospel history.
17 These men are servants of the most high God, &c.--Glorious testimony! But see on
Luke 4:41.
this did she many days--that is, on many successive occasions when on their way to their usual place of meeting, or when engaged in religious services.
18 Paul being grieved--for the poor victim; grieved to see such power possessed by the enemy of man's salvation, and grieved to observe the malignant design with which this high testimony was borne to Christ.
19 when her masters saw that the hope of their gains was gone, they caught Paul and Silas--as the leading persons.
and drew them into the market-place--or Forum, where the courts were.
to the magistrates, saying, &c.--We have here a full and independent confirmation of the reality of this supernatural cure, since on any other supposition such conduct would be senseless.
20 These men, being Jews--objects of dislike, contempt, and suspicion by the Romans, and at this time of more than usual prejudice.
do exceedingly trouble our city--See similar charges,
Acts 17:6;
Acts 24:5;
1Kgs 18:17. There is some color of truth in all such accusations, in so far as the Gospel, and generally the fear of God, as a reigning principle of human action, is in a godless world a thoroughly revolutionary principle . . . How far external commotion and change will in any case attend the triumph of this principle depends on the breadth and obstinacy of the resistance it meets with.
21 And teach customs, which are not lawful for us to receive, neither to observe, being Romans--Here also there was a measure of truth; as the introduction of new gods was forbidden by the laws, and this might be thought to apply to any change of religion. But the whole charge was pure hypocrisy; for as these men would have let the missionaries preach what religion they pleased if they had not dried up the source of their gains, so they conceal the real cause of their rage under color of a zeal for religion, and law, and good order: so
Acts 17:6-
Acts 17:7;
Acts 19:25,
Acts 19:27.
22 the multitude rose up together against them--so
Acts 19:28,
Acts 19:34;
Acts 21:30;
Luke 23:18.
the magistrates rent off their--Paul's and Silas'
clothes--that is, ordered the lictors, or rod-bearers, to tear them off, so as to expose their naked bodies (see on
Acts 16:37). The word expresses the roughness with which this was done to prisoners preparatory to whipping.
and commanded to beat them--without any trial (
Acts 16:37), to appease the popular rage. Thrice, it seems, Paul endured this indignity (
2Cor 11:25).
23 when they had laid many stripes upon them--the bleeding wounds from which they were not washed till it was done by the converted jailer (
Acts 16:33).
charged the jailer . . . who . . . thrust them into the inner prison--"pestilential cells, damp and cold, from which the light was excluded, and where the chains rusted on the prisoners. One such place may be seen to this day on the slope of the Capitol at Rome" [HOWSON].
24 made their feet fast in the stocks--an instrument of torture as well as confinement, made of wood bound with iron, with holes for the feet, which were stretched more or less apart according to the severity intended. (ORIGEN at a later period, besides having his neck thrust into an iron collar, lay extended for many days with his feet apart in the rack). Though jailers were proverbially unfeeling, the manner in which the order was given in this case would seem to warrant all that was done.
25 And at midnight Paul and Silas prayed and sang praises--literally, "praying, were singing praises"; that is, while engaged in pouring out their hearts in prayer, had broken forth into singing, and were hymning loud their joy. As the word here employed is that used to denote the Paschal hymn sung by our Lord and His disciples after their last Passover (
Matt 26:30), and which we know to have consisted of Psa. 113:1-118:29, which was chanted at that festival, it is probable that it was portions of the Psalms, so rich in such matter, which our joyous sufferers chanted forth; nor could any be more seasonable and inspiring to them than those very six Psalms, which every devout Jew would no doubt know by heart. "He giveth songs in the night" (
Job 35:10). Though their bodies were still bleeding and tortured in the stocks, their spirits, under "the expulsive power of a new affection," rose above suffering, and made the prison wails resound with their song. "In these midnight hymns, by the imprisoned witnesses for Jesus Christ, the whole might of Roman injustice and violence against the Church is not only set at naught, but converted into a foil to set forth more completely the majesty and spiritual power of the Church, which as yet the world knew nothing of. And if the sufferings of these two witnesses of Christ are the beginning and the type of numberless martyrdoms which were to flow upon the Church from the same source, in like manner the unparalleled triumph of the Spirit over suffering was the beginning and the pledge of a spiritual power which we afterwards see shining forth so triumphantly and irresistibly in the many martyrs of Christ who were given up as a prey to the same imperial might of Rome" [NEANDER in BAUMGARTEN].
and the prisoners heard them--literally, "were listening to them," that is, when the astounding events immediately to be related took place; not asleep, but wide awake and rapt (no doubt) in wonder at what they heard.
26 And suddenly there was a great earthquake--in answer, doubtless, to the prayers and expectations of the sufferers that, for the truth's sake and the honor of their Lord, some interposition would take place.
every one's bands--that is, the bands of all the prisoners.
were loosed--not by the earthquake, of course, but by a miraculous energy accompanying it. By this and the joyous strains which they had heard from the sufferers, not to speak of the change wrought on the jailer, these prisoners could hardly fail to have their hearts in some measure opened to the truth; and this part of the narrative seems the result of information afterwards communicated by one or more of these men.
27 the keeper . . . awaking . . . drew . . . his sword, and would have killed himself, &c.--knowing that his life was forfeited in that case (
Acts 12:19; and compare
Acts 27:42).
28 But Paul cried with a loud voice--the better to arrest the deed.
Do thyself no harm, for we are all here--What divine calmness and self-possession! No elation at their miraculous liberation, or haste to take advantage of it; but one thought filled the apostle's mind at that moment--anxiety to save a fellow creature from sending himself into eternity, ignorant of the only way of life; and his presence of mind appears in the assurance which he so promptly gives to the desperate man, that his prisoners had none of them fled as he feared. But how, it has been asked by skeptical critics, could Paul in his inner prison know what the jailer was about to do? In many conceivable ways, without supposing any supernatural communication. Thus, if the jailer slept at the door of "the inner prison," which suddenly flew open when the earthquake shook the foundations of the building; if, too, as may easily be conceived, he uttered some cry of despair on seeing the doors open; and, if the clash of the steel, as the affrighted man drew it hastily from the scabbard, was audible but a few yards off, in the dead midnight stillness, increased by the awe inspired in the prisoners by the miracle--what difficulty is there in supposing that Paul, perceiving in a moment how matters stood, after crying out, stepped hastily to him, uttering the noble entreaty here recorded? Not less flat is the question, why the other liberated prisoners did not make their escape:--as if there were the smallest difficulty in understanding how, under the resistless conviction that there must be something supernatural in their instantaneous liberation without human hand, such wonder and awe should possess them as to take away for the time not only all desire of escape, but even all thought on the subject.
29 Then he called for a light, and sprang in . . . and fell down before Paul and Silas, and brought them out and said--How graphic this rapid succession of minute details, evidently from the parties themselves, the prisoners and the jailer, who would talk over every feature of the scene once and again, in which the hand of the Lord had been so marvellously seen.
30 Sirs, what must I do to be saved?--If this question should seem in advance of any light which the jailer could be supposed to possess, let it be considered (1) that the "trembling" which came over him could not have arisen from any fear for the safety of his prisoners, for they were all there; and if it had, he would rather have proceeded to secure them again than leave them, to fall down before Paul and Silas. For the same reason it is plain that his trembling had nothing to do with any account he would have to render to the magistrates. Only one explanation of it can be given--that he had become all at once alarmed about his spiritual state, and that though, a moment before, he was ready to plunge into eternity with the guilt of self-murder on his head, without a thought of the sin he was committing and its awful consequences, his unfitness to appear before God, and his need of salvation, now flashed full upon his soul and drew from the depths of his spirit the cry here recorded. If still it be asked how it could take such definite shape, let it be considered (2) that the jailer could hardly be ignorant of the nature of the charges on which these men had been imprisoned, seeing they had been publicly whipped by order of the magistrates, which would fill the whole town with the facts of the case, including that strange cry of the demoniac from day to-day--"These men are the servants of the most high God, which show unto us the way of salvation"--words proclaiming not only the divine commission of the preachers, but the news of salvation they were sent to tell, the miraculous expulsion of the demon and the rage of her masters. All this, indeed, would go for nothing with such a man, until roused by the mighty earthquake which made the building to rock; then despair seizing him at the sight of the open doors, the sword of self-destruction was suddenly arrested by words from one of those prisoners such as he would never imagine could be spoken in their circumstances--words evidencing something divine about them. Then would flash across him the light of a new discovery; "That was a true cry which the Pythoness uttered, 'These men are the servants of the most high God, which show unto us the way of salvation! That I now must know, and from them, as divinely sent to me, must I learn that way of salvation!'" Substantially, this is the cry of every awakened sinner, though the degree of light and the depths of anxiety it expresses will be different in each case.
31 Believe on the Lord Jesus Christ, and thou shalt be saved--The brevity, simplicity, and directness of this reply are, in the circumstances, singularly beautiful. Enough at that moment to have his faith directed simply to the Saviour, with the assurance that this would bring to his soul the needed and sought salvation--the how being a matter for after teaching.
thou shalt be saved, and thy house--(See on
Luke 19:10).
32 And they spake unto him the word of the Lord--unfolding now, doubtless, more fully what "the Lord Jesus Christ" was to whom they had pointed his faith, and what the "salvation" was which this would bring him.
and to all that were in his house--who from their own dwelling (under the same roof no doubt with the prison) had crowded round the apostles, aroused first by the earthquake. (From their addressing the Gospel message "to all that were in the house" it is not necessary to infer that it contained no children, but merely that as it contained adults besides the jailer himself, so to all of these, as alone of course fit to be addressed, they preached the word).
33 And he took them--the word implies change of place.
the same hour of the night, and washed their stripes--in the well or fountain which was within or near the precincts of the prison [HOWSON]. The mention of "the same hour of the night" seems to imply that they had to go forth into the open air, which, unseasonable as the hour was, they did. These bleeding wounds had never been thought of by the indifferent jailer. But now, when his whole heart was opened to his spiritual benefactors, he cannot rest until he has done all in his power for their bodily relief.
and was baptized, he and all his, straightway--probably at the same fountain, since it took place "straightway"; the one washing on his part being immediately succeeded by the other on theirs.
34 And when he had brought them into his house, he set meat before them and rejoiced, believing--that is, as the expression implies, "rejoiced because he had believed."
in God--as a converted heathen, for the faith of a Jew would not be so expressed [ALFORD].
with all his house--the wondrous change on himself and the whole house filling his soul with joy. "This is the second house which, in the Roman city of Philippi, has been consecrated by faith in Jesus, and of which the inmates, by hospitable entertainment of the Gospel witnesses, have been sanctified to a new beginning of domestic life, pleasing and acceptable to God. The first result came to pass in consequence simply of the preaching of the Gospel; the second was the fruit of a testimony sealed and ennobled by suffering" [BAUMGARTEN].
35 when it was day, the magistrates sent the sergeants, saying, Let those men go--The cause of this change can only be conjectured. When the commotion ceased, reflection would soon convince them of the injustice they had done, even supposing the prisoners had been entitled to no special privileges; and if rumor reached them that the prisoners were somehow under supernatural protection, they might be the more awed into a desire to get rid of them.
36 the keeper--overjoyed to have such orders to execute.
told this . . . to Paul . . . now therefore . . . go in peace--Very differently did Paul receive such orders.
37 Paul said unto them--to the sergeants who had entered the prison along with the jailer, that they might be able to report that the men had departed.
They have beaten us openly--The publicity of the injury done them, exposing their naked and bleeding bodies to the rude populace, was evidently the most stinging feature of it to the apostle's delicate feeling, and to this accordingly he alludes to the Thessalonians, probably a year after: "Even after we had suffered before, and were shamefully entreated (or 'insulted') as ye know at Philippi" (
1Thess 2:2).
uncondemned--unconvicted on trial.
being Romans--(See on
Acts 22:28).
and cast us into prison--both illegal. Of Silas' citizenship, if meant to be included, we know nothing.
and now do they thrust us out--hurry us out--see
Mark 9:38, Greek.
privily?--Mark the intended contrast between the public insult they had inflicted and the private way in which they ordered them to be off.
nay verily--no, indeed.
but let them come themselves and fetch us out--by open and formal act, equivalent to a public declaration of their innocence.
38 they feared when they heard they were Romans--their authority being thus imperilled; for they were liable to an action for what they had done.
39 And they came--in person.
and besought them--not to complain of them. What a contrast this suppliant attitude of the preachers of Philippi to the tyrannical air with which they had the day before treated the preachers! (See
Isa 60:14;
Rev 3:9).
brought them out--conducted them forth from the prison into the street, as insisted on.
and desired--"requested."
them to depart out of the city--perhaps fearing again to excite the populace.
40 And they went out of the prison--Having attained their object--to vindicate their civil rights, by the infraction of which in this case the Gospel in their persons had been illegally affronted--they had no mind to carry the matter farther. Their citizenship was valuable to them only as a shield against unnecessary injuries to their Master's cause. What a beautiful mixture of dignity and meekness is this! Nothing secular, which may be turned to the account of the Gospel, is morbidly disregarded; in any other view, nothing of this nature is set store by:--an example this for all ages.
and entered into the house of Lydia--as if to show by this leisurely proceeding that they had not been made to leave, but were at full liberty to consult their own convenience.
and when they had seen the brethren--not only her family and the jailer's, but probably others now gained to the Gospel.
they comforted them--rather, perhaps, "exhorted" them, which would include comfort. "This assembly of believers in the house of Lydia was the first church that had been founded in Europe" [BAUMGARTEN].
and departed--but not all; for two of the company remained behind (see on
Acts 17:14): Timotheus, of whom the Philippians "learned the proof" that he honestly cared for their state, and was truly like-minded with Paul, "serving with him in the Gospel as a son with his father" (
Phil 2:19-
Phil 2:23); and Luke, "whose praise is in the Gospel," though he never praises himself or relates his own labors, and though we only trace his movements in connection with Paul, by the change of a pronoun, or the unconscious variation of his style. In the seventeenth chapter the narrative is again in the third person, and the pronoun is not changed to the second till we come to
Acts 20:5. The modesty with which Luke leaves out all mention of his own labors need hardly be pointed out. We shall trace him again when he rejoins Paul in the same neighborhood. His vocation as a physician may have brought him into connection with these contiguous coasts of Asia and Europe, and he may (as MR. SMITH suggests, "Shipwreck," &c.) have been in the habit of exercising his professional skill as a surgeon at sea [HOWSON].
