mh_parser/vol_split/44 - Acts/Chapter 16.xml

<div2 id="Acts.xvii" n="xvii" next="Acts.xviii" prev="Acts.xvi" progress="17.28%" title="Chapter XVI">
<h2 id="Acts.xvii-p0.1">A C T S.</h2>
<h3 id="Acts.xvii-p0.2">CHAP. XVI.</h3>
<p class="intro" id="Acts.xvii-p1">It is some rebuke to Barnabas that after he left
Paul we hear no more of him, of what he did or suffered for Christ.
But Paul, as he was recommended by the brethren to the grace of
God, so his services for Christ after this are largely recorded; we
are to attend him in this chapter from place to place, wherever he
came doing good, either watering or planting, beginning new work or
improving what was done. Here is, I. The beginning of his
acquaintance with Timothy, and taking him to be his assistant,
<scripRef id="Acts.xvii-p1.1" osisRef="Bible:Acts.16.1-Acts.16.3" parsed="|Acts|16|1|16|3" passage="Ac 16:1-3">ver. 1-3</scripRef>. II. The visit he
made to the churches for their establishment, <scripRef id="Acts.xvii-p1.2" osisRef="Bible:Acts.16.4-Acts.16.5" parsed="|Acts|16|4|16|5" passage="Ac 16:4,5">ver. 4, 5</scripRef>. III. His call to Macedonia (after
a restraint he had been under from going to some other places), and
his coming to Philippi, the chief city of Macedonia, with his
entertainment there, <scripRef id="Acts.xvii-p1.3" osisRef="Bible:Acts.16.6-Acts.16.13" parsed="|Acts|16|6|16|13" passage="Ac 16:6-13">ver.
6-13</scripRef>. IV. The conversion of Lydia there, <scripRef id="Acts.xvii-p1.4" osisRef="Bible:Acts.16.14-Acts.16.15" parsed="|Acts|16|14|16|15" passage="Ac 16:14,15">ver. 14, 15</scripRef>. V. The casing of an
evil spirit out of a damsel, <scripRef id="Acts.xvii-p1.5" osisRef="Bible:Acts.16.16-Acts.16.18" parsed="|Acts|16|16|16|18" passage="Ac 16:16-18">ver.
16-18</scripRef>. VI. The accusing and abusing of Paul and Silas
for it, their imprisonment, and the indignities done them,
<scripRef id="Acts.xvii-p1.6" osisRef="Bible:Acts.16.19-Acts.16.24" parsed="|Acts|16|19|16|24" passage="Ac 16:19-24">ver. 19-24</scripRef>. VII. The
miraculous conversion of the jailer to the faith of Christ,
<scripRef id="Acts.xvii-p1.7" osisRef="Bible:Acts.16.25-Acts.16.34" parsed="|Acts|16|25|16|34" passage="Ac 16:25-34">ver. 25-34</scripRef>. VIII. The
honourable discharge of Paul and Silas by the magistrates,
<scripRef id="Acts.xvii-p1.8" osisRef="Bible:Acts.16.35-Acts.16.40" parsed="|Acts|16|35|16|40" passage="Ac 16:35-40">ver. 35-40</scripRef>.</p>
<scripCom id="Acts.xvii-p1.9" osisRef="Bible:Acts.16" parsed="|Acts|16|0|0|0" passage="Ac 16" type="Commentary"/>
<scripCom id="Acts.xvii-p1.10" osisRef="Bible:Acts.16.1-Acts.16.5" parsed="|Acts|16|1|16|5" passage="Ac 16:1-5" type="Commentary"/><div class="Commentary" id="Bible:Acts.16.1-Acts.16.5">
<h4 id="Acts.xvii-p1.11">Paul's Adoption of Timothy.</h4>
<p class="passage" id="Acts.xvii-p2">1 Then came he to Derbe and Lystra: and, behold,
a certain disciple was there, named Timotheus, the son of a certain
woman, which was a Jewess, and believed; but his father <i>was</i>
a Greek:   2 Which was well reported of by the brethren that
were at Lystra and Iconium.   3 Him would Paul have to go
forth with him; and took and circumcised him because of the Jews
which were in those quarters: for they knew all that his father was
a Greek.   4 And as they went through the cities, they
delivered them the decrees for to keep, that were ordained of the
apostles and elders which were at Jerusalem.   5 And so were
the churches established in the faith, and increased in number
daily.</p>
<p class="indent" id="Acts.xvii-p3">Paul was a spiritual father, and as such a
one we have him here adopting Timothy, and taking care of the
education of many others who had been begotten to Christ by his
ministry: and in all he appears to have been a wise and tender
father. Here is,</p>
<p class="indent" id="Acts.xvii-p4">I. His taking Timothy into his acquaintance
and under his tuition. One thing designed in the book of the Acts
is to help us to understand Paul's epistles, two of which are
directed to Timothy; it was therefore necessary that in the history
of Paul we should have some account concerning him. And we are here
accordingly told, 1. That he was a disciple, one that belonged to
Christ, and was baptized, probably in his infancy, when his mother
became a believer, as Lydia's household was baptized upon her
believing, <scripRef id="Acts.xvii-p4.1" osisRef="Bible:Acts.16.15" parsed="|Acts|16|15|0|0" passage="Ac 16:15"><i>v.</i> 15</scripRef>.
Him, that was a disciple of Christ, Paul took to be his disciple,
that he might further train him up in the knowledge and faith of
Christ; he took him to be brought up for Christ. 2. That his mother
was a Jewess originally, <i>but believed in Christ;</i> her name
was <i>Eunice,</i> his grandmother's name was <i>Lois.</i> Paul
speaks of them both with great respect, as women of eminent virtue
and piety, and commends them especially for their unfeigned faith
(<scripRef id="Acts.xvii-p4.2" osisRef="Bible:2Tim.1.5" parsed="|2Tim|1|5|0|0" passage="2Ti 1:5">2 Tim. i. 5</scripRef>), their
sincerely embracing and adhering to the doctrine of Christ. 3. That
his father was a Greek, a Gentile. The marriage of a Jewish woman
to a Gentile husband (though some would make a difference) was
prohibited as much as the marriage of a Jewish man to a Gentile
wife, <scripRef id="Acts.xvii-p4.3" osisRef="Bible:Deut.7.3" parsed="|Deut|7|3|0|0" passage="De 7:3">Deut. vii. 3</scripRef>. Thou
shalt no more <i>give thy daughter to his son than take his
daughter to thy son;</i> yet this seems to have been limited to the
nations that lived among them in Canaan, whom they were most in
danger of infection from. Now because his father was a Greek he was
not circumcised: for the entail of the covenant and the seal of it,
as of other entails in that nation, went by the father, not by the
mother; so that his father being no Jew he was not obliged to
circumcision, nor entitled to it, unless when he grew up he did
himself desire it. But, observe, though his mother could not
prevail to have him circumcised in his infancy, because his father
was of another mind and way, yet she educated him in the fear of
God, that though he wanted the sign of the covenant he might not
want the thing signified. 4. That he had gained a very good
character among the Christians: he was <i>well reported of by the
brethren</i> that were at Lystra and Iconium; he had not only an
unblemished reputation, and was free from scandal, but he had a
bright reputation, and great encomiums were given of him, as an
extraordinary young man, and one from whom great things were
expected. Not only those in the place where he was born, but those
in the neighbouring cities, admired him, and spoke honourably of
him. He had a name for good things with good people. 5. That Paul
would have him <i>to go forth with him,</i> to accompany him, to
give attendance on him, to receive instruction from him, and to
join with him in the work of the gospel—to preach for him when
there was occasion, and to be left behind in places where he had
planted churches. Paul had a great love for him, not only because
he was an ingenious young man, and one of great parts, but because
he was a serious young man, and one of devout affections: for Paul
was always <i>mindful of his tears,</i> <scripRef id="Acts.xvii-p4.4" osisRef="Bible:2Tim.1.4" parsed="|2Tim|1|4|0|0" passage="2Ti 1:4">2 Tim. i. 4</scripRef>. 6. That Paul took him and
circumcised him, or ordered it to be done. This was strange. Had
not Paul opposed those with all his might that were for imposing
circumcision upon the Gentile converts? Had he not at this time the
decrees of the council at Jerusalem with him, which witnessed
against it? He had, and yet circumcised Timothy, not, as those
teachers designed in imposing circumcision, to oblige him to keep
the ceremonial law, but only to render his conversation and
ministry passable, and, if it might be, acceptable among the Jews
that abounded in those quarters. He knew Timothy was a man likely
to do a great deal of good among them, being admirably qualified
for the ministry, if they were not invincibly prejudiced against
him; and therefore, that they might not shun him as one unclean,
because uncircumcised, he took him and <i>circumcised him.</i> Thus
<i>to the Jews he became as a Jew, that he might gain the Jews,</i>
and <i>all things to all men, that he might gain some.</i> He was
against those who made circumcision necessary to salvation, but
used it himself when it was conducive to edification; nor was he
rigid in opposing it, as they were in imposing it. Thus, though he
went not in this instance according to the letter of the decree, he
went according to the spirit of it, which was a spirit of
tenderness towards the Jews, and willingness to bring them off
gradually from their prejudices. Paul made no difficulty of taking
Timothy to be his companion, though he was uncircumcised; but the
Jews would not hear him if he were, and therefore Paul will humour
them herein. It is probable that it was at this time that Paul laid
his hands on Timothy, for the conferring of the gift of the Holy
Ghost upon him, <scripRef id="Acts.xvii-p4.5" osisRef="Bible:2Tim.1.6" parsed="|2Tim|1|6|0|0" passage="2Ti 1:6">2 Tim. i.
6</scripRef>.</p>
<p class="indent" id="Acts.xvii-p5">II. His confirming the churches which he
had planted (<scripRef id="Acts.xvii-p5.1" osisRef="Bible:Acts.16.4-Acts.16.5" parsed="|Acts|16|4|16|5" passage="Ac 16:4,5"><i>v.</i> 4,
5</scripRef>): <i>He went through the cities</i> where he had
<i>preached the word of the Lord,</i> as he intended (<scripRef id="Acts.xvii-p5.2" osisRef="Bible:Acts.15.36" parsed="|Acts|15|36|0|0" passage="Ac 15:36"><i>ch.</i> xv. 36</scripRef>), to enquire into
their state. And we are told,</p>
<p class="indent" id="Acts.xvii-p6">1. That they delivered them copies of the
decrees of the Jerusalem synod, to be a direction to them in the
government of themselves, and that they might have wherewith to
answer the judaizing teachers, and to justify themselves in
adhering to the <i>liberty with which Christ had made them
free.</i> All the churches were concerned in that decree, and
therefore it was requisite they should all have it well attested.
Though Paul had for a particular reason circumcised Timothy, yet he
would not have that drawn into a precedent; and therefore he
<i>delivered the decrees</i> to the churches, to be religiously
observed; for they must abide by the rule, and not be drawn from it
by a particular example.</p>
<p class="indent" id="Acts.xvii-p7">2. That this was of very good service to
them. (1.) The churches were hereby <i>established in the
faith,</i> <scripRef id="Acts.xvii-p7.1" osisRef="Bible:Acts.16.5" parsed="|Acts|16|5|0|0" passage="Ac 16:5"><i>v.</i> 5</scripRef>. They
were confirmed particularly in their opinion against the imposing
of the ceremonial law upon the Gentiles; the great assurance and
heat wherewith the judaizing teachers pressed the necessity of
circumcision, and the plausible arguments they produced for it, had
shocked them, so that they began to waver concerning it. But when
they saw the testimony, not only of the apostles and elders, but of
the Holy Ghost in them, against it, they were established, and did
not longer waver about it. Note, Testimonies to truth, though they
may not prevail to convince those that oppose it, may be of very
good use to establish those that are in doubt concerning it, and to
fix them. Nay, the design of this decree being to set aside the
ceremonial law, and the carnal ordinances of that, they were by it
established in the Christian faith in general, and were the more
firmly assured that it was of God, because it set up a spiritual
way of serving God, as more suited to the nature both of God and
man; and, besides, that spirit of tenderness and condescension
which appeared in these letters plainly showed that the apostles
and elders were herein under the guidance of him who is love
itself. (2.) They <i>increased in number daily.</i> The imposing of
the yoke of the ceremonial law upon their converts was enough to
frighten people from them. If they had been disposed to turn Jews,
they could have done that long since, before the apostles came
among them; but, if they cannot be interested in the Christian
privileges without submitting to the Jews' yoke, they will be as
they are. But, if they find there is no danger of their being so
enslaved, they are ready to embrace Christianity, and join
themselves to the church. And thus the church <i>increased in
numbers daily;</i> not a day passed but some or other gave up their
names to Christ. And it is a joy to those who heartily wish well to
the honour of Christ, and the welfare of the church and the souls
of men, to see such an increase.</p>
</div><scripCom id="Acts.xvii-p7.2" osisRef="Bible:Acts.16.6-Acts.16.15" parsed="|Acts|16|6|16|15" passage="Ac 16:6-15" type="Commentary"/><div class="Commentary" id="Bible:Acts.16.6-Acts.16.15">
<h4 id="Acts.xvii-p7.3">Paul Invited into Macedonia; The Conversion
of Lydia.</h4>
<p class="passage" id="Acts.xvii-p8">6 Now when they had gone throughout Phrygia and
the region of Galatia, and were forbidden of the Holy Ghost to
preach the word in Asia,   7 After they were come to Mysia,
they assayed to go into Bithynia: but the Spirit suffered them not.
  8 And they passing by Mysia came down to Troas.   9 And
a vision appeared to Paul in the night; There stood a man of
Macedonia, and prayed him, saying, Come over into Macedonia, and
help us.   10 And after he had seen the vision, immediately we
endeavoured to go into Macedonia, assuredly gathering that the Lord
had called us for to preach the gospel unto them.   11
Therefore loosing from Troas, we came with a straight course to
Samothracia, and the next <i>day</i> to Neapolis;   12 And
from thence to Philippi, which is the chief city of that part of
Macedonia, <i>and</i> a colony: and we were in that city abiding
certain days.   13 And on the sabbath we went out of the city
by a river side, where prayer was wont to be made; and we sat down,
and spake unto the women which resorted <i>thither.</i>   14
And a certain woman named Lydia, a seller of purple, of the city of
Thyatira, which worshipped God, heard <i>us:</i> whose heart the
Lord opened, that she attended unto the things which were spoken of
Paul.   15 And when she was baptized, and her household, she
besought <i>us,</i> saying, If ye have judged me to be faithful to
the Lord, come into my house, and abide <i>there.</i> And she
constrained us.</p>
<p class="indent" id="Acts.xvii-p9">In these verses we have,</p>
<p class="indent" id="Acts.xvii-p10">I. Paul's travels up and down to do good.
1. He and Silas his colleague went throughout Phrygia and the
region of Galatia, where, it should seem, the gospel was already
planted, but whether by Paul's hand or no is not mentioned; it is
likely it was, for in his epistle to the Galatians he speaks of his
<i>preaching the gospel to them at the first,</i> and how very
acceptable he was among them, <scripRef id="Acts.xvii-p10.1" osisRef="Bible:Gal.4.13-Gal.4.15" parsed="|Gal|4|13|4|15" passage="Ga 4:13-15">Gal.
iv. 13-15</scripRef>. And it appears by that epistle that the
judaizing teachers had then done a great deal of mischief to these
churches of Galatia, had prejudiced them against Paul and drawn
them from the gospel of Christ, for which he there severely
reproves them. But probably that was a great while after this. 2.
They were forbidden at this time to preach the gospel in Asia (the
country properly so called), because it did not need, other hands
being at work there; or because the people were not yet prepared to
receive it, as they were afterwards (<scripRef id="Acts.xvii-p10.2" osisRef="Bible:Acts.19.10" parsed="|Acts|19|10|0|0" passage="Ac 19:10"><i>ch.</i> xix. 10</scripRef>), when <i>all those that
dwelt in Asia heard the word of the Lord;</i> or, as Dr. Lightfoot
suggests, because at this time Christ would employ Paul in a piece
of new work, which was to preach the gospel to a Roman colony at
Philippi, for hitherto the Gentiles to whom he had preached were
Greeks. The Romans were more particularly hated by the Jews than
other Gentiles; their armies were the <i>abomination of
desolation;</i> and therefore there is this among other things
extraordinary in his call thither that he is forbidden to preach
the gospel in Asia and other places, in order to his preaching it
there, which is an intimation that the light of the gospel would in
aftertimes be directed more westward than eastward. It was the Holy
Ghost that forbade them, either by secret whispers in the minds of
both of them, which, when they came to compare notes, they found to
be the same, and to come from the same Spirit; or by some prophets
who spoke to them from the Spirit. The removals of ministers, and
the dispensing of the means of grace by them, are in a particular
manner under a divine guidance and direction. We find an
Old-Testament minister forbidden to preach at all (<scripRef id="Acts.xvii-p10.3" osisRef="Bible:Ezek.3.26" parsed="|Ezek|3|26|0|0" passage="Eze 3:26">Ezek. iii. 26</scripRef>): <i>Thou shalt be
dumb.</i> But these New-Testament ministers are only forbidden to
preach in one place, while they are directed to another where there
is more need. 3. They would have gone into Bithynia, but were not
permitted: <i>the Spirit suffered them not,</i> <scripRef id="Acts.xvii-p10.4" osisRef="Bible:Acts.16.7" parsed="|Acts|16|7|0|0" passage="Ac 16:7"><i>v.</i> 7</scripRef>. They came to Mysia, and, as it
should seem, preached the gospel there; for though it was a very
mean contemptible country, even to a proverb (<i>Mysorum
ultimus,</i> in Cicero, is <i>a most despicable man</i>), yet the
apostles disdained not to visit it, owning themselves debtors both
<i>to the wise and to the unwise,</i> <scripRef id="Acts.xvii-p10.5" osisRef="Bible:Rom.1.14" parsed="|Rom|1|14|0|0" passage="Ro 1:14">Rom. i. 14</scripRef>. In Bithynia was the city of Nice,
where the first general council was held against the Arians; into
these countries Peter sent his epistle (<scripRef id="Acts.xvii-p10.6" osisRef="Bible:1Pet.1.1" parsed="|1Pet|1|1|0|0" passage="1Pe 1:1">1 Pet. i. 1</scripRef>); and there were flourishing
churches here, for, though they had not the gospel sent them now,
they had it in their turn, not long after. Observe, Though their
judgment and inclination were to go into Bithynia, yet, having then
extraordinary ways of knowing the mind of God, they were overruled
by them, contrary to their own mind. We must now follow providence,
and submit to the guidance of that pillar of cloud and fire; and,
if this <i>suffer us not</i> to do what we assay to do, we ought to
acquiesce, and believe it for the best. <i>The Spirit of Jesus</i>
suffered them not; so many ancient copies read it. The servants of
the Lord Jesus ought to be always under the check and conduct of
the <i>Spirit of the Lord Jesus,</i> by whom he governs men's
minds. 4. They <i>passed by Mysia,</i> or passed <i>through it</i>
(so some), sowing good seed, we may suppose, as they went along;
and they came down to Troas, the city of Troy, so much talked of,
or the country thereabouts, which took its denomination from it.
Here a church was planted; for here we find one in being, <scripRef id="Acts.xvii-p10.7" osisRef="Bible:Acts.20.6" parsed="|Acts|20|6|0|0" passage="Ac 20:6"><i>ch.</i> xx. 6, 7</scripRef>, and probably
planted at this time, and in a little time. It should seem that at
Troas Luke fell in with Paul, and joined himself to his company;
for henceforward, for the most part, when he speaks of Paul's
journeys, he puts himself into the number of his retinue, <i>we</i>
went, <scripRef id="Acts.xvii-p10.8" osisRef="Bible:Acts.16.10" parsed="|Acts|16|10|0|0" passage="Ac 16:10"><i>v.</i> 10</scripRef>.</p>
<p class="indent" id="Acts.xvii-p11">II. Paul's particular call to Macedonia,
that is, to Philippi, the chief city, inhabited mostly by Romans,
as appears, <scripRef id="Acts.xvii-p11.1" osisRef="Bible:Acts.16.21" parsed="|Acts|16|21|0|0" passage="Ac 16:21"><i>v.</i> 21</scripRef>.
Here we have,</p>
<p class="indent" id="Acts.xvii-p12">1. The vision Paul had, <scripRef id="Acts.xvii-p12.1" osisRef="Bible:Acts.16.9" parsed="|Acts|16|9|0|0" passage="Ac 16:9"><i>v.</i> 9</scripRef>. Paul had many visions, sometimes
to encourage, sometimes, as here, to direct him in his work. An
angel appeared to him, to intimate to him that it was the will of
Christ he should go to Macedonia. Let him not be discouraged by the
embargo laid upon him once and again, by which his designs were
crossed; for, though he shall not go where he has a mind to go, he
shall go where God has work for him to do. Now observe, (1.) The
person Paul saw. There stood by him <i>a man of Macedonia,</i> who
by his habit or dialect seemed so to Paul, or who told him he was
so. The angel, some think, assumed the shape of such a man; or, as
others think, impressed upon Paul's fancy, when between asleep and
awake, the image of such a man: he dreamt he saw such a one. Christ
would have Paul directed to Macedonia, not as the apostles were at
other times, by a messenger from heaven, to send him thither, but
by a messenger thence to call him thither, because in this way he
would afterwards ordinarily direct the motions of his ministers, by
inclining the hearts of those who needed them to invite them. Paul
shall be called to Macedonia by a man of Macedonia, and by him
speaking in the name of the rest. Some make this man to be the
tutelar angel of Macedonia, supposing angels to have charge of
particular places as well as persons, and that so much is intimated
<scripRef id="Acts.xvii-p12.2" osisRef="Bible:Dan.10.20" parsed="|Dan|10|20|0|0" passage="Da 10:20">Dan. x. 20</scripRef>, where we read
of the <i>princes of Persia and Grecia,</i> that seem to have been
angels. But there is no certainty of this. There was presented
either to Paul's eyes or to his mind a man of Macedonia. The angel
must not preach the gospel himself to the Macedonians, but must
bring Paul to them. Nor must he by the authority of an angel order
him to go, but in the person of a Macedonian court him to come. A
man of Macedonia, not a magistrate of the country, much less a
priest (Paul was not accustomed to receive invitations from such)
but an ordinary inhabitant of that country, a plain man, that
carried in his countenance marks of probity and seriousness, that
did not come to banter Paul nor trifle with him, but in good
earnest and with all earnestness to importune his assistance. (2.)
The invitation given him. This honest Macedonian <i>prayed him,
saying, Come over into Macedonia, and help us;</i> that is, "Come
and preach the gospel to us; let us have the benefit of thy
labours." [1.] "<i>Thou hast helped many;</i> we have heard of
those in this and the other country to whom thou hast been very
useful; and why may we not put in for a share? O come and help us."
The benefits others have received from the gospel should quicken
our enquiries, our further enquiries, after it. [2.] "It is thy
business, and it is thy delight, to help poor souls; thou art a
physician for the sick, that art to be ready at the call of every
patient; O come and help us." [3.] "We have need of thy help, as
much as any people; we in Macedonia are as ignorant and as careless
in religion as any people in the world are, are as idolatrous and
as vicious as any, and as ingenious and industrious to ruin
ourselves as any; and therefore, O come, come with all speed among
us. <i>If thou canst do any thing, have compassion on us, and help
us.</i>" [4.] "Those few among us that have any sense of divine
things, and any concern for their own souls and the souls of
others, have done what can be done, by the help of natural light; I
have done my part for one. We have carried the matter as far as it
will go, to persuade our neighbours to fear and worship God, but we
can do little good among them. <i>O come come, thou over, and help
us.</i> The gospel thou preachest has arguments and powers beyond
those we have yet been furnished with." [5.] "Do not only help us
with thy prayers here: this will not do; thou must come over and
help us." Note, People have great need of help for their souls, and
it is their duty to look out for it and invite those among them
that can help them.</p>
<p class="indent" id="Acts.xvii-p13">2. The interpretation made of the vision
(<scripRef id="Acts.xvii-p13.1" osisRef="Bible:Acts.16.10" parsed="|Acts|16|10|0|0" passage="Ac 16:10"><i>v.</i> 10</scripRef>): They
<i>gathered assuredly from this that the Lord had called them to
preach the gospel</i> there; and they were ready to go wherever God
directed. Note, We may sometimes infer a call of God from a call of
man. If a man of Macedonia says, <i>Come and help us,</i> Paul
thence gathers assuredly that God says, Go an help them. Ministers
may go on with great cheerfulness and courage in their work when
they perceive Christ calling them, not only to preach the gospel,
but to preach it at this time, in this place, to this people.</p>
<p class="indent" id="Acts.xvii-p14">III. Paul's voyage to Macedonia hereupon:
He <i>was not disobedient to the heavenly vision,</i> but followed
this divine direction much more cheerfully, and with more
satisfaction, than he would have followed any contrivance or
inclination of his own. 1. Thitherward he turned his thoughts. Now
that he knows the mind of God in the matter he is determined, for
this is all he wanted; now he thinks no more of Asia, nor Bithynia,
but <i>immediately we endeavoured to go into Macedonia.</i> Paul
only had the vision, but he communicated it to his companions, and
they all, upon the credit of this, resolved for Macedonia. As Paul
will follow Christ, so all his will follow him, or rather follow
Christ with him. They are getting things in readiness for this
expedition immediately, without delay. Note, God's calls must be
complied with immediately. As our obedience must not be disputed,
so it must not be deferred; do it to-day, lest thy heart be
hardened. Observe, They could not immediately go into Macedonia;
but they immediately endeavoured to go. If we cannot be so quick as
we would be in our performances, yet we may be in our endeavours,
and this shall be accepted. 2. Thitherward he steered his course.
They <i>set sail</i> by the first shipping and with the first fair
wind <i>from Troas;</i> for they may be sure they have done what
they had to do there when God calls them to another place. They
<i>came with a straight course,</i> a prosperous voyage, <i>to
Samothracia;</i> the <i>next day they came to Neapolis,</i> a city
on the confines of Thrace and Macedonia; and at last they landed at
<i>Philippi,</i> a city so called from Philip king of Macedon, the
father of Alexander the Great; it is said (<scripRef id="Acts.xvii-p14.1" osisRef="Bible:Acts.16.12" parsed="|Acts|16|12|0|0" passage="Ac 16:12"><i>v.</i> 12</scripRef>) to be, (1.) <i>The chief city
of that part of Macedonia;</i> or, as some read it, <i>the first
city,</i> the first they came to when they came from Troas. As an
army that lands in a country of which they design to make
themselves masters begin with the reduction of the first place they
come to, so did Paul and his assistants: they began with the first
city, because, if the gospel were received there, it would the more
easily spread thence all the country over. (2.) It was a colony.
The Romans not only had a garrison, but the inhabitants of the city
were Romans, the magistrates at least, and the governing part.
There were the greatest numbers and variety of people, and
therefore the most likelihood of doing good.</p>
<p class="indent" id="Acts.xvii-p15">IV. The cold entertainment which Paul and
his companions met with at Philippi. One would have expected that
having such a particular call from God thither they would have had
a joyful welcome there, as Peter had with Cornelius when the angel
sent him thither. Where was the man of Macedonia that begged Paul
to come thither with all speed? Why did not he stir up his
countrymen, some of them at least, to go and meet him? Why was not
Paul introduced with solemnity, and the keys of the city put into
his hand? Here is nothing like this; for, 1. It is a good while
before any notice at all is taken of him: <i>We were in that city
abiding certain days,</i> probably at a public house and at their
own charge, for they had no friend to invite them so much as to a
meal's meat, till Lydia welcomed them. They had made all the haste
they could thither, but, now that they are there, they are almost
tempted to think they might as well have staid where they were. But
so it was ordered for their trial whether they could bear the pain
of silence and lying by, when this was their lot. Those eminent and
useful men are not fit to live in this world that know not how to
be slighted and overlooked. Let not ministers think it strange if
they be first strongly invited to a place, and then looked shyly
upon when they come. 2. When they have an opportunity of preaching
it is in an obscure place, and to a mean and small auditory,
<scripRef id="Acts.xvii-p15.1" osisRef="Bible:Acts.16.13" parsed="|Acts|16|13|0|0" passage="Ac 16:13"><i>v.</i> 13</scripRef>. There was no
synagogue of the Jews there, for aught that appears, to be a door
of entrance to them, and they never went to the idol-temples of the
Gentiles, to preach to the auditories there; but here, upon
enquiry, they found out a little meeting of good women, <i>that
were proselytes of the gate,</i> who would be thankful to them if
they would give them a sermon. The place of this meeting is out of
the city; there it was connived at, but would not be suffered any
where within the walls. It was a place <i>where prayer was wont to
be made;</i> <b><i>proseuche</i></b>—<i>where an oratory or house
of prayer was</i> (so some), a chapel, or smaller synagogue. But I
rather take it, as we read it, where prayer was appointed or
accustomed to be. Those that worshipped the true God, and would not
worship idols, met there to pray together, and, according to the
description of the most ancient and universal devotion, <i>to call
upon the name of the Lord.</i> Each of them prayed apart every day;
this was always the practice of those that worshipped God: but,
besides this, <i>they came together on the sabbath day.</i> Though
they were but a few and discountenanced by the town, though their
meeting was at some distance, though, for aught that appears, there
were none but women, yet a solemn assembly the worshippers of God
must have, if by any means it be possible, on the sabbath day. When
we cannot do as we would we must do as we can; if we have not
synagogues, we must be thankful for more private places, and resort
to them, <i>not forsaking the assembling of ourselves together,</i>
according as our opportunities are. This place is said to be <i>by
a river side,</i> which perhaps was chosen, as befriending
contemplation. Idolaters are said <i>to take their lot among the
smooth stones of the stream,</i> <scripRef id="Acts.xvii-p15.2" osisRef="Bible:Isa.57.6" parsed="|Isa|57|6|0|0" passage="Isa 57:6">Isa.
lvii. 6</scripRef>. But these proselytes had in their eye, perhaps,
the example of those prophets who had their visions, one by the
<i>river of Chebar</i> (<scripRef id="Acts.xvii-p15.3" osisRef="Bible:Ezek.1.1" parsed="|Ezek|1|1|0|0" passage="Eze 1:1">Ezek. i.
1</scripRef>), another by <i>the great river Hiddekel,</i>
<scripRef id="Acts.xvii-p15.4" osisRef="Bible:Dan.10.4" parsed="|Dan|10|4|0|0" passage="Da 10:4">Dan. x. 4</scripRef>. Thither Paul and
Silas and Luke went, and <i>sat down,</i> to instruct the
congregation, that they might the better pray with them. They
<i>spoke unto the women who resorted thither,</i> encouraged them
in practising according to the light they had, and led them on
further to the knowledge of Christ.</p>
<p class="indent" id="Acts.xvii-p16">V. The conversion of <i>Lydia,</i> who
probably was the first that was wrought upon there to believe in
Christ, though not the last. In this story of <i>the Acts,</i> we
have not only the conversion of places recorded, but of many
particular persons; for such is the worth of souls that the
reducing of one to God is a great matter. Nor have we only the
conversions that were effected by miracle, as Paul's, but some that
were brought about by the ordinary methods of grace, as Lydia's
here. Observe,</p>
<p class="indent" id="Acts.xvii-p17">1. Who this convert was that there is such
particular notice taken of. Four things are recorded of her:—</p>
<p class="indent" id="Acts.xvii-p18">(1.) Her name, <i>Lydia.</i> It is an
honour to her to have her name recorded here in the book of God, so
that <i>wherever the scriptures are read there shall this be told
concerning her.</i> Note, The names of the saints are precious with
God, and should be so with us; we cannot have our names recorded in
the Bible, but, if God open our hearts, we shall find them
<i>written in the book of life,</i> and this is better (<scripRef id="Acts.xvii-p18.1" osisRef="Bible:Phil.4.3" parsed="|Phil|4|3|0|0" passage="Php 4:3">Phil. iv. 3</scripRef>) and more to <i>be
rejoiced in,</i> <scripRef id="Acts.xvii-p18.2" osisRef="Bible:Luke.10.20" parsed="|Luke|10|20|0|0" passage="Lu 10:20">Luke x.
20</scripRef>.</p>
<p class="indent" id="Acts.xvii-p19">(2.) Her calling. She was <i>a seller of
purple,</i> either of purple dye or of purple cloth or silk.
Observe, [1.] She had a calling, an honest calling, which the
historian takes notice of to her praise; she was none of those
women that the apostle speaks of (<scripRef id="Acts.xvii-p19.1" osisRef="Bible:1Tim.5.13" parsed="|1Tim|5|13|0|0" passage="1Ti 5:13">1
Tim. v. 13</scripRef>), <i>who learn to be idle, and not only idle,
&amp;c.</i> [2.] It was a mean calling. She was <i>a seller of
purple,</i> not a wearer of purple, few such are called. The notice
here taken of this is an intimation to those who are employed in
honest callings, if they be honest in the management of them, not
to be ashamed of them. [3.] Though she had a calling to mind, yet
she was a worshipper of God, and found time to improve advantages
for her soul. The business of our particular callings may be made
to consist very well with the business of religion, and therefore
it will not excuse us from religious exercises alone, and in our
families, or in solemn assemblies, to say, We have shops to look
after, and a trade to mind; for have we not also a God to serve and
a soul to look after? Religion does not call us from our business
in the world, but directs us in it. Every thing in its time and
place.</p>
<p class="indent" id="Acts.xvii-p20">(3.) The place she was of—<i>of the city
of Thyatira,</i> which was a great way from Philippi; there she was
born and bred, but either married at Philippi, or brought by her
trade to settle there. The providence of God, as it always
appoints, so it often removes, <i>the bounds of our habitation,</i>
and sometimes makes the change of our outward condition or place of
our abode wonderfully subservient to the designs of his grace
concerning our salvation. Providence brings Lydia to Philippi, to
be under Paul's ministry, and there, where she met with it, she
made a good use of it; so should we improve opportunities.</p>
<p class="indent" id="Acts.xvii-p21">(4.) Her religion before the Lord opened
her heart. [1.] She worshipped God according to the knowledge she
had; she was one of the devout women. Sometimes the grace of God
wrought upon those who, before their conversion, were very wicked
and vile, publicans and harlots; <i>such were some of you,</i>
<scripRef id="Acts.xvii-p21.1" osisRef="Bible:1Cor.6.11" parsed="|1Cor|6|11|0|0" passage="1Co 6:11">1 Cor. vi. 11</scripRef>. But
sometimes it fastened upon those who were of a good character, who
had some good in them, as the eunuch, Cornelius, and Lydia. Note,
It is not enough to be worshippers of God, but we must be believers
in Jesus Christ, for there is no coming to God as a Father, but by
him as Mediator. But those who worshipped God according to the
light they had stood fair for the discoveries of Christ, and his
grace to them; for <i>to him that has shall be given:</i> and to
them Christ would be welcome; for those that know what it is to
worship God see their need of Christ, and know what use to make of
his mediation. [2.] She heard the apostles. Here, where prayer was
made, when there was an opportunity, <i>the word was preached;</i>
for hearing the word of God is a part of religious worship, and how
can we expect God should hear our prayers if we will not hearken to
his word? Those that worshipped God according to the light they had
looked out for further light; we must improve <i>the day of small
things,</i> but must not rest in it.</p>
<p class="indent" id="Acts.xvii-p22">2. What the work was that was wrought upon
her: <i>Whose heart the Lord opened.</i> Observe here, (1.) The
author of this work: it was <i>the Lord,</i>—the Lord Christ, to
whom this judgment is committed,—the Spirit of the Lord, who is
the sanctifier. Note, Conversion-work is God's work; it is he
<i>that works in us both to will and to do;</i> not as if we had
nothing to do, but of ourselves, without God's grace, we can do
nothing; nor as if God were in the least chargeable with the ruin
of those that perish, but the salvation of those that are saved
must be wholly ascribed to him. (2.) The seat of this work; it is
in the heart that the change is made, it is to the heart that this
blessed turn is given; it was the heart of Lydia that was wrought
upon. Conversion-work is heart-work; it is a <i>renewing of the
heart, the inward man, the spirit of the mind.</i> (3.) The nature
of the work; she had not only her heart touched, but her heart
opened. An unconverted soul is shut up, and fortified against
Christ, <i>straitly shut up,</i> as Jericho against Joshua,
<scripRef id="Acts.xvii-p22.1" osisRef="Bible:Josh.6.1" parsed="|Josh|6|1|0|0" passage="Jos 6:1">Josh. vi. 1</scripRef>. Christ, in
dealing with the soul, knocks at the door that is shut against him
(<scripRef id="Acts.xvii-p22.2" osisRef="Bible:Rev.3.20" parsed="|Rev|3|20|0|0" passage="Re 3:20">Rev. iii. 20</scripRef>); and, when a
sinner is effectually persuaded to embrace Christ, <i>then the
heart is opened for the King of glory to come in</i>—the
understanding is open to receive the divine light, the will opened
to receive the divine law, and the affections opened to receive the
divine love. When the heart is thus opened to Christ, the ear is
opened to his word, the lips opened in prayer, the hand opened in
charity, and the steps enlarged in all manner of gospel
obedience.</p>
<p class="indent" id="Acts.xvii-p23">3. What were the effects of this work on
the heart. (1.) She took great notice of the word of God. Her heart
was so <i>opened that she attended to the things that were spoken
by Paul;</i> she not only gave attendance on Paul's preaching, but
gave attention to it; <i>she applied to herself</i> (so some read
it) <i>the things that were spoken by Paul;</i> and then only the
word does us good, and makes an abiding impression upon us, when we
apply it to ourselves. Now this was an evidence of the opening of
her heart, and was the fruit of it; wherever the heart is opened by
the grace of God, it will appear by a diligent attendance on, and
attention to, the word of God, both for Christ's sake, whose word
it is, and for our own sakes, who are so nearly interested in it.
(2.) She gave up her name to Jesus Christ, and took upon her the
profession of his holy religion; <i>She was baptized,</i> and by
this solemn rite was admitted a member of the church of Christ; and
with her <i>her household</i> also was baptized, those of them that
were infants in her right, for if <i>the root be holy so are the
branches,</i> and those that were grown up by her influence and
authority. She and her household were baptized by the same rule
that Abraham and his household were circumcised, because the seal
of the covenant belongs to the covenanters and their seed. (3.) She
was very kind to the ministers, and very desirous to be further
instructed by them in <i>the things pertaining to the kingdom of
God: She besought us saying "If you have judged me to be faithful
to the Lord,</i> if you take me to be a sincere Christian, manifest
your confidence in me by this, <i>come into my house, and abide
there.</i>" Thus she desired an opportunity, [1.] To testify her
gratitude to those who had been the instruments of divine grace in
this blessed change that was wrought upon her. When her heart was
open to Christ, her house was open to his ministers for his sake,
and they were welcome to the best entertainment she had, which she
did not think too good for those of whose spiritual things she had
reaped so plentifully. Nay, they are not only welcome to her house,
but she is extremely pressing and importunate with them: <i>She
constrained us;</i> which intimates that Paul was very backward and
unwilling to go, because he was afraid of being burdensome to the
families of the young converts, and would study <i>to make the
gospel of Christ without charge</i> (<scripRef id="Acts.xvii-p23.1" osisRef="Bible:1Cor.9.18 Bible:Acts.20.34" parsed="|1Cor|9|18|0|0;|Acts|20|34|0|0" passage="1Co 9:18,Ac 20:34">1 Cor. ix. 18; Acts xx. 34</scripRef>), that
those who were without might have no occasion given them to
reproach the preachers of the gospel as designing, self-seeking
men, and that those who were within might have no occasion to
complain of the expenses of their religion: but Lydia will have no
nay; she will not believe that they take her to be a sincere
Christian unless they will oblige her herein; like Abraham inviting
the angels (<scripRef id="Acts.xvii-p23.2" osisRef="Bible:Gen.18.3" parsed="|Gen|18|3|0|0" passage="Ge 18:3">Gen. xviii. 3</scripRef>),
<i>If now I have found favour in thy sight, pass not away from thy
servant.</i> [2.] She desired an opportunity of receiving further
instruction. If she might but have them for awhile in her family,
she might hear them daily (<scripRef id="Acts.xvii-p23.3" osisRef="Bible:Prov.8.34" parsed="|Prov|8|34|0|0" passage="Pr 8:34">Prov. viii.
34</scripRef>), and not merely on sabbath days at the meeting. In
her own house she might not only hear them, but ask them questions;
and she might have them to pray with her daily, and to bless her
household. Those that know something of Christ cannot but desire to
know more, and seek opportunities of increasing their acquaintance
with his gospel.</p>
</div><scripCom id="Acts.xvii-p23.4" osisRef="Bible:Acts.16.16-Acts.16.24" parsed="|Acts|16|16|16|24" passage="Ac 16:16-24" type="Commentary"/><div class="Commentary" id="Bible:Acts.16.16-Acts.16.24">
<h4 id="Acts.xvii-p23.5">The Expulsion of an Evil Spirit; Persecution
of Philippi.</h4>
<p class="passage" id="Acts.xvii-p24">16 And it came to pass, as we went to prayer, a
certain damsel possessed with a spirit of divination met us, which
brought her masters much gain by soothsaying:   17 The same
followed Paul and us, and cried, saying, These men are the servants
of the most high God, which show unto us the way of salvation.
  18 And this did she many days. But Paul, being grieved,
turned and said to the spirit, I command thee in the name of Jesus
Christ to come out of her. And he came out the same hour.   19
And when her masters saw that the hope of their gains was gone,
they caught Paul and Silas, and drew <i>them</i> into the
marketplace unto the rulers,   20 And brought them to the
magistrates, saying, These men, being Jews, do exceedingly trouble
our city,   21 And teach customs, which are not lawful for us
to receive, neither to observe, being <scripRef id="Acts.xvii-p24.1" osisRef="Bible:Rom.22" parsed="|Rom|22|0|0|0" passage="Romans. 22">Romans.   22</scripRef> And the
multitude rose up together against them: and the magistrates rent
off their clothes, and commanded to beat <i>them.</i>   23 And
when they had laid many stripes upon them, they cast <i>them</i>
into prison, charging the jailor to keep them safely:   24
Who, having received such a charge, thrust them into the inner
prison, and made their feet fast in the stocks.</p>
<p class="indent" id="Acts.xvii-p25">Paul and his companions, though they were
for some time buried in obscurity at Philippi, yet now begin to be
taken notice of.</p>
<p class="indent" id="Acts.xvii-p26">I. <i>A damsel that had a spirit of
divination</i> caused them to be taken notice of, by proclaiming
them to be the servants of God. Observe,</p>
<p class="indent" id="Acts.xvii-p27">1. The account that is given of this
damsel: She was <i>pythonissa, possessed with</i> such <i>a spirit
of divination</i> as that damsel was by whom the oracles of Apollo
at Delphos were delivered; she was actuated by an evil spirit, that
dictated ambiguous answers to those who consulted her, which served
to gratify their vain desire of knowing things to come, but often
deceived them. In those times of ignorance, infidelity, and
idolatry, the devil, by the divine permission, thus led men captive
at his will; and he could not have gained such adoration from them
as he had, if he had not pretended to give oracles to them, for by
both his usurpation is maintained as the god of this world. This
damsel <i>brought her masters much gain by soothsaying;</i> many
came to consult this witch for the discovery of robberies, the
finding of things lost, and especially to be told their fortune,
and none came but with the rewards of divination in their hands,
according to the quality of the person and the importance of the
case. Probably there were many that were thus kept for
fortune-tellers, but, it should seem, this was more in repute than
any of them; for, while others brought some gain, this <i>brought
much gain to her masters,</i> being consulted more than any
other.</p>
<p class="indent" id="Acts.xvii-p28">2. The testimony which this damsel gave to
Paul and his companions: She <i>met them</i> in the street, as they
were going to prayer, to the house of prayer, or rather to the work
of prayer there, <scripRef id="Acts.xvii-p28.1" osisRef="Bible:Acts.16.16" parsed="|Acts|16|16|0|0" passage="Ac 16:16"><i>v.</i>
16</scripRef>. They went thither publicly, every body knew whither
they were going, and what they were going to do. If what she did
was likely to be any distraction to them, or a hindrance in their
work, it is observable how subtle Satan is, that great tempter, in
taking the opportunity to give us diversion when we are going about
any religious exercises, to ruffle us and to put us out of temper
when we need to be most composed. When she met with them she
followed them, crying, "<i>These men,</i> how contemptible soever
they look and are looked upon, are great men, for they <i>are the
servants of the most high God,</i> and men that should be very
welcome to us, for <i>they show unto us the way of salvation,</i>
both the salvation that will be our happiness, and the way to it
that will be our holiness."</p>
<p class="indent" id="Acts.xvii-p29">Now, (1.) This witness is true; it is a
comprehensive encomium on the faithful preachers of the gospel, and
makes their feet beautiful, <scripRef id="Acts.xvii-p29.1" osisRef="Bible:Rom.10.15" parsed="|Rom|10|15|0|0" passage="Ro 10:15">Rom. x.
15</scripRef>. Though they are <i>men subject to like passions as
we are,</i> and <i>earthen vessels,</i> yet, [1.] "They are <i>the
servants of the most high God;</i> they attend on him, are employed
by him, and are devoted to his honour, as servants; they come to us
on his errands, the message they bring is from him, and they serve
the purposes and interest of his kingdom. The gods we Gentiles
worship are inferior beings, therefore not gods, but these men
belong to the supreme <i>Numen, to the most high God,</i> who is
over all men, over all gods, who made us all, and to whom we are
all accountable. They are his servants, and therefore it is our
duty to respect them, and harken to them for their Master's sake,
and it is at our peril if we affront them." [2.] "They <i>show unto
us the way of salvation.</i>" Even the heathen had some notion of
the miserable deplorable state of mankind, and their need of
salvation, and it was what they made some enquiries after. "Now,"
saith she, "these men are the men that show us what we have in vain
sought for in our superstitious profitless application to our
priests and oracles." Note, God has, in the gospel of his Son,
plainly shown us the way of salvation, has told us what we must do
that we may be delivered from the misery to which by sin we have
exposed ourselves.</p>
<p class="indent" id="Acts.xvii-p30">But, (2.) How came this testimony from the
mouth of one that had a spirit of divination? Is Satan divided
against himself? Will he cry up those whose business it is to pull
him down? We may take it either, [1.] As extorted from this spirit
of divination for the honour of the gospel by the power of God; as
the devil was forced to say of Christ (<scripRef id="Acts.xvii-p30.1" osisRef="Bible:Mark.1.24" parsed="|Mark|1|24|0|0" passage="Mk 1:24">Mark i. 24</scripRef>): <i>I know thee who thou art, the
Holy One of God.</i> The truth is sometimes magnified by the
confession of its adversaries, in which they are witnesses against
themselves. Christ would have this testimony of the damsel to rise
up in judgment against those at Philippi who slighted and
persecuted the apostles; though the gospel needed no such
testimony, yet it shall serve to add to their commendation that the
damsel whom they looked upon as an oracle in other things
proclaimed the apostles God's servants. Or, [2.] As designed by the
evil spirit, that subtle serpent, to the dishonour of the gospel;
some think she designed hereby to gain credit to herself and her
prophecies, and so to increase her master's profit by pretending to
be in the interest of the apostles, who, she thought, had a growing
reputation, or to curry favour with Paul, that he might not
separate her and her familiar. Others think that Satan, who can
transform himself into an angel of light, and can say anything to
serve a turn, designed hereby to disgrace the apostles; as if these
divines were of the same fraternity with their diviners, because
they were witnessed to by them, and then the people might as well
adhere to those they had been used to. Those that were most likely
to receive the apostles' doctrine were such as were prejudiced
against these spirits of divination, and therefore would, by this
testimony, be prejudiced against the gospel; and, as for those who
regarded these diviners, the devil thought himself sure of
them.</p>
<p class="indent" id="Acts.xvii-p31">II. Christ caused them to be taken notice
of, by giving them power to cast the devil out of this damsel. She
continued <i>many days</i> clamouring thus (<scripRef id="Acts.xvii-p31.1" osisRef="Bible:Acts.16.18" parsed="|Acts|16|18|0|0" passage="Ac 16:18"><i>v.</i> 18</scripRef>); and, it should seem, Paul took
no notice of her, not knowing but it might be ordered of God for
the service of his cause, that she should thus witness concerning
his ministers; but finding perhaps that it did them a prejudice,
rather than any service, he soon silenced her, by casting the devil
out of her. 1. He was <i>grieved.</i> It troubled him to see the
damsel made an instrument of Satan to deceive people, and to see
the people imposed upon by her divinations. It was a disturbance to
him to hear a sacred truth so profaned, and good words come out of
such a wicked mouth with such and evil design. Perhaps they were
spoken in an ironical bantering way, as ridiculing the apostles'
pretensions, and mocking them, as when Christ's persecutors
complimented him with <i>Hail, king of the Jews;</i> and then
justly might Paul be grieved, as any good man's heart would be, to
hear any good truth of God bawled out in the streets in a canting
jeering way. 2. He <i>commanded the evil spirit to come out of her.
He turned</i> with a holy indignation, angry both at the flatteries
and at the reproaches of <i>the unclean spirit, and said, I command
thee in the name of Jesus Christ to come out of her;</i> and by
this he will show <i>that these men are the servants of the living
God,</i> and are able to prove themselves so, without her
testimony: her silence shall demonstrate it more than her speaking
could do. Thus Paul shows <i>the way of salvation</i> indeed, that
it is by breaking <i>the power of Satan, and chaining him up, that
he may not deceive the world</i> (<scripRef id="Acts.xvii-p31.2" osisRef="Bible:Rev.20.3" parsed="|Rev|20|3|0|0" passage="Re 20:3">Rev.
xx. 3</scripRef>), and that this salvation is to be obtained <i>in
the name of Jesus Christ</i> only, as in his name the devil was now
cast out and by no other. It was a great blessing to the country
when Christ by a word cast the devil out of those in whom he
frightened people and molested them <i>so that no man might pass by
that way</i> (<scripRef id="Acts.xvii-p31.3" osisRef="Bible:Matt.8.28" parsed="|Matt|8|28|0|0" passage="Mt 8:28">Matt. viii.
28</scripRef>); but it was a much greater kindness to the country
when Paul now, in Christ's name, cast the devil out of one who
deceived people and imposed upon their credulity. Power went along
with the word of Christ, before which Satan could not stand, but
was forced to quit his hold, and in this case it was a strong hold:
<i>He came out the same hour.</i></p>
<p class="indent" id="Acts.xvii-p32">III. The masters of the damsel that was
dispossessed caused them to be taken notice of, by bringing them
before the magistrates for doing it, and laying it to their charge
as their crime. The preachers of the gospel would never have had an
opportunity of speaking to the magistrates if they had not been
brought before them as evil doers. Observe here,</p>
<p class="indent" id="Acts.xvii-p33">1. That which provoked them was, that, the
damsel being restored to herself, <i>her masters saw that the hope
of their gain was gone,</i> <scripRef id="Acts.xvii-p33.1" osisRef="Bible:Acts.16.19" parsed="|Acts|16|19|0|0" passage="Ac 16:19"><i>v.</i>
19</scripRef>. See here what evil <i>the love of money is the root
of!</i> If the preaching of the gospel ruin the craft of the
silversmiths (<scripRef id="Acts.xvii-p33.2" osisRef="Bible:Acts.19.24" parsed="|Acts|19|24|0|0" passage="Ac 19:24"><i>ch.</i> xix.
24</scripRef>), much more the craft of the soothsayers; and
therefore here is a great outcry raised, when Satan's power to
deceive is broken: the priests hated the gospel because it turned
men from the blind service of dumb idols, and so the hope of their
gains was gone. The power of Christ, which appeared in
dispossessing the woman, and the great kindness done to her in
delivering her out of Satan's hand, made no impression upon them
when they apprehended that they should hereby lose money.</p>
<p class="indent" id="Acts.xvii-p34">2. The course they took with them was to
incense the higher powers against them, as men fit to be punished:
<i>They caught them</i> as they went along, and, with the utmost
fury and violence, <i>dragged them into the marketplace,</i> where
public justice was administered. (1.) They brought them <i>to the
rulers,</i> their justices of peace, to do by them as men taken
into the hands of the law, the <i>duumviri.</i> (2.) From them they
hurried them <i>to the magistrates,</i> the prætors or governors of
the city, <b><i>tois strategois</i></b>—<i>the officers of the
army,</i> so the word signifies; but it is taken in general for the
judges or chief rulers: to them they brought their complaint.</p>
<p class="indent" id="Acts.xvii-p35">3. The charge they exhibited against them
was that they were the troublers of the land, <scripRef id="Acts.xvii-p35.1" osisRef="Bible:Acts.16.20" parsed="|Acts|16|20|0|0" passage="Ac 16:20"><i>v.</i> 20</scripRef>. They take it for granted that
these men are Jews, a nation at this time as much an <i>abomination
to the Romans</i> as they had long ago been to the Egyptians.
Piteous was the case of the apostles, when it was turned to their
reproach that they were Jews, and yet the Jews were their most
violent persecutors! (1.) The general charge against them is
<i>that they troubled the city,</i> sowed discord, and disturbed
the public peace, and occasioned riots and tumults, than which
nothing could be more false and unjust, as was Ahab's character of
Elijah (<scripRef id="Acts.xvii-p35.2" osisRef="Bible:1Kgs.18.17" parsed="|1Kgs|18|17|0|0" passage="1Ki 18:17">1 Kings xviii.
17</scripRef>): <i>Art thou he that troubleth Israel?</i> If they
troubled the city, it was but like the angel's troubling the water
of Bethesda's pool, in order to healing-shaking, in order to a
happy settlement. Thus those that rouse the sluggards are exclaimed
against for troubling them. (2.) The proof of this charge is their
teaching customs not proper to be admitted by a Roman colony,
<scripRef id="Acts.xvii-p35.3" osisRef="Bible:Acts.16.21" parsed="|Acts|16|21|0|0" passage="Ac 16:21"><i>v.</i> 21</scripRef>. The Romans
were always very jealous of innovations in religion. Right or
wrong, they would adhere to that, how vain soever, which they had
received by tradition from their fathers. No foreign nor upstart
deity must be allowed, without the approbation of the senate; the
gods of their country must be their gods, true or false. This was
one of the laws of the twelve tables. <i>Hath a nation changed
their gods?</i> It incensed them against the apostles that they
taught a religion destructive of polytheism and idolatry, and
preached to them to turn from those vanities. This the Romans could
not bear: "If this grow upon us, in a little while we shall lose
our religion."</p>
<p class="indent" id="Acts.xvii-p36">IV. The magistrates, by their proceedings
against them, caused them to be taken notice of.</p>
<p class="indent" id="Acts.xvii-p37">1. By countenancing the persecution they
raised the mob upon them (<scripRef id="Acts.xvii-p37.1" osisRef="Bible:Acts.16.22" parsed="|Acts|16|22|0|0" passage="Ac 16:22"><i>v.</i>
22</scripRef>): <i>The multitude rose up together against them,</i>
and were ready to pull them to pieces. It has been the artifice of
Satan to make God's ministers and people odious to the commonalty,
by representing them as dangerous men, who aimed at the destruction
of the constitution and the changing of the customs, when really
there has been no ground for such an imputation.</p>
<p class="indent" id="Acts.xvii-p38">2. By going on to an execution they further
represented them as the vilest malefactors: <i>They rent off their
clothes,</i> with rage and fury, not having patience till they were
taken off, in order to their being scourged. This the apostle
refers to when he speaks of <i>their being treated at Philippi,</i>
<scripRef id="Acts.xvii-p38.1" osisRef="Bible:1Thess.2.2" parsed="|1Thess|2|2|0|0" passage="1Th 2:2">1 Thess. ii. 2</scripRef>. The
magistrates commanded that they should be whipped as vagabonds, by
the lictors or beadles who attended the prætors, and carried rods
with them for that purpose; this was one of those three times that
Paul was beaten with rods, according to the Roman usage, which was
not under the compassionate limitation of the number of stripes not
to exceed forty, which was provided by the Jewish law. It is here
said that <i>they laid many stripes upon them</i> (<scripRef id="Acts.xvii-p38.2" osisRef="Bible:Acts.16.23" parsed="|Acts|16|23|0|0" passage="Ac 16:23"><i>v.</i> 23</scripRef>), without counting how
many, because they seemed vile unto them, <scripRef id="Acts.xvii-p38.3" osisRef="Bible:Deut.25.3" parsed="|Deut|25|3|0|0" passage="De 25:3">Deut. xxv. 3</scripRef>. Now, one would think, this might
have satiated their cruelty; if they must be whipped, surely they
must be discharged. No, they are imprisoned, and it is probable the
present purpose was to try them for their lives, and put them to
death; else why should there be such care taken to prevent their
escape? (1.) The judges made their commitment very strict: They
<i>charged the jailer to keep them safely,</i> and have a very
watchful eye upon them, as if they were dangerous men, that either
would venture to break prison themselves or were in confederacy
with those that would attempt to rescue them. Thus they endeavoured
to render them odious, that they might justify themselves in the
base usage they had given them. (2.) The jailer made their
confinement very severe (<scripRef id="Acts.xvii-p38.4" osisRef="Bible:Acts.16.24" parsed="|Acts|16|24|0|0" passage="Ac 16:24"><i>v.</i>
24</scripRef>): <i>Having received such a charge,</i> though he
might have kept them safely enough in the outer prison, yet <i>he
thrust them into the inner prison.</i> He was sensible that the
magistrates had a great indignation against these men, and were
inclined to be severe with them, and therefore he thought to
ingratiate himself with them, by exerting his power likewise
against them to the uttermost. When magistrates are cruel, it is no
wonder that the officers under them are so too. <i>He put them into
the inner prison,</i> the dungeon, into which none were usually put
but condemned malefactors, dark at noon-day, damp and cold, dirty,
it is likely, and every way offensive, like that into which
Jeremiah was let down (<scripRef id="Acts.xvii-p38.5" osisRef="Bible:Jer.38.6" parsed="|Jer|38|6|0|0" passage="Jer 38:6">Jer. xxxviii.
6</scripRef>); and, as if this were not enough, <i>he made their
feet fast in the stocks.</i> Perhaps, having heard a report of the
escape of <i>the preachers of the gospel out of prison, when the
doors were fast barred</i> (<scripRef id="Acts.xvii-p38.6" osisRef="Bible:Acts.5.19 Bible:Acts.12.19" parsed="|Acts|5|19|0|0;|Acts|12|19|0|0" passage="Ac 5:19,12:19"><i>ch.</i> v. 19; xii. 9</scripRef>), he thought he
would be wiser than other jailers had been, and therefore would
effectually secure them by fastening them in the stocks; and they
were not the first of God's messengers that had their feet in the
stocks; Jeremiah was so treated, and publicly too, in <i>the
high-gate of Benjamin</i> (<scripRef id="Acts.xvii-p38.7" osisRef="Bible:Jer.20.2" parsed="|Jer|20|2|0|0" passage="Jer 20:2">Jer. xx.
2</scripRef>); Joseph had his <i>feet hurt with fetters,</i>
<scripRef id="Acts.xvii-p38.8" osisRef="Bible:Ps.105.18" parsed="|Ps|105|18|0|0" passage="Ps 105:18">Ps. cv. 18</scripRef>. Oh what hard
usage have God's servants met with, as in the former days, so in
the latter times! Witness the Book of Martyrs, martyrs in queen
Mary's time.</p>
</div><scripCom id="Acts.xvii-p38.9" osisRef="Bible:Acts.16.25-Acts.16.34" parsed="|Acts|16|25|16|34" passage="Ac 16:25-34" type="Commentary"/><div class="Commentary" id="Bible:Acts.16.25-Acts.16.34">
<h4 id="Acts.xvii-p38.10">Paul and Silas in Prison; Conversion of the
Philippian Jailer.</h4>
<p class="passage" id="Acts.xvii-p39">25 And at midnight Paul and Silas prayed, and
sang praises unto God: and the prisoners heard them.   26 And
suddenly there was a great earthquake, so that the foundations of
the prison were shaken: and immediately all the doors were opened,
and every one's bands were loosed.   27 And the keeper of the
prison awaking out of his sleep, and seeing the prison doors open,
he drew out his sword, and would have killed himself, supposing
that the prisoners had been fled.   28 But Paul cried with a
loud voice, saying, Do thyself no harm: for we are all here.  
29 Then he called for a light, and sprang in, and came trembling,
and fell down before Paul and Silas,   30 And brought them
out, and said, Sirs, what must I do to be saved?   31 And they
said, Believe on the Lord Jesus Christ, and thou shalt be saved,
and thy house.   32 And they spake unto him the word of the
Lord, and to all that were in his house.   33 And he took them
the same hour of the night, and washed <i>their</i> stripes; and
was baptized, he and all his, straightway.   34 And when he
had brought them into his house, he set meat before them, and
rejoiced, believing in God with all his house.</p>
<p class="indent" id="Acts.xvii-p40">We have here the designs of the persecutors
of Paul and Silas baffled and broken.</p>
<p class="indent" id="Acts.xvii-p41">I. The persecutors designed to dishearten
and discourage the preachers of the gospel, and to make them sick
of the cause and weary of their work; but here we find them both
hearty and heartened.</p>
<p class="indent" id="Acts.xvii-p42">1. They were themselves hearty, wonderfully
hearty; never were poor prisoners so truly cheerful, nor so far
from laying their hard usage to heart. Let us consider what their
case was. The prætors among the Romans had rods carried before
them, and axes bound upon them, the <i>fasces and secures.</i> Now
they had felt the smart of the rods, <i>the ploughers had ploughed
upon their backs, and made long furrows.</i> The many stripes they
had laid upon them were very sore, and one might have expected to
hear them complaining of them, of the rawness and soreness of their
backs and shoulders. Yet this was not all; they had reason to fear
the axes next. Their master was first scourged and then crucified;
and they might expect the same. In the mean time they were in the
inner prison, their feet in the stocks, which, some think, not only
held them, but hurt them; and yet, <i>at midnight,</i> when they
should have been trying, if possible, to get a little rest, they
<i>prayed and sang praises to God.</i> (1.) They prayed together,
prayed to God to support them and comfort them in their
afflictions, to visit them, as he did Joseph in the prison, and to
be with them,—prayed that their consolations in Christ might
abound, as their afflictions for him did,—prayed that even their
bonds and stripes might turn to the furtherance of the
gospel,—prayed for their persecutors, that God would forgive them
and turn their hearts. This was not at an hour of prayer, but at
midnight; it was not in a house of prayer, but in a dungeon; yet it
was seasonable to pray, and the prayer was acceptable. As in the
dark, so out of the depths, we may cry unto God. No place, no time,
amiss for prayer, if the heart be lifted up to God. Those that are
companions in suffering should join in prayer. <i>Is any afflicted?
Let him pray.</i> No trouble, how grievous soever, should indispose
us for prayer. (2.) <i>They sang praises to God.</i> They praised
God; for we must <i>in every thing give thanks.</i> We never want
matter for praise, if we do not want a heart. And what should put
the heart of a child of God out of tune for this duty if a dungeon
and a pair of stocks will not do it? They praised God that they
were counted worthy to suffer shame for his name, and that they
were so wonderfully supported and borne up under their sufferings,
and felt divine consolations so sweet, so strong, in their souls.
Nay, <i>they not only praised God, but they sang praises to
him,</i> in some psalm, or hymn, or spiritual song, either one of
David's, or some modern composition, or one of their own, as <i>the
Spirit gave them utterance.</i> As our rule is that the afflicted
should pray, and therefore, being in affliction, they prayed; so
our rule is that the merry should sing psalms (<scripRef id="Acts.xvii-p42.1" osisRef="Bible:Jas.5.13" parsed="|Jas|5|13|0|0" passage="Jam 5:13">James v. 13</scripRef>), and therefore, being merry in
their affliction, <i>merry after a godly sort, they sang
psalms.</i> This proves that the singing of psalms is a gospel
ordinance, and ought to be used by all good Christians; and that it
is instituted, not only for the expressing of their joys in a day
of triumph, but for the balancing and relieving of their sorrows in
a day of trouble. It was at midnight that they sang psalms,
according to the example of the sweet psalmist of Israel (<scripRef id="Acts.xvii-p42.2" osisRef="Bible:Ps.119.62" parsed="|Ps|119|62|0|0" passage="Ps 119:62">Ps. cxix. 62</scripRef>): <i>At midnight will I
rise to give thanks unto thee.</i> (3.) Notice is here taken of the
circumstance that <i>the prisoners heard them.</i> If the prisoners
did not hear them pray, yet <i>they heard them sing praises.</i>
[1.] It intimates how hearty they were in singing praises to God;
they sang so loud that, though they were in the dungeon, they were
heard all the prison over; nay, so loud that they woke the
prisoners: for we may suppose, being at midnight, they were all
asleep. We should sing psalms with all our heart. The saints are
called upon to sing aloud upon their beds, <scripRef id="Acts.xvii-p42.3" osisRef="Bible:Ps.149.5" parsed="|Ps|149|5|0|0" passage="Ps 149:5">Ps. cxlix. 5</scripRef>. But gospel grace carries the
matter further, and gives us an example of those that sang aloud in
the prison, in the stocks. [2.] Though they knew the prisoners
would hear them, yet they sang aloud, as those that were not
ashamed of their Master, nor of his service. Shall those that would
sing psalms in their families plead, in excuse for their omission
of the duty, that they are afraid their neighbours should hear
them, when those that sing profane songs roar them our, and care
not who hears them? [3.] The prisoners were made to hear the
prison-songs of Paul and Silas, that they might be prepared for the
miraculous favour shown to them all for the sake of Paul and Silas,
when <i>the prison-doors were thrown open.</i> By this
extraordinary comfort with which they were filled it was published
that he whom they preached was <i>the consolation of Israel.</i>
Let the prisoners that mean to oppose him hear and tremble before
him; let those that are faithful to him hear and triumph, and take
of the comfort that is spoken to the prisoners of hope, <scripRef id="Acts.xvii-p42.4" osisRef="Bible:Zech.9.12" parsed="|Zech|9|12|0|0" passage="Zec 9:12">Zech. ix. 12</scripRef>.</p>
<p class="indent" id="Acts.xvii-p43">2. God heartened them wonderfully by his
signal appearances for them, <scripRef id="Acts.xvii-p43.1" osisRef="Bible:Acts.16.26" parsed="|Acts|16|26|0|0" passage="Ac 16:26"><i>v.</i>
26</scripRef>. (1.) There was immediately a great earthquake; how
far it extended we are not told, but it was such a violent shock in
this place <i>that the very foundations of the prison were
shaken.</i> While the prisoners were hearkening to the midnight
devotions of Paul and Silas, and perhaps laughing at them and
making a jest of them, this earthquake would strike a terror upon
them, and convince them that those men were the favourites of
Heaven, and such as God owned. We had <i>the house of prayer
shaken,</i> in answer to prayer, and as a token of God's acceptance
of it, <scripRef id="Acts.xvii-p43.2" osisRef="Bible:Acts.4.31" parsed="|Acts|4|31|0|0" passage="Ac 4:31"><i>ch.</i> iv. 31</scripRef>.
Here <i>the prison shaken.</i> The Lord was in these earthquakes,
to show his resentment of the indignities done to his servants, to
testify to those whose confidence is in the earth the weakness and
instability of that which they confide, and to teach people
<i>that, though the earth be moved, yet they need not fear.</i>
(2.) The prison-doors were thrown open, and the prisoners' fetters
were knocked off: <i>Every man's bands were loosed.</i> Perhaps the
prisoners, when they heard Paul and Silas pray and sing psalms,
admired them, and spoke honourably of them, and said what the
damsel had said of them, Surely, <i>these men are the servants of
the living God.</i> To recompense them for, and confirm them in,
their good opinion of them, they share in the miracle, and have
<i>their bands loosed;</i> as afterwards God gave to Paul all
<i>those that were in the ship with him</i> (<scripRef id="Acts.xvii-p43.3" osisRef="Bible:Acts.27.24" parsed="|Acts|27|24|0|0" passage="Ac 27:24"><i>ch.</i> xxvii. 24</scripRef>), so now he gave him all
those that were in the prison with him. God hereby signified to
these prisoners, as Grotius observes, that the apostles, in
preaching the gospel, were public blessings to mankind, as they
<i>proclaimed liberty to the captives, and the opening of the
prison-doors to those that were bound,</i> <scripRef id="Acts.xvii-p43.4" osisRef="Bible:Isa.61.1" parsed="|Isa|61|1|0|0" passage="Isa 61:1">Isa. lxi. 1</scripRef>. <i>Et per eos solvi animorum
vincula—and as by them the bonds of souls were unloosed.</i></p>
<p class="indent" id="Acts.xvii-p44">II. The persecutors designed to stop the
progress of the gospel, that no more might embrace it; thus they
hoped to ruin the meeting by the river side, that no more hearts
should be opened there; but here we find converts made in the
prison, that house turned into a meeting, the trophies of the
gospel's victories erected there, and the jailer, their own
servant, become a servant of Christ. It is probable that some of
the prisoners, if not all, were converted; surely the miracle
wrought on their bodies, in loosing their bands, was wrought on
their souls too. See <scripRef id="Acts.xvii-p44.1" osisRef="Bible:Job.36.8-Job.36.10 Bible:Ps.107.14-Ps.107.15" parsed="|Job|36|8|36|10;|Ps|107|14|107|15" passage="Job 36:8-10,Ps 107:14,15">Job xxxvi. 8-10; Ps. cvii. 14,
15</scripRef>. But it is only the conversion of the jailer that is
recorded.</p>
<p class="indent" id="Acts.xvii-p45">1. He is afraid he shall lose his life, and
Paul makes him easy as to this care, <scripRef id="Acts.xvii-p45.1" osisRef="Bible:Acts.16.27-Acts.16.28" parsed="|Acts|16|27|16|28" passage="Ac 16:27,28"><i>v.</i> 27, 28</scripRef>. (1.) He <i>awoke out of
his sleep.</i> It is probable that the shock of the earthquake woke
him, and the opening of the prison-doors, and the prisoners'
expressions of joy and amazement, when in the dark they found their
bands loosed, and called to tell one another what they felt: this
was enough to awaken the jailer, whose place required that he
should not be hard to wake. This waking him out of his sleep
signified the awakening of his conscience out of its spiritual
slumber. The call of the gospel is, <i>Awake, thou that
sleepest</i> (<scripRef id="Acts.xvii-p45.2" osisRef="Bible:Eph.5.14" parsed="|Eph|5|14|0|0" passage="Eph 5:14">Eph. v. 14</scripRef>),
like that of <scripRef id="Acts.xvii-p45.3" osisRef="Bible:Jonah.1.6" parsed="|Jonah|1|6|0|0" passage="Jon 1:6">Jonah, i. 6</scripRef>.
(2.) He saw the prison-doors open, and supposed, as well he might,
that the prisoners had fled; and then what would become of him? He
knew the Roman law in that case, and it was executed not long ago
upon the keepers out of whose hands Peter escaped, <scripRef id="Acts.xvii-p45.4" osisRef="Bible:Acts.12.19" parsed="|Acts|12|19|0|0" passage="Ac 12:19"><i>ch.</i> xii. 19</scripRef>. It was according
to that of the prophet, <scripRef id="Acts.xvii-p45.5" osisRef="Bible:1Kgs.20.39 Bible:1Kgs.20.42" parsed="|1Kgs|20|39|0|0;|1Kgs|20|42|0|0" passage="1Ki 20:39,42">1 Kings
xx. 39, 42</scripRef>, <i>Keep this man; if he be missing, thy life
shall go for his life.</i> The Roman lawyers after this, in their
readings upon the law, <i>De custodia reorum—The custody of
criminals</i> (which appoints that the keeper should undergo the
same punishment that should have been inflicted on the prisoner if
he let him escape), take care to except an escape by miracle. (3.)
In his fright <i>he drew his sword,</i> and was going <i>to kill
himself,</i> to prevent a more terrible death, and expected one, a
pompous ignominious death, which he knew he was liable to for
letting his prisoners escape and not looking better to them; and
the extraordinarily strict charge which the magistrates gave him
concerning Paul and Silas made him conclude they would be very
severe upon him if they were gone. The philosophers generally
allowed self-murder. Seneca prescribes it as the last remedy which
those that are in distress may have recourse to. The Stoics,
notwithstanding their pretended conquest of the passions, yielded
thus far to them. And the Epicureans, who indulged the pleasures of
sense, to avoid its pains chose rather to put an end to it. This
jailer thought there was no harm in anticipating his own death; but
Christianity proves itself to be of God by this, that it keeps us
to the law of our creation—revives, enforces, and establishes it,
obliges us to be just to our own lives, and teaches us cheerfully
to resign them to our graces, but courageously to hold them out
against our corruptions. (4.) Paul stopped him from his proceeding
against himself (<scripRef id="Acts.xvii-p45.6" osisRef="Bible:Acts.16.28" parsed="|Acts|16|28|0|0" passage="Ac 16:28"><i>v.</i>
28</scripRef>): He <i>cried with a loud voice,</i> not only to make
him hear, but to make him heed, <i>saying, Do not practise any evil
to thyself; Do thyself no harm.</i> All the cautions of the word of
God against sin, and all appearances of it and approaches to it,
have this tendency, "<i>Do thyself no harm.</i> Man, woman, do not
wrong thyself, nor ruin thyself; hurt not thyself, and then none
else can hurt thee; do not sin, for nothing else can hurt thee."
Even as to the body, we are cautioned against those sins which do
harm to it, and are taught to <i>hate our own flesh, but to nourish
and cherish it.</i> The jailer needs not fear being called to an
account for the escape of his prisoners, for <i>they are all
here.</i> It was strange that some of them did not slip away, when
the prison-doors were opened, and they were loosed from their
bands; but their amazement held them fast, and, being sensible it
was by the prayers of Paul and Silas that they were loosed, they
would not stir unless they stirred; and God showed his power in
binding their spirits, as much as in loosing their feet.</p>
<p class="indent" id="Acts.xvii-p46">2. He is afraid he shall lose his soul, and
Paul makes him easy as to this care too. One concern leads him to
another, and a much greater; and, being hindered from hastening
himself out of this world, he begins to think, if he had pursued
his intention, whither death would have brought him, and what would
have become of him on the other side death—a very proper thought
for such as have been snatched as a brand out of the fire, when
there was but a step between them and death. Perhaps the
heinousness of the sin he was running into helped to alarm him.</p>
<p class="indent" id="Acts.xvii-p47">(1.) Whatever was the cause, he was put
into a great consternation. The Spirit of God, that was sen to
convince, in order to his being a Comforter, struck a terror upon
him, and startled him. Whether he took care to shut the
prison-doors again we are not told. Perhaps he forgot this as the
woman of Samaria, when Christ had impressed convictions on her
conscience, <i>left her water-pot</i> and forgot her errand to the
well; for <i>he called for a light</i> with all speed, and
<i>sprang in</i> to the inner prison, <i>and came trembling to Paul
and Silas.</i> Those that have sin set in order before them, and
are made to know their abominations, cannot but tremble at the
apprehension of their misery and danger. This jailer, when he was
thus made to tremble, could not apply to a more proper person than
to Paul, for it had once been his own case; he had been once a
persecutor of good men, as this jailer was—had cast them into
prison, as he kept them—and when, like him, he was made sensible
of it, <i>he trembled, and was astonished;</i> and therefore he was
able to speak the more feelingly to the jailer.</p>
<p class="indent" id="Acts.xvii-p48">(2.) In this consternation, he applied to
Paul and Silas for relief. Observe, [1.] How reverent and
respectful his address to them is: <i>He called for a light,</i>
because they were in the dark, and that they might see what a
fright he was in; <i>he fell down before them,</i> as one amazed at
the badness of his own condition, and ready to sink under the load
of his terror because of it; he fell down before them, as one that
had upon his spirit an awe of them, and of the image of God upon
them, and of their commission from God. It is probable that he had
heard what the damsel said of them, that they were <i>the servants
of the living God, who showed to them the way of salvation,</i> and
as such he thus expressed his veneration for them. He fell down
before them, to beg their pardon, as a penitent, for the
indignities he had done them, and to beg their advice, as a
supplicant, what he should do. He gave them a title of respect,
<i>Sirs,</i> <b><i>kyrioi</i></b>—<i>lords, masters;</i> just now
it was, <i>Rogues</i> and <i>villains,</i> and he was their master;
but now, <i>Sirs, lords,</i> and they are his masters. Converting
grace changes people's language of and to good people and good
ministers; and, to such as are thoroughly convinced of sin, the
very feet of those that bring tidings of Christ are beautiful; yea,
though they are disgracefully fastened in the stocks. [2.] How
serious his enquiry is: <i>What must I do to be saved? First,</i>
His salvation is now his great concern, and lies nearest his heart,
which before was the furthest thing from his thoughts. Not, What
shall I do to be preferred, to be rich and great in the world? but,
<i>What shall I do to be saved? Secondly,</i> He does not enquire
concerning others, what they must do; but concerning himself, "What
must I do?" It is his own precious soul that he is in care about:
"Let others do as they please; tell me what I must do, what course
I must take." <i>Thirdly,</i> He is convinced that something must
be done, and done by him too, in order to his salvation: that it is
not a thing of course, a thing that will do itself, but a thing
about which we must strive, wrestle, and take pains. He asks not,
"What may be done for me?" but, "What shall I do, that, being
<i>now in fear and trembling,</i> I may <i>work out my
salvation?</i>" as Paul speaks in his epistle to the church at
Philippi, of which this jailer was, perhaps with respect to his
trembling enquiry here, intimating that he must not only ask after
salvation (as he had done), but <i>work out his salvation with</i>
a holy <i>trembling,</i> <scripRef id="Acts.xvii-p48.1" osisRef="Bible:Phil.2.12" parsed="|Phil|2|12|0|0" passage="Php 2:12">Phil. ii.
12</scripRef>. <i>Fourthly,</i> He is willing to do any thing:
"Tell me what I must do, and I am here ready to do it. Sirs, put me
into any way, if it be but the right way, and a sure way; though
narrow, and thorny, and uphill, yet I will walk in it." Note, Those
who are thoroughly convinced of sin, and truly concerned about
their salvation, will surrender at discretion to Jesus Christ, will
give him a blank to write what he pleases, will be glad to have
Christ upon his own terms, Christ upon any terms. <i>Fifthly,</i>
He is inquisitive what he should do, is desirous to know what he
should do, and asks those that were likely to tell him. <i>If you
will enquire, enquire ye,</i> <scripRef id="Acts.xvii-p48.2" osisRef="Bible:Isa.21.12" parsed="|Isa|21|12|0|0" passage="Isa 21:12">Isa.
xxi. 12</scripRef>. Those that set their faces Zionward must ask
the way thither, <scripRef id="Acts.xvii-p48.3" osisRef="Bible:Jer.50.5" parsed="|Jer|50|5|0|0" passage="Jer 50:5">Jer. l. 5</scripRef>.
We cannot know it of ourselves, but God has made it known to us by
his word, has appointed his ministers to assist us in consulting
the scriptures, and has promised <i>to give his Holy Spirit to
those that ask him,</i> to be their guide in the way of salvation.
<i>Sixthly,</i> He <i>brought them out,</i> to put this question to
them, that their answer might not be by duress or compulsion, but
that they might prescribe to him, though he was their keeper, with
the same liberty as they did to others. He brings them out of the
dungeon, in hopes they will bring him out of a much worse.</p>
<p class="indent" id="Acts.xvii-p49">(3.) They very readily directed him what he
must do, <scripRef id="Acts.xvii-p49.1" osisRef="Bible:Acts.16.31" parsed="|Acts|16|31|0|0" passage="Ac 16:31"><i>v.</i> 31</scripRef>. They
were always ready to answer such enquiries; though they are cold,
and sore, and sleepy, they do not adjourn this cause to a more
convenient time and place, do not bid him come to them the next
sabbath at their meeting-place by the river side, and they will
tell him, but they strike while the iron is hot, take him now when
he is in a good mind, lest the conviction should wear off. Now that
God begins to work, it is time for them to set in as <i>workers
together with God.</i> They do not upbraid him with his rude and
ill carriage towards them, and his going beyond his warrant; all
this is forgiven and forgotten, and they are as glad to show him
the way to heaven as the best friend they have. They did not
triumph over him, though he trembled; they gave him the same
directions they did to others, <i>Believe in the Lord Jesus
Christ.</i> One would think they should have said, "Repent of thy
abusing us, in the first place." No, that is overlooked and easily
passed by, if he will but believe in Christ. This is an example to
ministers to encourage penitents, to meet those that are coming to
Christ and take them by the hand, not to be hard upon any for
unkindness done to them, but to seek Christ's honour more than
their own. Here is the sum of the whole gospel, the covenant of
grace in a few words: <i>Believe in the Lord Jesus Christ, and thou
shalt be saved, and thy house.</i> Here is, [1.] The happiness
promised: "<i>Thou shalt be saved;</i> not only rescued from
eternal ruin, but brought to eternal life and blessedness. Though
thou art a <i>poor man,</i> an under-jailer or turnkey, mean and of
low condition in the world, yet this shall be no bar to thy
salvation. Though a great sinner, though a persecutor, yet thy
heinous transgressions shall be all forgiven through the merits of
Christ; and thy hard embittered heart shall be softened and
sweetened by the grace of Christ, and thus thou shalt neither die
for thy crime nor die of thy disease." [2.] The condition required:
<i>Believe in the Lord Jesus Christ.</i> We must admit the record
that God hath given in his gospel concerning his Son, and assent to
it as faithful, and well <i>worthy of all acceptation.</i> We must
approve the method God has taken of reconciling the world to
himself by a Mediator; and accept of Christ as he is offered to us,
and give up ourselves to be ruled and taught and saved by him. This
is the only way and a sure way to salvation. No other way of
salvation than by Christ, and no other way of our being saved by
Christ than by believing in him; and no danger of coming short if
we take this way, for it is the way that God has appointed, and he
is faithful that has promised. It is the gospel that is to be
preached to every creature, <i>He that believes shall be saved.</i>
[3.] The extension of this to his family: <i>Thou shalt be saved,
and thy house;</i> that is, "God will be in Christ a God to thee
and to thy seed, as he was to Abraham. Believe, and salvation shall
<i>come to thy house,</i> as <scripRef id="Acts.xvii-p49.2" osisRef="Bible:Luke.19.9" parsed="|Luke|19|9|0|0" passage="Lu 19:9">Luke xix.
9</scripRef>. Those of thy house that are infants shall be admitted
into the visible church with thee, and thereby put into a fair way
for salvation; those that are grown up shall have the means of
salvation brought to them, and, be they ever so many, let them
believe in Jesus Christ and they shall be saved; they are all
welcome to Christ upon the same terms."</p>
<p class="indent" id="Acts.xvii-p50">(4.) They proceeded to instruct him and his
family in the doctrine of Christ (<scripRef id="Acts.xvii-p50.1" osisRef="Bible:Acts.16.32" parsed="|Acts|16|32|0|0" passage="Ac 16:32"><i>v.</i> 32</scripRef>): They <i>spoke unto him the
word of the Lord.</i> He was, for aught that appears, an utter
stranger to Christ, and therefore it is requisite he should be told
who this Jesus is, that he may believe in him, <scripRef id="Acts.xvii-p50.2" osisRef="Bible:John.9.36" parsed="|John|9|36|0|0" passage="Joh 9:36">John ix. 36</scripRef>. And, the substance of the matter
lying in a little compass, they soon told him enough to make his
being baptized a reasonable service. Christ's ministers should have
the word of the Lord so ready to them, and so richly dwelling in
them, as to be able to give instructions offhand to any that desire
to hear and receive them, for their direction in the way of
salvation. They spoke the word not only to him, but to <i>all that
were in his house.</i> Masters of families should take care that
all under their charge partake of the means of knowledge and grace,
and that the word of the Lord be spoken to them; for the souls of
the poorest servants are as precious as those of their masters, and
are bought with the same price.</p>
<p class="indent" id="Acts.xvii-p51">(5.) The jailer and his family were
immediately baptized, and thereby took upon them the profession of
Christianity, submitted to its laws, and were admitted to its
privileges, upon their declaring solemnly, as the eunuch did, that
they believed that <i>Jesus Christ is the Son of God:</i> He was
<i>baptized, he and all his, straightway.</i> Neither he nor any of
his family desired time to consider whether they should come into
baptismal bonds or no; nor did Paul and Silas desire time to try
their sincerity and to consider whether they should baptize them or
no. But the Spirit of grace worked such a strong faith in them, all
on a sudden, as superseded further debate; and Paul and Silas knew
by the Spirit that it was a work of God that was wrought in them:
so that there was no occasion for demur. This therefore will not
justify such precipitation in ordinary cases.</p>
<p class="indent" id="Acts.xvii-p52">(6.) The jailer was hereupon very
respectful to Paul and Silas, as one that knew not how to make
amends for the injury he had done to them, much less for the
kindness he had received from them: He <i>took them the same hour
of the night,</i> would not let them lie a minute longer in the
inner prison; but, [1.] He <i>washed their stripes,</i> to cool
them, and abate the smart of them; to clean them from the blood
which the stripes had fetched. It is probable that he bathed them
with some healing liquor, as the good Samaritan helped the wounded
man by <i>pouring in oil and wine.</i> [2.] He <i>brought them into
his house,</i> bade them welcome to the best room he had, and
prepared his best bed for them. Now nothing was thought good enough
for them, as before nothing bad enough. [3.] He <i>set meat before
them,</i> such as his house would afford, and they were welcome to
it, by which he expressed the welcome which his soul gave to the
gospel. They had spoken to him the word of the Lord, had broken the
bread of life to him and his family; and he, having reaped so
plentifully of their spiritual things, thought it was but
reasonable that they should reap of his carnal things, <scripRef id="Acts.xvii-p52.1" osisRef="Bible:1Cor.9.11" parsed="|1Cor|9|11|0|0" passage="1Co 9:11">1 Cor. ix. 11</scripRef>. What have we houses
and tables for but as we have opportunity to serve God and his
people with them?</p>
<p class="indent" id="Acts.xvii-p53">(7.) The voice of rejoicing with that of
salvation was heard in the jailer's house; never was such a truly
merry night kept there before: <i>He rejoiced, believing in God,
with all his house.</i> There was none in his house that refused to
be baptized, and so made a jar in the harmony; but they were
unanimous in embracing the gospel, which added much to the joy. Or
it may be read, <i>He, believing in God, rejoiced all the house
over;</i> <b><i>panoiki</i></b>—he went to every apartment,
expressing his joy. Observe, [1.] His believing in Christ is called
believing <i>in God,</i> which intimates that Christ is God, and
that the design of the gospel is so far from being to draw us from
God (saying, <i>Go serve other gods,</i> <scripRef id="Acts.xvii-p53.1" osisRef="Bible:Deut.13.2" parsed="|Deut|13|2|0|0" passage="De 13:2">Deut. xiii. 2</scripRef>) that it has a direct tendency
to bring us to God. [2.] His faith produced joy. Those that by
faith have given up themselves to God in Christ as theirs have a
great deal of reason to rejoice. The eunuch, when he was converted,
<i>went on his way rejoicing;</i> and here the jailer rejoiced. The
conversion of the nations is spoken of in the Old Testament as
their rejoicing, <scripRef id="Acts.xvii-p53.2" osisRef="Bible:Ps.67.4 Bible:Ps.96.11" parsed="|Ps|67|4|0|0;|Ps|96|11|0|0" passage="Ps 67:4,96:11">Ps. lxvii. 4;
xcvi. 11</scripRef>. For, <i>believing, we rejoice with joy
unspeakable, and full of glory.</i> Believing in Christ is
rejoicing in Christ. [3.] He signified his joy to all about him.
Out of the abundance of the joy in his heart, his mouth spoke to
the glory of God, and their encouragement who believed in God too.
Those who have themselves tasted the comforts of religion should do
what they can to bring others to the taste of them. One cheerful
Christian should make many.</p>
</div><scripCom id="Acts.xvii-p53.3" osisRef="Bible:Acts.16.35-Acts.16.40" parsed="|Acts|16|35|16|40" passage="Ac 16:35-40" type="Commentary"/><div class="Commentary" id="Bible:Acts.16.35-Acts.16.40">
<h4 id="Acts.xvii-p53.4">Paul and Silas Released.</h4>
<p class="passage" id="Acts.xvii-p54">35 And when it was day, the magistrates sent the
serjeants, saying, Let those men go.   36 And the keeper of
the prison told this saying to Paul, The magistrates have sent to
let you go: now therefore depart, and go in peace.   37 But
Paul said unto them, They have beaten us openly uncondemned, being
Romans, and have cast <i>us</i> into prison; and now do they thrust
us out privily? nay verily; but let them come themselves and fetch
us out.   38 And the serjeants told these words unto the
magistrates: and they feared, when they heard that they were
<scripRef id="Acts.xvii-p54.1" osisRef="Bible:Rom.39" parsed="|Rom|39|0|0|0" passage="Romans. 39">Romans.   39</scripRef> And they came and besought them, and brought
<i>them</i> out, and desired <i>them</i> to depart out of the city.
  40 And they went out of the prison, and entered into <i>the
house of</i> Lydia: and when they had seen the brethren, they
comforted them, and departed.</p>
<p class="indent" id="Acts.xvii-p55">In these verses we have,</p>
<p class="indent" id="Acts.xvii-p56">I. Orders sent for the discharge of Paul
and Silas out of prison <scripRef id="Acts.xvii-p56.1" osisRef="Bible:Acts.16.35-Acts.16.36" parsed="|Acts|16|35|16|36" passage="Ac 16:35,36"><i>v.</i>
35, 36</scripRef>. 1. The magistrates that had so basely abused
them the day before gave the orders; and their doing it so early,
<i>as soon as it was day,</i> intimates that either they were
sensible the terrific earthquake they felt at midnight was intended
to plead the cause of their prisoners, or their consciences had
smitten them for what they had done and made them very uneasy.
While the persecuted were singing in the stocks, the persecutors
were full of tossings to and fro upon their beds, through anguish
of mind, complaining more of the lashes of their consciences than
the prisoners did of the lashes on their backs, and more in haste
to give them a discharge than they were to petition for one. Now
God caused his servants to be <i>pitied of those that had carried
them captives,</i> <scripRef id="Acts.xvii-p56.2" osisRef="Bible:Ps.106.46" parsed="|Ps|106|46|0|0" passage="Ps 106:46">Ps. cvi.
46</scripRef>. The magistrates sent <i>sergeants,</i>
<b><i>rabdouchous</i></b>—<i>those that had the rods,</i> the
vergers, the tipstaves, the beadles, those that had been employed
in beating them, that they might go and ask them forgiveness. The
order was, <i>Let those men go.</i> It is probable that they
designed further mischief to them, but God turned their hearts,
and, as he had made their wrath hitherto to praise him, so the
remainder thereof he did restrain, <scripRef id="Acts.xvii-p56.3" osisRef="Bible:Ps.76.10" parsed="|Ps|76|10|0|0" passage="Ps 76:10">Ps.
lxxvi. 10</scripRef>. 2. The jailer brought them the news
(<scripRef id="Acts.xvii-p56.4" osisRef="Bible:Acts.16.36" parsed="|Acts|16|36|0|0" passage="Ac 16:36"><i>v.</i> 36</scripRef>): <i>The
magistrates have sent to let you go.</i> Some think the jailer had
betimes transmitted an account to the magistrates of what had
passed in his house that night, and so had obtained this order for
the discharge of his prisoners: <i>Now therefore depart.</i> Not
that he was desirous to part with them as his guests, but as his
prisoners; they shall still be welcome to his house, but he is glad
they are at liberty from his stocks. God could by his grace as
easily have converted the magistrates as the jailer, and have
brought them to faith and baptism; but God hath <i>chosen the poor
of this world,</i> <scripRef id="Acts.xvii-p56.5" osisRef="Bible:Jas.2.5" parsed="|Jas|2|5|0|0" passage="Jam 2:5">James ii.
5</scripRef>.</p>
<p class="indent" id="Acts.xvii-p57">II. Paul's insisting upon the breach of
privilege which the magistrates had been guilty of, <scripRef id="Acts.xvii-p57.1" osisRef="Bible:Acts.16.37" parsed="|Acts|16|37|0|0" passage="Ac 16:37"><i>v.</i> 37</scripRef>. Paul said to the
sergeants, "<i>They have beaten us openly, uncondemned, being
Romans, and have cast us into prison</i> against all law and
justice, and <i>now do they thrust us out privily,</i> and think to
make us amends with this for the injury done us? <i>Nay, verily;
but let them come themselves and fetch us our,</i> and own that
they have done us wrong." It is probable that the magistrates had
some intimation that they were Romans, and were made sensible that
their fury had carried them further than the law would bear them
out; and that this was the reason why they gave orders for their
discharge. Now observe,</p>
<p class="indent" id="Acts.xvii-p58">1. Paul did not plead this before he was
beaten, though it is probable that it might have prevented it, lest
he should seem to be afraid of suffering for the truth which he had
preached. Tully, in one of his orations, against Verres, tells of
one Ganius, who was ordered by Verres to be beaten in Sicily, that
all the while he was under the lash he cried out nothing but
<i>Civis Romanus sum—I am a citizen of Rome;</i> Paul did not do
so; he had nobler things than this to comfort himself with in his
affliction.</p>
<p class="indent" id="Acts.xvii-p59">2. He did plead it afterwards, to put an
honour upon his sufferings and upon the cause he suffered for, to
let the world know that the preachers of the gospel were not such
despicable men as they were commonly looked upon to be, and that
they merited better treatment. He did it likewise to mollify the
magistrates towards the Christians at Philippi, and to gain better
treatment for them, and beget in the people a better opinion of the
Christian religion, when they saw that Paul had a fair advantage
against their magistrates, might have brought his action against
them and had them called to an account for what they had done, and
yet did not take the advantage, which was very much to the honour
of that worthy name by which he was called. Now here,</p>
<p class="indent" id="Acts.xvii-p60">(1.) Paul lets them know how many ways they
had run themselves into a premunire, and that he had law enough to
know it. [1.] They had <i>beaten</i> those that were Romans; some
think that Silas was a Roman citizen as well as Paul; others that
this does not necessarily follow. Paul was a citizen, and Silas was
his companion. Now both the <i>lex Procia</i> and the <i>lex
Sempronia</i> did expressly forbid <i>liberum corpus Romani civis,
virgis aut aliis verberibus cædi—the free body of a Roman citizen
to be beaten with rods or otherwise.</i> Roman historians give
instances of cities that had their charters taken from them for
indignities done to Roman citizens; we shall afterwards find Paul
making use of this plea, <scripRef id="Acts.xvii-p60.1" osisRef="Bible:Acts.22.25-Acts.22.26" parsed="|Acts|22|25|22|26" passage="Ac 22:25,26"><i>ch.</i>
xxii. 25, 26</scripRef>. To tell them they had beaten those who
were the messengers of Christ and the favourites of Heaven would
have had no influence upon them; but to tell them they have abused
Roman citizens will put them into a fright: so common is it for
people to be more afraid of Cæsar's wrath than of Christ's. He that
affronts a Roman, a gentleman, a nobleman, though ignorantly, and
through mistake, thinks himself concerned to cry <i>Peccavi—I have
done wrong,</i> and make his submission; but he that persecutes a
Christian because he belongs to Christ stands to it, and thinks he
may do it securely, though God hath said, <i>He that toucheth them
toucheth the apple of my eye,</i> and Christ has warned us of the
danger of <i>offending his little ones.</i> [2.] They had beaten
them <i>uncondemned; indicta causa—without a fair hearing,</i> had
not calmly examined what was said against them, much less enquired
what they had to say for themselves. It is a universal rule of
justice, <i>Causâ cognitâ possunt multi absolvi, incognitâ nemo
condemnari potest—Many may be acquitted in consequence of having
had a hearing, while without a hearing no one can be condemned.</i>
Christ's servants would not have been abused as they have been if
they and their cause might but have had an impartial trial. [3.] It
was an aggravation of this that they had done it openly, which, as
it was so much the greater disgrace to the sufferers, so it was the
bolder defiance to justice and the law. [4.] They had <i>cast them
into prison,</i> without showing any cause of their commitment, and
in an arbitrary manner, by a verbal order. [5.] They now <i>thrust
them out privily;</i> they had not indeed the impudence to stand by
what they had done, but yet had not the honesty to own themselves
in a fault.</p>
<p class="indent" id="Acts.xvii-p61">(2.) He insists upon it that they should
make them an acknowledgment of their error, and give them a public
discharge, to make it the more honourable, as they had done them a
public disgrace, which made that the more disgraceful: "<i>Let them
come themselves, and fetch us out,</i> and give a testimony to our
innocency, and that we have done nothing worthy of stripes or of
bonds." It was not a point of honour that Paul stood thus stiffly
upon, but a point of justice, and not to himself so much as to his
cause: "Let them come and stop the clamours of the people, by
confessing that we are not the troublers of the city."</p>
<p class="indent" id="Acts.xvii-p62">III. The magistrates' submission, and the
reversing of the judgment given against Paul and Silas, <scripRef id="Acts.xvii-p62.1" osisRef="Bible:Acts.16.38-Acts.16.39" parsed="|Acts|16|38|16|39" passage="Ac 16:38,39"><i>v.</i> 38, 39</scripRef>. 1. The
magistrates were frightened when they were told (though it may be
they knew it before) that Paul was a Roman. They feared when they
heard it, lest some of his friends should inform the government of
what they had done, and they should fare the worse for it. The
proceedings of persecutors have often been illegal, even by the law
of nations, and often inhuman, against the law of nature, but
always sinful, and against God's law. 2. They <i>came and besought
them</i> not to take advantage of the law against them, but to
overlook the illegality of what they had done and say no more of
it: they <i>brought them out</i> of the prison, owning that they
were wrongfully put into it, and desired them that they would
peaceably and quietly <i>depart out of the city.</i> Thus Pharaoh
and his servants, who had set God and Moses at defiance, came to
Moses, and <i>bowed down themselves to him, saying, Get thee
out,</i> <scripRef id="Acts.xvii-p62.2" osisRef="Bible:Exod.11.8" parsed="|Exod|11|8|0|0" passage="Ex 11:8">Exod. xi. 8</scripRef>. God
can make the enemies of his people ashamed of their envy and enmity
to them, <scripRef id="Acts.xvii-p62.3" osisRef="Bible:Isa.26.11" parsed="|Isa|26|11|0|0" passage="Isa 26:11">Isa. xxvi. 11</scripRef>.
Jerusalem is sometimes made a burdensome stone to those that heave
at it, which they would gladly get clear of, <scripRef id="Acts.xvii-p62.4" osisRef="Bible:Zech.12.3" parsed="|Zech|12|3|0|0" passage="Zec 12:3">Zech. xii. 3</scripRef>. Yet, if the repentance of these
magistrates had been sincere, they would not have desired them to
depart out of their city (as the Gadarenes desired to be rid of
Christ), but would have courted their stay, and begged of them to
continue in their city, to show them the way of salvation. But many
are convinced that Christianity is not to be persecuted who yet are
not convinced that it ought to be embraced, or at least are not
persuaded to embrace it. They are compelled to do honour to Christ
and his servants, <i>to worship before their feet, and to know that
he has loved them</i> (<scripRef id="Acts.xvii-p62.5" osisRef="Bible:Rev.3.9" parsed="|Rev|3|9|0|0" passage="Re 3:9">Rev. iii.
9</scripRef>), and yet do not go so far as to have benefit by
Christ, or to come in for a share in his love.</p>
<p class="indent" id="Acts.xvii-p63">IV. The departure of Paul and Silas from
Philippi, <scripRef id="Acts.xvii-p63.1" osisRef="Bible:Acts.16.40" parsed="|Acts|16|40|0|0" passage="Ac 16:40"><i>v.</i> 40</scripRef>.
They went out of the prison when they were legally discharged, and
not till then, though they were illegally committed, and then, 1.
They took leave of their friends: they <i>went to the house of
Lydia,</i> where probably the disciples had met to pray for them,
and there they <i>saw the brethren,</i> or visited them at their
respective habitations (which was soon done, they were so few); and
they <i>comforted them,</i> by telling them (saith an ancient Greek
commentary) what God had done for them, and how he had owned them
in the prison. They encouraged them to keep close to Christ, and
hold fast the profession of their faith, whatever difficulties they
might meet with, assuring them that all would then end well,
everlastingly well. Young converts should have a great deal said to
them to comfort them, for <i>the joy of the Lord will be</i> very
much <i>their strength.</i> 2. They quitted the town: <i>They
departed.</i> I wonder they should do so; for, now that they had
had such an honourable discharge from their imprisonment, surely
they might have gone on at least for some time in their work
without danger; but I suppose they went away upon that principle of
their Master's (<scripRef id="Acts.xvii-p63.2" osisRef="Bible:Mark.1.38" parsed="|Mark|1|38|0|0" passage="Mk 1:38">Mark i. 38</scripRef>).
<i>Let us go into the next towns, that I may preach there also, for
therefore came I forth.</i> Paul and Silas had an extraordinary
call to Philippi; and yet, when they have come thither, they see
little of the fruit of their labours, and are soon driven thence.
Yet they did not come in vain. Though the beginnings here were
<i>small, the latter end greatly increased;</i> now they laid the
foundation of a church at Philippi, which became very eminent, had
its bishops and deacons, and people that were more generous to Paul
than any other church, as appears by his epistle to the
Philippians, <scripRef id="Acts.xvii-p63.3" osisRef="Bible:Acts.1.1 Bible:Acts.4.25" parsed="|Acts|1|1|0|0;|Acts|4|25|0|0" passage="Ac 1:1,4:25"><i>ch.</i> i. 1; iv.
25</scripRef>. Let not ministers be discouraged, though they see
not the fruit of their labours presently; the seed sown seems to be
lost under the clods, but it shall come up again in a plentiful
harvest in due time.</p>
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