CHAPTER 16
Paul came to Derbe and then to Lystra, where a disciple named Timothy lived, whose mother was Jewish and a believer but whose father was a Greek. Acts 16:1
We realize that on this Second Missionary Journey Paul is visiting the churches he and Barnabas had founded on the First Missionary Journey, but he is visiting them in reverse order. It had no doubt been two or three years since Paul had founded these churches.1 We might wonder what we would find after a two to three year absence in the US, if we had founded four small churches and promptly left them on their own. No doubt we would be greatly disappointed, and might well not even find a trace of our work remaining. Sometimes today it takes a decade or so of struggle for a new church to really make it, and of course, many do not.
Paul not only found his churches still in existence, but he found them in good health. It is further amazing that not only had the churches continued, but people had continued to grow in the Lord. A fine example was young Timothy. No doubt, his grandmother Lois and his mother Eunice were converted on that First Missionary Journey. It seems likely from the evidence, that Paul had even won young Timothy to the Lord on that first trip. Later he will call Timothy his own son (1 Cor. 4:17). His mother and grandmother had apparently nurtured Timothy in the faith so that the young man had become a sterling example of Christianity (2 Tim. 1:5; 3:14-15). We will see in the next verse how people in both Lystra and Iconium spoke well of him.
Timothy’s mother and grandmother had apparently become women of distinguished Christian piety. We are told that his mother was Jewish and that his father was Greek. Thus it was a mixed marriage. Such a marriage would have been almost impossible in Judea, since it was forbidden in Jewish law (Exo. 34:16; Deut.7:3; Ezr.10:2). However, it seems that Jews in the diaspora were more lax about this matter.2 Timothy’s father was apparently not a believer or a proselyte. Several commentators have felt that according to the Greek description of him, he was now deceased.3 In that Greek culture, where the father exercised tight control over the family, it may have been impossible for Timothy to have been circumcised. Often, the father’s religion was imposed upon the family.4
Paul would choose young Timothy to be his assistant. He would in time become almost indispensable to the apostle, acting as Paul’s messenger (1 Cor. 4:17). He would have the same mind as Paul toward the churches (Phil. 2:19-20). He would be with Paul in his imprisonment (Phil. 1:1; 2:19; Col. 1:1; Phm. 1:1). In a very real sense he would become the apostle’s successor.5 Coffman says, “Paul’s being stoned at Lystra on the first tour was not an indication of failure, because out of that tragic experience glorious fruit of the gospel appeared.” 6
“The believers at Lystra and Iconium spoke well of him” (16:2). The Greek here is in the imperfect passive indicative, and it means that people “spoke well of Timothy again and again.” 7 While Lystra was the hometown of Timothy (v. 1), we realize here that his fame had extended to Iconium, some 18 miles (28 km.) away. In a day when people mostly walked from place to place, this was no small distance and no small accomplishment for young Timothy.
“Paul wanted to take him along on the journey, so he circumcised him because of the Jews who lived in that area, for they all knew that his father was a Greek” (16:3). This verse has elicited a good deal of comment over the centuries. Some commentators have been quick to condemn Paul for circumcising Timothy, while he absolutely refused Titus’ circumcision (Gal. 2:3). Also, they have shamed Paul for instigating a supposed breach in the very Jerusalem Council decision that he had helped promote.
Such criticism is totally unwarranted. Because Timothy had a Jewish mother he was considered a Jew by other Jewish people. Even today, if a person has a bona fide Jewish mother that person can easily become a citizen of Israel. Without a Jewish mother such citizenship could be impossible. Bruce says of him, “…because he was uncircumcised he was technically an apostate Jew. If Paul wished to maintain his links with the synagogue, he could not be seen to countenance apostasy.” 8 In other words, if Paul traveled with an uncircumcised Timothy, the fruitful Jewish synagogue doors would be closed to him in the future. Had Paul taken young Timothy to the Jerusalem Conference, the apostles would have probably demanded that Timothy be circumcised.
We must understand that this is not now a matter of faith but of custom. Jewish believers then and now are usually circumcised. We need to understand some things about circumcision. It is not just a part of the Law of Moses, but it preceded the law by four hundred and thirty years. Circumcision was and is the mark of a physical descendant of Abraham. It is the mark of the covenant and that covenant is to continue on and on (Gen. 17:10). Pett says, “The covenant of circumcision must therefore be everlasting, because it was to continue as long as the flesh of Abraham was perpetuated, and that would be till the end of time, and thus circumcision will not cease, and cannot cease, until that time comes…” 9 Paul says, “Was a man already circumcised when he was called? He should not become uncircumcised. Was a man uncircumcised when he was called? He should not be circumcised” (1 Cor. 7:18).
Today, as many in the Gentile church are working with Israel and even living in Israel, it is often tempting for some Gentiles to become circumcised. Paul plainly tells us not to do such a thing. If this is done as a matter of faith it could cause a person to fall from grace (Gal. 5:2-4). Clearly, Paul is speaking to Gentile believers in this Galatian passage. For a Gentile believer to become circumcised as a matter of faith, becomes a thing of deception. That Gentile believer is making a claim to be Jewish by fleshly descent and that claim is fraudulent.
If circumcision is just a matter of custom it is not serious. Fifty or sixty years ago in the US it was in some places common for newborn males, whatever their religion, to be circumcised in the hospitals. So far as true faith is concerned circumcision is religiously neutral or indifferent.10 Paul says, “Circumcision is nothing and uncircumcision is nothing. Keeping God’s commands is what counts” (1 Cor. 7:19). We realize that Abraham was declared righteous by faith long before he was ever circumcised (Rom. 4:10).
No doubt the ordination of Timothy took place at this time. Paul was much involved in this and we read about it in1Timothy 4:14 and 2 Timothy 1:6. Apparently it took place with much solemnity and before many witnesses (1 Tim. 6:12). Timothy, who was half Jewish, was the last link in the chain as the gospel was passed on from the Jewish people to the Gentiles.
“As they traveled from town to town, they delivered the decisions reached by the apostles and elders in Jerusalem for the people to obey” (16:4). The Greek word used here for decisions is dogmata from which root we get dogma. From what we have observed so far, this decision was not seen as some sort of decree that had to be slavishly obeyed. Pett says, “It is actually nowhere said to be binding on all Christians…It may well be because Paul did not want the advice to become a ‘decree’ that he never mentions it in his letters, even when the issues arise.” 11
“So the churches were strengthened in the faith and grew daily in numbers” (16:5). Again, we must marvel about the stability in these early churches. Much of it came from the fact that these Gentile churches were largely built upon God-fearers and proselytes as well as some Jewish people from the synagogues. There was thus a strong background in the Old Testament, which made for quick understanding, stability and growth. It is very sad today that we have essentially cut ourselves off from our rich Jewish heritage. Quite a number of churches have almost cut themselves off from the Old Testament. Many of our failing Gentiles churches are clear evidence of this fact.
The Greek words used here are estereounto and eperisseuon. The first means “to make firm and solid like the muscles (Acts 3:7, Acts 3:16)” and the second means to be increased. 12 We noted in 14:22, that the first term is almost a technical one for establishing Christians and their churches.13
As we saw in verse 4, Paul traveled from town to town. Barker and Kohlenberger say, “…the missionary outreach was confined to the major cities of the Aegean coastline connected by the main Roman roads…” 14 Paul seemed to have a spiritual knack of picking important ports and cities on his journeys. No doubt he continued to be guided by the Holy Spirit in this all-important project.
PAUL’S VISION
Paul and his companions traveled throughout the region of Phrygia and Galatia, having been kept by the Holy Spirit from preaching the word in the province of Asia. Acts 16:6
As we remember, the churches of Psidian Antioch, Iconium, Lystra and Derbe were a part of the large Roman province of Galatia. Much of this area in earlier times was called Phrygia, so both names are used. For instance, I grew up in the US state of Arkansas, but the southern states, including Arkansas, also had the historical nickname of “Dixie.”
We observe here that Paul and his team were encountering an unusual problem. They were being restrained from going to the places they were hoping to go. No doubt they wished to travel into the Roman province of Asia and visit the important capital city of Ephesus, but the Holy Spirit said “No!” or “Not Now.” Paul would later spend a great deal of time in the Asian province, but the timing was not yet right. “The missionary journeys of Paul reveal an extraordinary combination of strategic planning and sensitivity to the guidance of the Holy Spirit in working out the details of the main goals.” 15
People have wondered just how Paul was being directed by the Spirit. It seems that most commentators have overlooked the fact that Silas may have been involved with this Holy Spirit direction. After all, he was a prophet of God (15:32).16 He may have had special insight into the course they were to take. The northern areas of the vast Galatian province were inhabited by Celtic people who had immigrated into that area. Despite what earlier Bible commentators thought, there is no evidence that the team traveled into that area.17
“When they came to the border of Mysia, they tried to enter Bithynia, but the Spirit of Jesus would not allow them to” (16:7). The missionary team was obviously testing the areas to see to which one they would be guided. They apparently stopped on the border of Mysia. This was a loosely defined area situated in the northwestern area of modern Turkey. The area included the site of the ancient city of Troy. At times it included the harbor city of Troas.
At this point the team tried to go into Bithynia. This northern area had fallen to Rome in 74 BC and was united for administration with the area of Pontus. It extended to the Black Sea and bordered the area that came to be known as the Bosporus. The team was also prohibited from going there, likely because Peter would soon minister in that area (1 Pet. 1:1). Later it would become a stronghold of Christianity and the famous Nicene Creed would originate in one of its cities of that name. Even by the end of the First Century, Pliny the governor of Bithynia reported that the area was filled with Christians.18 It is of note that Peter had later ministered a great deal in the area of Bithynia (1 Pet. 1:1).
No doubt the team was becoming quite frustrated as they were seemingly unable to enter any of the areas. The Spirit of Jesus, or the Holy Spirit, seemed to be hindering their missionary advance in the whole area. Barker and Kohlenberger remark concerning the interesting expression, “the Spirit of Jesus.” They say, “…is not just stylistic but an unconscious expression of the church’s embryonic Trinitarian faith.” 19 Stott reminds us that missionaries are sometimes redirected by the Lord. “Livingstone tried to go to China, but God sent him to Africa instead. Before him, Carey planned to go to Polynesia in the South Seas, but God guided him to India. Judson went to India first, but was driven on to Burma.” 20
“So they passed by Mysia and went down to Troas” (16:8). Troas was a pivotal port on the Aegean Sea. It was bounded on the north by the famous Dardanelles waterway leading into the Black Sea. It was also a gateway port city leading into Europe.
“During the night Paul had a vision of a man of Macedonia standing and begging him, ‘Come over to Macedonia and help us’” (16:9). Barker and Kohlenberger remark, “…Authentic turning points in history are few. But surely among them that of the Macedonian vision ranks high…” 21 There are a few places in the Bible where the people of God had special visions and dreams (Gen. 15:1; 46:2; 1 Sam. 3:1-21; 1 Ki. 3:5). Already in Acts there have been special visions (cf. 9:10; 10:3) and there will be more to follow (cf. 18:9; 22:17). Dreams and visions in the Bible were a recognized means of divine communication.22
We cannot tell if this vision was seen in a dream or if it happened while Paul was awake. Sometimes it is difficult to know if one is awake or asleep when a vision happens. Stedman tries to simplify the dream and vision saying, “The difference between a dream and a vision is that a dream always has us in it – which may make it a nightmare!” 23
“After Paul had seen the vision, we got ready at once to leave for Macedonia, concluding that God had called us to preach the gospel to them” (16:10). There is something really interesting here. The narrative suddenly changes from “they” to “we” and “us.” Scholars are pretty much of the opinion that Dr. Luke joined the missionary tour at this point. If so, he is not only originator of Acts and the Gospel of Luke, but he is a real trooper, willing to put his boots on the ground and join in the often dangerous missionary endeavor. This verse begins with what is called the “we sections” of Acts, as seen in 16:10-17, 20:5-15; 21:1-18; 27:1-28: 28:1-16.
We do not know the whole story of why Luke joined the tour. Perhaps he joined as Paul’s personal doctor.24 He may have had some connection with Philippi, since he apparently stopped off there. We do know from history that Philippi had a famous medical school.25 It has even been suggested that Luke was a Macedonian and was interested in the evangelization of his country.26 Of course, earlier we suggested that Luke may have come from the Syrian Antioch area. We really have no firm information on his origin.
MISSION TO EUROPE
From Troas we put out to sea and sailed straight for Samothrace, and the next day we went on to Neapolis. Acts 16:11
The Book of Acts relates to us many ancient sea journeys and numerous nautical terms. In New Testament times sea travel was much quicker and less expensive than travel by land. It was possible to go perhaps a hundred miles (160 km.) a day by sea.27 Here we see that the party stopped off for the night at the island of Samothrace. This small island was unique, with a mountain rising to some 5,000 feet (8046 km.). It was the home of the mystery cult of Cabiri.28 By the next day the group arrived at the port city of Neapolis. Apparently the winds had been favorable for the 150 mile (241 km.) journey since it only took two days. We note that the same trip took them five days on their return (20:6).29 For the first time, a gospel team had entered what would later be called Europe. Stedman says of this, “…the gospel came into Europe and thus changed all of Western civilization, vastly affecting our lives today.” 30
“From there we traveled to Philippi, a Roman colony and the leading city of that district of Macedonia. And we stayed there several days” (16:12). The trip from Neapolis to Philippi was ten miles (16 km.). The trip must have seemed like easy walking for them for they were now on the great Via Egnatia (Egnatian Way), an ancient super highway constructed by Rome around 148 BC, connecting the Aegean Sea with the Adriatic and thus with Rome.
When they arrived at Philippi they entered a city that was rich in history. The city was founded by Philip II of Macedon in 360 BC. This Philip was the father of the world conqueror, Alexander the Great. No doubt Philip chose the site because of its rich farmland and nearby gold mines. Of course, even in ancient times it was a main route between Europe and Asia Minor. The Romans took control of the area in 168 BC. It was there in 42 BC, at the Battle of Philippi, that the assassins of Julius Caesar, Brutus and Cassius, were defeated by Anthony and Octavian. After this great battle, many of the army veterans were settled at Philippi. After the defeat of Antony at the Battle of Actium (31 BC), Octavian settled more army veterans at Philippi.31
Philippi was granted the status of Roman Colony by Octavian (Augustus) and Roman law held sway in the city. Citizens of Philippi became Roman citizens and no taxes were levied upon them. It was a little of Rome away from home. Scholars have long debated the statement that Philippi was the “leading city” of that district. We know form history that when the Romans conquered Macedonia they divided the area into four parts.32 Philippi was considered the “first part” or first district. However, Thessalonica and not Philippi was eventually the capital.33
“On the Sabbath we went outside the city gate to the river, where we expected to find a place of prayer. We sat down and began to speak to the women who had gathered there” (16:13). Stedman quips at this scene saying, “So the gospel entered Europe through a woman’s club.” 34 The location of this group meeting was certainly interesting. Apparently, this group of women, many of whom were probably Jewish proselytes, had to meet in the open air by a river. Scholars are pretty sure that there was no Jewish synagogue in the city. Likely the Jewish community was so small that there was not a quorum of ten men, the amount required to begin a synagogue. Thus, these seekers of God met by a nearby river, probably the Gangites. Jewish people and proselytes would prefer a place of worship near bodies of water so that ritual washings could take place.
There must be a special reward in heaven for the many groups of women who have carried on the work of God through the ages. Paul did not hesitate to minister to this group, although such a thing was not too acceptable among the Jewish people. A woman had a low status in ancient society and that was true even among the Jews. The Pharisees of Paul’s time prayed daily, “I thank God that you have not made me a Gentile, or a slave, or a woman.” 35 It was true in those days that women could not in any number compensate for the absence of even a single man in making up the quorum.36
“One of those listening was a woman from the city of Thyatira named Lydia, a dealer in purple cloth. She was a worshiper of God. The Lord opened her heart to respond to Paul’s message” (16:14). Lydia was a woman of some means since she had a business in very expensive materials, as well as a large house and probably several servants. She was from Thyatira and probably worked in conjunction with the dyeing industry located there. Thyatira was a city in western Asia Minor. In ancient times is was part of the kingdom of Lydia and it is very likely that her name sprang from that fact. She might have been called “the Lydian lady.” 37
Purple dye and purple cloth were very expensive in ancient times. The purple dye was extracted from the Mediterranean murex shell. This was a slow and expensive process. Barnes says, “The art of dyeing was early cultivated in the neighborhood of Thyatira, as we learn from Homer (Iliad, iv. 141), and as is confirmed by inscriptions found in that city.” 38 It may be understandable why Lydia ended up in Philippi. Macedonian women had a great deal more freedom than women in other parts, and were noted for being independent.39
Obviously, Lydia was very important for the spread of the gospel in Macedonia. Meyer says: “This was an epoch-making moment, but how quietly it is recorded. There was no heralding of the gospel which was to transform Europe. The need for it was unspoken and unfelt. It stole in like the dawn…Let none despise the day of small things…” 40 Such people as Lydia are very important in evangelism. My wife and I have some friends who spend much of each year in far eastern countries as evangelists and church planters. The practice there among evangelists is to look for a “person of peace” in whatever city or area they may visit. This is a person God has prepared to welcome the evangelists (Lk. 9:3-4). It seems that Lydia was such a person.
“When she and the members of her household were baptized, she invited us to her home. ‘If you consider me a believer in the Lord,’ she said, ‘come and stay at my house.’ And she persuaded us” (16:15). We see again that baptism in the New Testament was done immediately (cf. 2:41; 8:38). Lydia was probably baptized by Paul in the nearby river. Her household servants and slaves were baptized with her. With that, her Christian life began to bear beautiful fruit. She immediately invited Paul and his company to stay in her home. In those days inns were scarce, overpriced, dirty and often filled with immorality. Christians could not stay in such places, but often lodged with other believers on their trips. Here Lydia displays a beautiful Christian virtue of hospitality (1 Pet. 4:9).
The question often arises concerning the household baptisms of the New Testament, as to whether or not small children were baptized. It should be asked whether or not this is a precedent for infant baptism. We know in the Old Testament that infants were often included. For instance, circumcision of infant boys took place on the eighth day. Often whole families were included (cf. Deut. 5:9; 7:9) in religious events. Yet, is this to be a universal truth in all cultures? Today we live in an individualistic society whereas people in the Near East lived in a society that focused on the tribe, clan and family.41 We cannot make a certain judgment on this, but the weight of scripture seems to indicate that each person must make a decision for Christ before baptism. There is a sense in which small children are drawn into the faith and spiritually sheltered by the decisions of the adults in each family (1 Cor. 7:14).
PAUL AND SILAS IN PRISON
Once when we were going to the place of prayer, we were met by a female slave who had a spirit by which she predicted the future. She earned a great deal of money for her owners by fortune-telling. Acts 16:16
Obviously, the trips to the place of prayer were repeated many times, perhaps even daily for some period. Because a great revival and awakening of religion was taking place there, we can imagine that Satan was taking note of that fact. We probably remember that when the great revival of Samaria with Philip was going on, Satan presented his agent, Simon Magus, in order to try to interrupt or cheapen the movement. When God acts, Satan reacts. All through the Book of Acts we see God acting and Satan reacting. Unfortunately, today Satan acts and the church reacts.
On this occasion Satan presented a young girl who was controlled by an evil spirit. In the Greek it is said that she had a python (puthōna) spirit. This was something that was quite familiar to the people of that age. According to their mythology the god Apollo had once slain the great serpent (Pytho) that had an oracle at Mount Parnassus. Because of that, he was called Pythius.42
It was this spirit that stood behind the most famous of Greek shrines, like the Delphic oracle, whose priestesses were called pythonesses.43 Utley further describes this famous shrine saying, “…This site was known for its temple snakes (i.e., pythons) who would crawl over people who lay down in the temple and allowed the snake to crawl over them for the purpose of knowing and affecting the future.” 44 The young girl in this story was so filled with this python spirit that she was able to tell fortunes and thus make her owners a lot of money.
“She followed Paul and the rest of us, shouting, ‘These men are servants of the Most High God, who are telling you the way to be saved’” (16:17). We see much evidence in scripture that demons recognized Jesus as well as his workers. We might say, “Well, what is so bad about all the free advertising?” Then we remember that Jesus would not let the demons bear witness to him (cf. Mk. 1:24-25; 3:11-12). If the devil and his crew spoke something, there was a very good chance that it would be false, since he was and is the Father of Lies (Jn. 8:44). At least, people might become confused because of the source. The devil can speak something that is totally true one minute and tell a big lie the next minute.
The expression “Most High God” is rare in the New Testament, although Luke uses it some (Lk. 1:32, 35, 76).45 It was an expression used among the pagans and even among the Greek-speaking Jews. Concern with the way of salvation (Gk. soterias) was also something with which pagan people were familiar. Many vows and prayers went up to the Most High God regarding this subject.46
“She kept this up for many days. Finally Paul became so annoyed that he turned around and said to the spirit, ‘In the name of Jesus Christ I command you to come out of her!’ At that moment the spirit left her” (16:18). Here we are amazed at the patience and long-suffering of Paul. He put up with this demonic harassment for many days. In the recent Charismatic era some people had little patience with demons. In the first five minutes of her action some eager exorcists would have cast the demon out, or at least tried to do so. Can we even imagine Charismatics getting on a ship that sailed under the sign of the pagan gods Castor and Pollux (28:11)? Yet, Paul did, and apparently thought nothing about it. In our dealing with evil spirits we need wisdom and some patience as well. Also, when Paul commanded the demon to leave it left immediately. There was no tiring and frustrating all night exorcism.
In the New Testament it was mostly Jesus and his disciples who did exorcisms. However, the Lord has given all believers power and authority to do these works. Jesus said, “Very truly I tell you, whoever believes in me will do the works I have been doing, and they will do even greater things than these, because I am going to the Father” (Jn. 14:12).
We may wonder if this girl became a convert and began to meet with the church down by the riverside. Such a thing is entirely possible, but we cannot know for sure. The young girl was a slave of her cruel masters, however, many slaves became members of the new churches.
PERSECUTION ARISES
When her owners realized that their hope of making money was gone, they seized Paul and Silas and dragged them into the marketplace to face the authorities. Acts 16:19
Bruce remarks about this, saying, “When Paul exorcized the spirit that possessed her, he exorcized their source of income as well.” 47 It seems that these cruel owners were not the first or the last of folks who would place their own material gains above the gospel of the Lord Jesus. It is forever amazing that evil men are not able to acknowledge the clear miracles of God. They are more interested in their vested self-interests (cf. Lk. 6:6-11). Thus, they dragged Paul and Silas to the marketplace and before the authorities.
“They brought them before the magistrates and said, ‘These men are Jews, and are throwing our city into an uproar by advocating customs unlawful for us Romans to accept or practice’” (16:20-21). We immediately see that the girl’s owners began by playing on the latent anti-Semitism of the mob, for “anti-Jewish sentiment lay very near the surface in pagan antiquity.” 48 Likely it is for this reason that Luke, who was a Gentile and Timothy, who was half-Gentile were not arrested. No doubt anti-Semitic feeling was running high at this time in the empire. In AD 49, Claudius had forced all the Jewish people out of the city of Rome.
Paul and Silas were dragged before the magistrates and charged. In a Roman colony there were two chief magistrates called in Greek strategoi and in Latin praetors.49 Perhaps the thing feared most in the Roman world was an uproar or a riot among the subjects. It was a primary duty for magistrates to avoid civil disruption at all costs. The other charge brought against Paul and Silas was that they were advocating unlawful customs. They were introducing a charge that Paul and Silas were “advocating a religio illicita and thus disturbing the Pax Romana.” 50 With an illegal religion they were disturbing the Roman peace.
“The crowd joined in the attack against Paul and Silas, and the magistrates ordered them to be stripped and beaten with rods” (16:22). This seemed to be quite a hasty decision. In those days the attendants of the magistrates were called lictors. As a symbol of Roman authority they carried in their hands a bundle of rods or canes bound in a circle around an axe. This symbolized the authority not only to chastise but to execute.51 Paul and Silas were stripped and publicly punished with these canes. This was painful and humiliating, however, it was not as serious as the Roman scourging that Jesus endured.52 In 2 Corinthians 11:25, Paul would later tell us that he had been beaten with rods three times.
“After they had been severely flogged, they were thrown into prison, and the jailer was commanded to guard them carefully” (16:23). With such punishment in the Jewish world there was a strict limit of 40 lashes that could be given. In order not to exceed this limit, only 39 lashes were usually administered (cf. 2 Cor. 11:24). There were no such restrictions with a Roman beating. Later, Paul would say that he was beaten “beyond measure” (2 Cor. 11:23 NKJ). Bruce says that although the Roman army developed many fine qualities, these did not include the milk of human kindness.53
When the beating was finished Paul and Silas were thrown into jail and the jailer was charged to watch them carefully. The jailer was no doubt an army veteran, like so many others in the colony of Philippi.
“When he received these orders, he put them in the inner cell and fastened their feet in the stocks” (16:24). These ancient cells were cold, damp and extremely uncomfortable. Very little light reached into their dark and drab interiors.54 To make matters worse Paul and Silas were placed into stocks. These could make the prison stay extremely uncomfortable as the legs could be stretched out in a painful manner. All this was in addition to the extreme agony from the severe beating.
A PRISON MIRACLE
About midnight Paul and Silas were praying and singing hymns to God, and the other prisoners were listening to them. Acts 16:25
Can we just imagine Paul and Silas, in the darkness of their cell, with their painful stripes, with their feet in stocks, singing praises to God? Psalm 139:12 says, “even the darkness will not be dark to you; the night will shine like the day, for darkness is as light to you.” Surely, here is a picture of singing songs in the night (Job 35:10); of joy in the midst of suffering (Rom. 5:3; Jas. 1:2; 1 Pet. 5:6).55 Tertullian (160-220) said of it, “The legs feel nothing in the stocks when the heart is in heaven…” 56
Apparently the other prisoners were not cursing at them but were listening to them. The Greek word used here is epēkroōnto. It is a rare verb and it has the meaning of pleasurably listening to music.57 Obviously, the prisoners were touched and it may explain why they never attempted to escape the prison.
“Suddenly there was such a violent earthquake that the foundations of the prison were shaken. At once all the prison doors flew open, and everyone’s chains came loose” (16:26). Stedman cannot resist a lighter note here exclaiming: “Somebody has said that the gospel entered Europe through a sacred concert which was so successful that it brought the house down!” 58 The earthquake was a mighty miracle of God and it came with perfect timing to bring deliverance to the missionaries and salvation to the jailer. Utley says, “This was a natural event, but with supernatural purpose, timing, and effect.” 59
“The jailer woke up, and when he saw the prison doors open, he drew his sword and was about to kill himself because he thought the prisoners had escaped” (16:27). No doubt, even in the darkness, Paul could see the dim outline of the jailer and realize that he was about to take his own life. It was in this area centuries before that Brutus and Cassius had taken their own lives when they sensed that their armies were defeated. In the Roman world, if a guard allowed a prisoner to escape he must take the penalty that the prisoner would have received.60 When one was facing such shame the only honorable course left was suicide.
“But Paul shouted, ‘Don’t harm yourself! We are all here!’” (16:28). It is always amazing how faith in God puts the believer in control of uncontrollable situations. Suddenly, Paul who is in jail is now in charge. We will see a similar thing much later as Paul is being transported by ship to prison in Rome. When the storm virtually destroyed the ship, Paul became the person in charge and began to give orders to the captain, crew and passengers (27:13-44).
A JAILER’S CONVERSION
The jailer called for lights, rushed in and fell trembling before Paul and Silas. He then brought them out and asked, “Sirs, what must I do to be saved?” Acts 16:29-30
This is the picture of a man under deep conviction. He had no doubt heard the singing and praising. Perhaps he had earlier heard the possessed girl speak of the way to be saved. Probably he was wrestling with his own evil conscience concerning his mistreatment of the innocent. However, the earthquake, coming at this precise time, caused him to shake and tremble. He asked, “Sirs, what must I do to be saved?” Pett says, “it seemingly came home to him that the earthquake must have been the result of these two men and their prayers.” 61 Barnes says of the question, “‘What must I do to be saved?’ – “Never was a more important question asked than this.” 62 Unfortunately, we are in an age today when this question is seldom asked. People do not even seem to ask or care what salvation means. Few seem to feel the need of it.
“They replied, ‘Believe in the Lord Jesus, and you will be saved— you and your household” (16:31). Guzik tells the story of a British army chaplain named Bishop John Taylor Smith. He devised a unique test for candidates to the chaplaincy. “He asked them to say how they would speak to a man injured in battle, who had three minutes to live, how to be saved and come to peace with God. If they couldn’t do it within three minutes, they weren’t fit for the chaplains service.” 63 Certainly, Paul would have qualified.
The good news of the gospel is that all those who believe in the Savior will be saved (cf. Acts 11:14; 16:15; 18:8; 1 Cor. 1:16; 16:15). Paul makes the invitation even broader in Romans 10:13: “for, ‘Everyone who calls on the name of the Lord will be saved.’” Can it be said any simpler than Paul has said it? Everyone means you and everyone means me. “Faith alone in Jesus will save both the jailer and his household.” 64 Of course, when a person is truly saved there will be fruit in that person’s life. There will also be discipleship.
“Then they spoke the word of the Lord to him and to all the others in his house” (16:32). One thing we see repeatedly in Acts is the importance of sound Bible teaching. The earliest disciples continued steadfastly in this apostolic teaching. Unfortunately, today’s church puts the emphasis in many other places and neglects Bible teaching. Christians cannot grow and mature without the pure milk of the word of God. Peter adds: “Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation, now that you have tasted that the Lord is good” (1 Pet. 2:2-3).
“At that hour of the night the jailer took them and washed their wounds; then immediately he and all his household were baptized” (16:33). Now we begin to see the fruits of a converted life. The jailer did something. He washed the wounds of Paul and Silas. Kretzmann says, “…Paul and Silas, in turn, gave to both the jailer and all the members of his household a washing to remove all the stains on their souls.” 65 Immediately afterward, the Jailer and his household were baptized. We notice once more how biblical baptism happens immediately after one is saved. The church has made a dreadful mistake in prolonging baptism. Of course, after baptism, new saints are immediately given the gift of the Holy Spirit and are filled with joy. The church has also delayed and confused this issue. Bruce adds here, “If nothing is said explicitly of their receiving the Holy Spirit, this is implied in the emphasis on the rejoicing which filled the house.” 66
There is more fruit still of this converted life. “The jailer brought them into his house and set a meal before them; he was filled with joy because he had come to believe in God— he and his whole household” (16:34). Quite simply, conversion brings a changed life. It brings obedience and it brings good works. It brings a completely changed attitude toward one’s self, toward others and toward God. The jailer was a brand new creation (2 Cor. 5:17). Someone has said: “I care not a jot for that man’s religion whose very dog and cat are not the better for it.” 67 Surely, this jailer would never again treat people as he had treated them in the past.
MAGISTRATES WITH RED FACES
When it was daylight, the magistrates sent their officers to the jailer with the order: “Release those men.” Acts 16:35
The magistrates sent their lictors the next morning to have Paul and Silas released. “They had probably only wanted to teach them a lesson about the peril of disturbing the peace in a Roman colony and felt that a public flogging and a night in the city’s jail would be sufficient to do that.” 68 Jamieson, Fausset, and Brown think that rumors of some of the supernatural happenings may have reached the magistrates and they were in a big hurry to get rid of them.69
“The jailer told Paul, ‘The magistrates have ordered that you and Silas be released. Now you can leave. Go in peace’” (16:36). Undoubtedly, the jailer now had a great sense of relief. His life has been spared; he has been saved, baptized and filled with God’s Holy Spirit. And now he has safely guarded his prisoners that are about to be released. O Happy day!
“But Paul said to the officers: ‘They beat us publicly without a trial, even though we are Roman citizens, and threw us into prison. And now do they want to get rid of us quietly? No! Let them come themselves and escort us out” (16:37). By the early second century BC Rome had passed the Valerian and Porcian laws that exempted Roman citizens from degrading forms of punishment. The laws gave citizens other rights as well. These early laws had just been reaffirmed by the Julian law that dealt with public disorder.70 Paul and Silas came under the protection of these laws for they were both Roman citizens.
These magistrates in their haste had made a very serious legal blunder. In fact, it was entirely possible that they could lose their positions if the issue came to light. Paul was no doubt happy to play cat and mouse with these officials. A. N. Tilton refers to this situation as the first recorded “sit in.” 71
“The officers reported this to the magistrates, and when they heard that Paul and Silas were Roman citizens, they were alarmed. They came to appease them and escorted them from the prison, requesting them to leave the city” (16:38-39). The magistrates were likely aware of the Roman law that citizens who had not committed a crime could not be expelled from a Roman city.72 Obviously, the magistrates were walking gingerly. They aimed to appease the missionaries. They could only request or beg them to leave the city.
Paul was intent on leaving Philippi with his honor intact. Such a thing would not leave a blot on the church. Thus the strong church at Philippi began with this tremendous miracle. They would not be able to forget it but would likely pass it down to their children and children’s children.
“After Paul and Silas came out of the prison, they went to Lydia’s house, where they met with the brothers and sisters and encouraged them. Then they left” (16:40). There must have been a great deal of joy and rejoicing at Lydia’s house that day. “Shouts of joy and victory resound in the tents of the righteous: ‘The LORD’s right hand has done mighty things!’” (Ps. 118:15). Likely the jailer and his family and perhaps even the once possessed young girl were able to join in this great celebration.
Then Paul and Silas went on their way. It seems that Luke stayed behind at Philippi to teach and encourage the church, for the “we sections” end for a season. He is possibly the “true yokefellow” Paul salutes in Philippians 4:3.73 It seems that Timothy also stayed behind for a time.
Paul had suffered greatly to birth this church and, perhaps for this reason, he was always closer to the Philippians than other of the churches. The church at Philippi was also close to Paul and often supported his work while other churches did not.