The Book of Acts
Lesson Number 71
TRANSLATION LEGEND: ALT = Analytical-Literal Translation (2005), AMPLIFIED = Amplified Bible (1965), ASV = American Standard Version (1901), BBE=Bible in Basic English (1949), DRA = Douay-Rheims (1899), ERV = English Revised Version (1885), ESV = English Stand Version (2001), GNB = Good News (1966), GWN = God’S Word (1995), IE = International English, ISV = International Standard Version (1967), JPS = Jewish Publication Society (1917), KJV = King James Version (1611), L.ITV = Literal Translation of the Bible ((1976), LIVING = Living Bible (1971), MKJV = Modern KJV (1962), MONTGOMERY = Montgomery’s New Testament (2001), MRD = Peshitta-James Murdock Translation (1852), NAB = New American Bible (2002), NASB = New American Standard Bible (1977), NAU = New American Standard Bible (1995), NIB = New International Bible, NIV = New International Version (1984), NJB = New Jerusalem Bible (1985), NKJV = New King James Version (1979), NLT =New Living Translation (1996), NRSV = New Revised Standard Version (1989), PHILLIPS = J B Phillips New Testament (1962), PNT = BISHOP’S New Testament (1595), RSV = Revised Standard Version (1952), TNK = JPS Tanakj (1985), Webster = The Webster Bible (1833),WEYMOUTH = Weymouth’s New Testament (1903), WILLIAMS = William’s New Testament (1937), TYNDALE = Tyndale’s Bible (1526), WYCLIFFE = Wycliffe New Testament (1382), YLT =Young’s Literal Translation (1862).
---------- Lexicon and Bible Translation Codes with Identification -----------
LEXICON LEGEND: FRIEBERG = Friberg Lexicon, UBS = UBS Lexicon, LOUW-NIDA = Louw-Nida Lexicon, LIDDELL SCOTT = Liddell Scott Lexicon, THAYER = Thayer’s Greek Lexicon, LEH = LEH Lexicon, GINGRICH = Gingrich Lexicon
DISCLAIMER: The quoting of other translations is not to be taken as a condoning of them. My purpose is rather to show the remarkable diversity, and sometimes outright contradictions that exist among these various versions of Scripture. Our understanding of the Word of God ultimately depends upon our comprehension of the Lord Himself and His eternal purpose. Where this understanding is not present, we are shut up to scholasticism and conjecture, both of which are of the world, not of God.
THE CONVERSION OF THE PHILIPPIAN JAILER
“16:25 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 their 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. 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 us 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 Romans. 39 And they came and besought them, and brought them out, and desired them to depart out of the city. 40 And they went out of the prison, and entered into the house of Lydia: and when they had seen the brethren, they comforted them, and departed.” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .(Acts 16:25-40)
INTRODUCTION
BRIEF SUMMARY OF THE TEXT
Having arrived where they had been called by God, Paul and Silas have reaped a preliminary harvest in Lydia and her household, giving the “help” that was called for in Paul’s vision. Now, in the process of going to the place of prayer, they have confronted a women with a “spirit of divination.” Paul then “helped” that woman by commanding the oppressing spirit to leave her. The outcome, however, was their violent arrest, beating, and incarceration in the inner prison, with their feet in stocks. Here we will find a man and his house who also needed “help” – hungry souls that needed to hear the Gospel. God will intervene in this circumstance, opening the prison, and loosing the bonds that held the prisoners. All of this will be done within the framework of prayer and praise – a spiritual environment that is duly noted in heaven, which is the Control Center of the earth and those who are in it. Things will be worked together for the good of Paul and Silas, and the salvation of men.
REVIEWING THE ORIGINAL CALL
The original call into this region was a vision of “a man of Macedonia” standing and pleading, “Come over into Macedonia and help us” (16:9). As Paul and his companions considered the vision, they immediately “endeavored to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them” (16:10). It is possible, within the context of a highly organized and structured religious institution, to envision vast numbers of people in Macedonia, ready to be harvested for Christ. However, to this point, that is not how all of this has played out.
➪ One woman and her household have been helped, with the Lord opening her heart so she could attend to the Word spoken by Paul (16:14-15).
➪ A young woman who was possessed by a “spirit of divination” has been delivered after following Paul and company for many days (16:16-18). She had surely been helped.
To this point, there is no further record of any successful ministry in Macedonia. In their brief stay in the home of Lydia, we assume they ministered to the saints. We may also assume that Paul and Silas continued to minister at the river, which was a place of prayer – but there is no record of such a ministry.
Now, in our text, another individual and his household will surface while Paul and Silas are imprisoned, and they will be helped. They will hear the Gospel, obey the form of the doctrine delivered to them, and Paul and Silas will be briefly welcomed into their home. We may assume that Paul and Silas testified to the other prisoners, but we have no record of that kind of activity.
In our text, and after Paul and Silas are released from prison, they return to Lydia’s house, comfort them, and depart to Thessalonica, which was approximately one hundred miles southwest of Philippi. It was also in the region of Macedonia.
Therefore, to this point, the reported activities of helping those in Macedonia, and preaching the Gospel to them consists specifically of two individuals and those with them: Lydia, and the Philippian jailer. However many were included in their households also heard the Gospel, possibly some additional women by the river, and prisoners in the jail where Paul and Silas had been incarcerated. I do not know of a religious organization that would consider that kind of success worthy of the investment of at least four men, a lot of inconvenience, and a severe beating. Yet, this is precisely how heaven worked. This is how the Head of the body directed His church. It is how the Holy Spirit directed sensitive souls into the will and purpose of God.
It would not be possible to build an religious institution on a mission like this. Ponder the following.
➪ If, for example, a mission for the poor is started, it postulates the presence of a lot of poor people. Yet, the God of heaven moved his holy prophet about, focusing on one poor widow, to whom, He gave adequate supplies – and even Jesus made a point of this (Lk 4:25-26).
➪ If a person wanted to start a ministry to lepers, it would also presume the existence of a lot of lepers. Yet, when God was moved to heal a leper during the time of Elias, He did not select any of the many lepers in Israel, but ministered to one, who was Naaman a Syrian – and Jesus made a point of that also (Lk 4:26-27).
The ministry of Jesus also revealed this manner of Divine working. He would often focus his attention on one person of an area, and then depart.
➪ On one occasion, He sailed across a sea to the land of the Gadarenes, healed a man who was possessed by a legion of demons, and then returned to his boat and went to the other side (Mk 5:1-21).
➪ Another time He went into the city of Nain, raised the only son of a grieving widow from the dead, and went His way (Lk 7:11-17).
➪ Yet another time He went to the coasts of Tyre and Sidon, healed a woman’s daughter, and “departed from thence” (Matt 15:21-28).
The point is that God has represented Himself as seeking individuals, not multitudes. In fact, there were times when Jesus “sent the multitudes away” (Matt 14:22-23). One time, when He saw “the multitudes, He went up into a mountain: and when He was set, His disciples came unto Him” (Matt 5:1). Another time, when He saw the multitudes He was moved with compassion, and asked His disciples to pray the Lord of the harvest that He would sent forth laborers into His harvest (Matt 9:36-38).
Ponder the individuals to whom, Jesus have special attention. Nicodemus, Zaccheus, Jairus, a centurion, a Syrophencian woman, a grieving widow from Nain, an potent man at the pool of Bethsaida, Bartimaeus, a father with a son who was vexed by a demon, a certain leper, and many others. And why was this so? Because there are certain people that draw the attention of Jesus – people who have faith, and seek Him for who He really is.
Philip was called away from the multitudes to minister to a single man who was pondering the Scriptures (Acts 8:25-29). Peter was called to go to the house of Cornelius (Acts 10:10-20).
On this matter of Divine quest and preference, God has spoken with remarkable clarity.
➪ “But now thy kingdom shall not continue: the LORD hath sought him a man after his own heart” (1 Sam 13:14).
➪ “For the eyes of the LORD run to and fro throughout the whole earth, to show himself strong in the behalf of them whose heart is perfect toward him” (2 Chr 16:9).
➪ “For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones” (Isa 57:15).
➪ “For all those things hath mine hand made, and all those things have been, saith the LORD: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at My word” (Isa 66:2).
➪ “And I sought for a man among them, that should make up the hedge, and stand in the gap before me for the land, that I should not destroy it: but I found none” (Ezek 22:30).
Our text confirms this is a consistent Divine manner. The Lord is seeking those who are pure in heart, who are suitable to labor with Him. There is no way to fit the events covered in the sixteenth chapter of Acts into an institutional setting. Exactly what kind of organization could you build on this kind of activity? In fact, it would have no appeal to a career or institutionally minded person. However, this did appeal to Paul and Silas, and they entered into the work wholeheartedly. Such people have a different set of values. They see things differently, and define opportunities and duties unlike those who are of the world. They react to circumstances in a way that brings true advantages to men, and glory to God. They are living for different reasons, and have different expectations.
AT MIDNIGHT
“ 16:25 And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them.”
The scene opens with Paul and Silas in the inner prison, bruised and bleeding, and with their feet bound in stocks. It had been a long day for them, having been dragged into the city square, falsely charged before the magistrates of the city, then beaten mercilessly. And all of this occurred while they were fulfilling the mission to which the Lord had called them. How will they react to all of this? Will they be angry with God, or cast down in spirit, wondering why all of these injustices have happened to them? Today, preachers and teachers are telling the people that reactionary responses are normal, and that we should not be surprised when they are found in us. Is all of this really so? Are Paul and Silas supermen, or are they representative of the kind of people that love the Lord and live by faith. Is their reaction the normal one for believers? Indeed, I will unhesitatingly affirm that it is! What we will now read is the account of men who were living by faith and walking in the Spirit. This is how hope impacts the human spirit, and what spiritual insight does for the soul of the redeemed.
AT MIDNIGHT
“And at midnight . . . ” Other versions read, “about the middle of the night.” BBE
Midnight is what the name suggests – mid-night, or the middle of the night. It is most dark at that time, and ordinarily movement and activity are unusual then. “Midnight” was the time the Lord went through the midst of Egypt by the hands of his angel (Ex 11:4; 12:29). It was also at that time that Israel made its exodus from Egypt, with Pharaoh and all of Egypt urging them to go Ex 12:31-36). “Midnight” is when Samson got up and carried away the gates of the city of Gaza (Judges 16:3). David thought so much of the Lord that he declared, “At midnight I will rise to give thanks unto thee because of thy righteous judgments” (Psa 119:62). In His parable of the ten virgins, Jesus said that it was “midnight” when the cry was made, “Behold, the bridegroom cometh; go ye out to meet him” (Matt 25:6). There was such a hunger for the Word in Troas, that when Paul was there he “continued his speech until midnight” (Acts 20:7).
We can tell from the words that follow that Paul and Silas had not merely been spending the night acutely conscious of pain, wondering why this had happened to them, and where they might have gone wrong. To be sure, they were very aware of their condition in the body, but it was not their dominant consideration. It is one thing to read the words, “For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal” (2 Cor 4:17-18). However, it is quite another thing for them to be our personal testimony. Such marvelous expressions can be read and considered as a goal, or something that it is best to do. However, that is not how they are written. “Our light affliction” is not a reference to what may come, but what is present. It is not something that is viewed as lengthy and tedious, but “is for a moment.” The affliction is not seen as something that is working against us, but is working “for us a far more exceeding and eternal weight of glory.” That is, although it is taking something from us in this world – fleshly strength, abilities of expression, etc. – it is causing a greater measure of glory that is infinitely larger than the affliction. All of this is taking place “while we look not at the things that are seen.” That is, although the affliction is a very real experience, we do not focus upon it. That is not what has captured our attention. It does not dominate our thinking, and is not the subject of our deeper and prolonged contemplation. Our minds, however are not void, but are devoted to the consideration of “unseen things” that belong to us, but are yet to be experienced in their fulness. Faith constrains us to reason in this matter while we are enduring the affliction: “for the things which are seen are temporal; but the things which are not seen are eternal” (2 Cor 4:18).
In fact, affliction, when experienced in faith and hope, actually moves us to consider what is to come. It becomes more prominent in our thinking than the things that are now taking place. Our minds are moved away from this present evil world (in which the affliction is taking place), to the world to come, and the glory that awaits us . Thus faith reasons, “For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens” (2 Cor 5:1). While in the body, and enduring affliction, faith moves us to “groan” under the burden. This is not a groaning like Israel in Egyptian bondage. It is rather the groan of travail in which hope reminds us, “For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens” (2 Cor 5:1). That “house not made with hands” is the “glorious” body that we will receive at the resurrection of the dead, when Jesus comes in all of His glory (Phil 3:20-21). It already exists, “in the heavens,” and is awaiting our occupancy. In that body, there will not be a solitary remnant of death, or the possibility of afflictions and infirmities, which are all facets of, and preliminary to, death.
Now, God has revealed that leaving our present bodies and entering into that “building of God, an house not made with hands, eternal in the heavens,” is actually why we have been born again, being “created in Christ Jesus” (Eph 2:10). We have not been regenerated in order to a more pleasant life in the world – although that is often our experience. It was not in order to a better family life, which may or may not be our portion. It was not in order to financial stability, or various forms of success in this world. All of those things may very well be experienced, but they are NOT the reason for the salvation of God. There is a greater reason.
This is not mere religious conjecture, but is stated succinctly and with great power. “Now He that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit” (2 Cor 5:5). The New American Standard Bible reads, “Now He who prepared us for this very purpose is God, who gave to us the Spirit as a pledge.”
We know from this that the Holy Spirit is given to us to empower and equip us to go through sufferings that would otherwise be intolerable. That blessed Spirit can cause faith and hope to so flourish that it will diminish the strength of affliction. It will enable the contemplation of glory to outweigh the experience of suffering – and that is because the glory itself outweighs all grievous human experience. In other words, when we enter into the glory, even the recollection of the sufferings will be “swallowed up” of life.
Now, that is the doctrine concerning affliction – but the doctrine strictly comports with the experience of the believer. Paul testified in Second Corinthians that this was what he was experiencing under the chaffing voyage through affliction. His words were a personal witness as well as sound doctrine. Moved by the Holy Spirit, he wrote them down so that those who followed him could have the same perspective and experience through their “wisdom and spiritual understanding” (Col 1:9).
Our text lifts the doctrine out of the domain of theory, translating it into life. What we will now read is the record of “the work of faith” being fulfilled by Divine “power” (2 Thess 1:11).
THEY PRAYED AND SANG PRAISES
“ . . . Paul and Silas prayed, and sang praises unto God . . .” Other versions read, “praying and singing hymns,” NKJV/NASB/NIV/NSRV “making prayers and songs,” BBE “in praying, were praising God with singing,” DARBY “prayed and sung Psalms,” GENEVA “prayed and lauded God,” PNT “praying and singing songs,” IE and “praying and singing hymns of praise.” AMPLIFIED
The word “praises” is translated from the Greek word u[mnoun (hoom-noon) – the word from which we get the word “hymns.” The word means “a sacred song of praise to God, especially of thanksgiving” FRIBERG “a song with religious content.” LOUW-NIDA
As used in Scripture, a “hymn” is an insightful utterance of praise. It is in no way associated with mimicry, pretension, or some form of vain repetition. The Greek Septuagint version of the Scriptures use the word “hymn” in describing the praises David ordained in the Temple: evn u[mnoij [hymns] Dauid. It is generally understood that this related chiefly to his Psalmic praises, which were noted for their insight and spiritual precision. They are a Scriptural example of hymnology.
The language conveys the idea of prayer and singing being joined together, so that in their prayers, they broke forth in the singing of praise. Petition was thus blended with praise, and supplication with thanksgiving. Such a marvelous blending of articulation is the fruit of faith and hope, both of which are discerning and precise. When either prayer or praise degenerate into shallow and endless repetition, they cease to have any true value.
Paul and Silas saw beyond their earthly circumstance. They were able to associate what has happening to them with Divine appointments. Early in the history of the church, this was also expressed by the apostles. After being beaten and commanded to speak no more in the name of Jesus, “they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His name” (Acts 5:41). The reasoning is based upon the revealed fact – “If we suffer, we shall also reign with him” (2 Tim 2:12). In more detail, Paul wrote to the Thessalonians, “So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure: which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer” (2 Thess 1:4-5). Reasoning from effect to cause, unusual suffering and persecution are evidence of the appointment of unusual glory.
Suffering and affliction also confirm that believers are out of place in this world – that is, they are not of the world. They have been made for another place, where they will fit in perfectly. Thus, from the higher perspective, Paul and Silas had good reason to sing praises to their God.
THE PRISONERS HEARD THE
“ . . . and the prisoners heard them.” Other versions read, “the prisoners were listening to them,” NKJV/NASB/NIV “in the hearing of the prisoners,” BBE “the other prisoners listened attentively.” CJB and “as the prisoners listened.” NAB
As used here, the word “heard” means “to listen to, with the probable implication of one's own interest.” LOUW-NIDA The prisoners were not merely aware of some sounds emitting from the cell of Paul and Silas. They were attentive to, and interested in, what they were saying. This signifies God’s messengers were lifting up their voice, not just mumbling some words. The sound was distinct enough to capture the attention of the other prisoners. In the words of Paul and Silas the prisoners were hearing of the God on whom they relied. They were being exposed to thanksgiving, which was not common among idolaters. They heard men praying and singing who were not in despair, although they had been treated harshly, and were confined in the inner prison, with their feet in stocks.
It is good to remember that those who remain “in the body” (Heb 13:3), are, in a sense, also “prisoners.” It is important that they hear expressions from us that confirm the superiority of life in Christ. No person who wears the name of Christ who grumbles and complains will be able to leave a wholesome influence upon their generation. In such expressions, they only confirm that, at the root, they are no different from other men.
THERE WAS A GREAT EARTHQUAKE
“ 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.”
In keeping with the Divine manner, a hopeless situation will instantly be changed to one of hope. This will not be something that is gradual, but will take place immediately and effectively.
SUDDENLY
“And suddenly . . . ” Every major version reads the same – “suddenly.” As used here, this word means “unexpectedly,” FRIBERG “pertaining to an extremely short period of time between a previous state or event and a subsequent state or event,” LOUW-NIDA and “immediately, at once.” GINGRICH In English, the word “suddenly” means, “marked by or evidencing abruptness or haste . . . made or brought about in a short time.” Synonyms are listed as “short, sudden, unanticipatedly, and unexpectedly.” MERRIAM-WEBSTER
In this text, “suddenly” speaks of Divine intervention – a forced intrusion into the affairs of men. Something that happens “suddenly” is immediate, effective, abrupt, and unexpected.
Here, it is God Almighty who acted suddenly, without warning, without prelude, without and prophecy. He caused something to occur in the world He created, at a precise point in time, and in an exact location. That is how precisely He governs the world! So far as we know, there was no indication that He was going to move in such a manner. He did not interrupt the mock trial of Paul and Silas. He did not disrupt their flogging, causing the one doing it to die, or causing his hand to wither – all of which was well within His power. He did not stop the magistrates from having Paul and Silas thrown into prison, or the prison keeper from putting their feet in the stocks. According to appearance, there was nothing that suggested God was going to intervene in this whole matter – but He did!
THERE WAS A GREAT EARTHQUAKE
“ . . . there was a great earthquake . . .” Other versions read, “a violent earthquake,” NIV “an earthquake so violent,” NRSV “an earth-shock,” BBE “a great shaking,” MRD “a severe earthquake,” NAB “a massive earthquake,” NLT and “a violent shock of earthquake.” WEYMOUTH
So far as the ranking of earthquakes, this was not an ordinary one. It was extraordinary, severe, violent, and massive within the context of earthquakes!
Now, at the midnight hour, the Creator of the world interrupts the affairs taking place there. He causes something to happen that was not, strictly speaking, scientific. This earthquake was not one that could have been predicted by an analysis of the arrangement certain plates in the belly of the earth, or certain fault lines that existed. This earthquake started and ended with a Divine word.
It was also very pointed. It occurred on the continent of Europe, in the region of Macedonia, in the city of Philippi, and within a specific prison. It also came at an exact time.
There is also something else to consider. The command for this earthquake passed through the domain of “the prince of the power of the air” (Eph 2:2). The realm occupied by “spiritual wickedness in high places” (Eph 6:12) had to yield to the command, even though it was interrupting what they were doing. This event would reverse the judgment of men who were under Satan’s control – but there was nothing that the powers of darkness could do about it. This is how effectively the God of heaven operates.
Also, consider that, so far as men are concerned, God moved in this manner in the behalf of only two men – not a whole city, not a church, but two men! Do not doubt what heaven will do for those who have put their trust in God, forfeited their own wills, and taken up His cause! Also, do not expect that the Lord of heaven and earth will move in such a manner for those who do not extend themselves for His glory, or live in a manner that is fundamentally self-centered.
THE CALCULATED EFFECTS
“ . . . so that the foundations of the prison were shaken: and immediately all the doors were opened, and every one's bands were loosed.”
This was a precisely controlled earthquake, not a chaotic one. This is contrary to the very nature of earthquakes. The effects of earthquakes generally appear to be random, and certainly do not yield advantages to those within the area where it occurs. But that is not the nature of this earthquake. Something specific is accomplished by this quake. It is great, but so focused, that there will be no deaths, and not a single recorded injury.
The Foundations of the Prison Were Shaken
Other versions read, “the base of the prison was moved,” BBE “shook the prison to its foundation,” CJB and “the foundations of the jail shook.” NAB
There are at least two things that ought to be noted. First, it is the structure above ground that is usually shaken by an earthquake. Here, however, it was the foundation of the structure. Secondly, the prison house was not shaken down, which is also the ordinary impact of an earthquake. Here, the house was shaken, but not in a destructive manner. In other words, this was a precisely controlled earthquake.
From the earthly point of view, care is taken to construct houses of incarceration so they are not vulnerable. However, from heaven’s viewpoint, all places of containment are vulnerable. Their purpose can be nullified in a moment of time. Of course, this is true of all forms of restriction, confinement, or containment. It may be an infirm body, a vessel at sea, a sick bed, or some form or moral bondage. It is all subject to the Lord of heaven and earth. How blessed it is to consider such realities!
Also, there is no record of any other part of Philippi being affected by the earthquake. It was strictly localized, which is also a most extraordinary phenomenon. There was a specific purpose being carried out in this earthquake, and that is exactly what will be accomplished by it.
Immediately All the Doors were Opened
Other versions read, “all the prison doors flew open,” NIV “quickly opened,” IE and “instantly the doors all flew open.” WEYMOUTH
This is probably the only time in human history when an earthquake had such an impact. Note, it was not only the doors of the cell in which Paul and Silas were bound that were opened. They were the specific target of Divine attention. However, they had been praising God, and the other prisoners had been listening intently to them. Now, those prisoners will behold the answer of God to those midnight praises. ALL the prison doors were opened – suddenly and decisively. At the word of the King, they all “flew open.” The doors were not destroyed, but they were opened, standing ajar to testify to the power of the Almighty. What kind of natural earthquake could do something like that?
Do you not see that the very existence of a God whose word has such marvelous power makes hopelessness folly to those who believe? This is precisely why hope keeps the soul. It is anchored in heaven, which is the citadel of all power. For those who put their trust in God, there is no such thing as a circumstance that is totally hopeless. Sing, saints of God! Sing at the midnight hour, where everything appears to be against you! Sing when it is the darkest, and you are at the greatest disadvantage! Shout out the words of Isaiah the prophet: “Say to them that are of a fearful heart, Be strong, fear not: behold, your God will come with vengeance, even God with a recompense; He will come and save you” (Isa 35:4). God can open doors that appear firmly secured – even invincible. Our text is a record of that being wrought in the domain of sight and sense. However, it is a confirmation that unseen doors of confinement can also be opened at His word.
Everyone’s Bands were Loosed
Other versions read, “everyone’s chains were loosed,” NKJV “everyone’s chains were unfastened,” NASB “everybody’s chains came loose,” NIV “everyone’s fetters were unfastened,” RSV “everyone’s chains came off,” BBE “the chains of all were pulled loose,” NAB “the bonds of all prisoners came loose,” NIB “the chains of every prisoner fell off,” NLT “all prisoners were freed from their chains,” IE and “everyone’s shackles were unfastened.” AMPLIFIED
One moment, all of the prisoners were held by chains. The next moment, none of them were bound by chains. They did not break their own chains by a sudden burst of strength – like the Gadarene demoniac. They did not work diligently to saw them in two, or use the forger’s hammer to break them off. They simply “fell off.” NLT How could a natural earthquake do such a thing? Behold the precision and effectiveness of the power of God. He could cause chains to fall off the prisoners without any of them being injured or sustaining a bruise.
OTHER KINDS OF BONDAGE
Of course, there are other kinds of chains that hold men fast – various forms of bondage, or enslavement. Jesus summarized all forms of moral and spiritual bondage in these words: “Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin” (John 8:34). Other versions read “slave of sin,” NKJV/NASB/NIV/NRSV “bondman of sin,” DARBY “bond-servant of sin.” ERV Paul described that condition as living “according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience” (Eph 2:2).
That bondage is demolished instantly when the Son of God makes a person “free indeed” (John 8:36). A person who is freed from sin is under no more obligation to sin that a lame man, who has taken up his bed and is walking, is obliged to spend some time in impotency, once again laying upon that bed. You might as well argue that a blind man who was healed of his blindness must endure periodic seasons of blindness, as that a person freed from sin remains in some sort of bondage to it.
Let no person attempt to persuade us that the iron chains fell off the prisoners in Philippi, but the moral chains remain on those who have been “made free from sin” (Rom 6:18).
I understand that this makes it difficult to explain the presence of an alarming amount of sin in the professed church. Let no one give their ears to the lie that sin, by reason of family background, physiological factors, or social circumstances, overcomes the believer. When sin is found in any person who has professed faith in Christ, there are very real reasons for it. Here are some of them.
➪ They did not “resist the devil” (James 4:7; 1 Pet 5:7-9).
➪ They made a place for the devil, even though God told them not to do so (Eph 4:27).
➪ They did not take advantage of the “way of escape” that comes with every temptation (1 Cor 10:13).
➪ They did not “obtain grace to help in the time of need” – when they were tempted (Heb 4:15-16).
➪ They did not heed the instruction of grace, which teaches us to “deny ungodliness and worldly lusts” (Tit 2:11-12).
➪ They did not follow the leading of the Spirit, mortifying “the deeds of the body” (Rom 8:13-14).
➪ They were not “steadfast in the faith” (1 Pet 5:8-9).
➪ They did not “stand fast in the liberty wherewith Christ hath made us free” (Gal 5:1).
➪ They did not “put on the whole armor of God” (Eph 6:11-18).
➪ They did not focus their attention on eternal things, but chose to look upon temporal things (2 Cor 4:17-18).
➪ They were not pressing toward the mark, viewing all competing influences as “dung” (Phil 3:8-14).
➪ They did not consider their ways (Hag 1:5,7).
➪ They were not living by hope, which compels the believer to “purify himself, even as He is pure” (1 John 3:2-3).
It is to be understood that none of us can say, “we have no sin” (1 John 1:8). But that is not an excuse for sin! It is not an explanation for sin either. Those of honest heart know that when sin erupts, it is for all of the reasons sited above. It is imperative that we do not allow Satan’s ministers to teach us how to account for sin in other ways – like we cannot help it, or that is just the way we are, or it takes time to conquer out old habits. That is nothing more than fleshly jargon inspired from hell. It teaches people to live with sin, while God says to “mortify it” (Col 3:5), put it off (Col 3:8), lay it aside (1 Pet 2:1), cast it off (Rom 13:12), and “sin not” (1 Cor 15:34; Eph 4:26; 1 John 2:1). Let no man teach us we cannot do what God has commanded us to do! Stop your ears to those to suggest God’s requirements are too difficult. Instead, get to the doing of it, believing what Jesus said, “If the Son therefore shall make you free, ye shall be free indeed” (John 8:36).
Let the church send the philosophers, the psychologists, the motivators, and the counselors home! We have no need of them, for our God is “is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us” (Eph 3:20). What need do those who perceive this have for these worldly experts? If they have no power to get Paul and Silas out of their trouble, how could they possibly have any power to get us out of our trouble? Send them home! Tell them to take their programs with them, for the church needs to rid itself of the arm of the flesh! God will come and save us! With but a word, inhibiting circumstances can be changed – changed instantly and effectively. All manner of chains can fall off at His word, whether they are chains on the body, the mind, or the soul! Circumstance must yield to God! It will not yield to anyone else!
Woe, woe, woe to those purveyors of human resolutions to moral and spiritual problems – who market routines, claiming they have some kind of effective power! Their religion is a subtle form of idolatry, and nothing more, for they teach people to rely on something other than God Almighty. They give too much glory to men, and too little to God. The presence of such men is a blotch on the canvas of religion.
THE PRISON KEEPER WAS AWAKENED
“ 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.”
The violent earthquake, strictly controlled from heaven, did not cause the whole complex to fall down. It was gentle enough to simply awaken the jailor, yet violent enough to open every door, and cause ever chain to fall off the prisoners.
THE PRISON KEEPER AWAKENS AND BEHOLDS
“And the keeper of the prison awaking out of his sleep, and seeing the prison doors open . . .” Other versions read, “roused out of sleep and had seen the doors opened,” NASB and “woke up, and when he saw the prison doors wide open.” NRSV
The prison keeper was asleep in the prison complex, apparently to ensure the persons were kept in the jail, as he was instructed. He did not reckon on this, but while he was asleep something had happened. Note, he was not aroused during the earthquake, but after the Divine objective had been accomplished. He must have been close at hand, for he did not yet have any light, and yet he saw the prison doors standing wide open.
In seeing the “doors,” I gather the jailer beheld the cell doors as well as the main doors to the person. The total security of the prison had been decimated by the earthquake, and yet this man was not jostled out of his bed, or covered with falling debris. Note, that the man did not behold any prisoners, and would thus conclude that they had all escaped.
HE DRAWS HIS SWORD
“ . . . he drew out his sword, and would have killed himself, supposing that the prisoners had been fled.” Other versions read, “had escaped,” NASB “had got away,” BBE and “had been fled.” TNT
Scriptures indicate that it was the practice of Roman officials to take the lives of those who did not manage to keep their prisoners incarcerated. When, for example, Peter was miraculously released from prison by means of a holy angel, Herod inquired into his disappearance. It is written, “And when Herod had sought for him, and found him not, he examined the keepers, and commanded that they should be put to death” (Acts 12:19).
In Babylon, even wise men who could not deliver the counsel for which they were responsible were put to death. Once, when the “wise men of Babylon” responded that Nebuchadnezzar had required an answer that no man could provide, it is written “For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon” (Dan 2:12).
This jailer knew that there could be no satisfactory explanation given to the magistrates about the disappearance of his prisoners. He therefore determined to take his own life. He seemed to sense that referring to a natural disaster would not be sufficient under Roman law.
A Principle to be Seen
In His parable of the “pounds,” Jesus even taught that the Lord Himself operated upon the principle of strict faithfulness being required of His servants. Speaking of ultimate accountability He said of the unfaithful steward, “For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him. But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me” (Luke 19:26-27).
That is a strong word, to be sure, but its significance ought to be duly noted. If responsibility to earthly dignities is required, what ought to be said about the responsibility of men to God Himself? It is good for God’s people to rid themselves of any tendency to make excuses for unfaithfulness. Let them rather devote themselves to the God-honoring responsibility that comes with being a steward of His goods, for they are scheduled to give a strict account to Him (Rom 14:12). In this world, for the faithful stewards, God will do nothing to cause their responsibilities to be taken from them, but will rather give them more, in order that they may be rewarded more in the world to come.
PAUL CRIED WITH A LOUD VOICE
“ 28 But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here.”
With the jailer fully intending to take his own life, an immediate and convincing response is required, if the action is to be aborted.
PAUL CRIED WITH A LOUD VOICE
“But Paul cried with a loud voice...” Other versions read, “Paul shouted,” NIV “Paul shouted in a loud voice,” NRSV “Paul called out in a loud voice,” CSB “Paul shouted out as loudly as he could,” GWN “Paul called to him in a loud voice,” MRD “Paul shouted at the top of his voice,” NJB “Paul yelled to him,” LIVING “Paul at once shouted out to him,” WILLIAMS and “Paul called out to him at the top of his voice.” PHILLIPS
Keep in mind that this is a man who has been dragged before the city officials, beaten many strokes with a rod, and thrown into prison, with his feet locked in stocks. Now the door to the cell in which he and Silas have been confined is standing wide open, and his shackles have fallen off. By all rules of human thought, he ought to be weak and fatigued. Yet, he cries out with a loud voice. He does not do so in his own interest, but with a mind to save the life of the jailer who had fastened his feet in stocks, and securely locked his cell.
Here is a classic example of a man who did not live for himself, and whose interests did not revolve around his own affairs. That, dear reader, is the Kingdom norm or standard – the way life is intended to be lived.
DO THYSELF NO HARM
“ . . . saying, Do thyself no harm . . .” Other versions read, “Don’t harm your yourself,” NIV “Do yourself no damage,” BBE “Stop! Don’t kill yourself!” NLT “'Thou mayest not do thyself any harm,” YLT “Don’t do it!” NIV and “Do yourself no injury.” WEYMOUTH
Some time later, when Paul was a prisoner on a ship that was about to be wrecked, “the soldiers' counsel was to kill the prisoners, lest any of them should swim out, and escape.” It was at that time that, by Divine providence, the centurion that was in charge, “willing to save Paul, kept them from their purpose; and commanded that they which could swim should cast themselves first into the sea, and get to land” (Acts 27:42-43). At that time, Paul reaped what he was sowing in this text.
Life in Christ does not yield a cold and heartless spirit. It rather makes for tenderness of heart, with a desire for the showing of mercy. That is confirmed by the loud cry of Paul.
WE ARE ALL HERE
“ . . . for we are all here.” Other versions read, “because all of us are here.” CSB
Paul not only refers to himself and Silas, but to the rest of the prisoners. God had apparently put Paul in charge of the situation, as He did Joseph when he was in prison. I cannot imagine those prisoners remaining in their cells apart from the influence of Paul and Silas. Those prisoners had heard the prayers and praises of these two men. They were also personal witnesses to the response of heaven to the prayers and praises of Paul and Silas. I do not doubt that it made perfect sense to them to yield to their leadership at this time. Therefore, they remained in their cells, while the doors were standing wide open, and their bonds had all fallen away from them.
And for what reason were Paul, Silas, and the other prisoners still present? It was for the sake of this jailer, so he would not take his life!
Different Prison Experiences
The Kingdom of God does operate by principles, but not by specific routines. Every experience of imprisoned saints is not addressed in the same way.
➪ JOSEPH. Joseph was thrown into prison unjustly, and was put in “fetters” which “hurt” him (Gen 39:20; Psa 105:18). Yet, the Lord had mercy on him in prison, giving him favor in the sight of the prison keeper, who committed all of the prisoners into his hand (Gen 39:21-22). In due time, God moved him to be released from prison, and he became the second man in charge of all of Egypt (Gen 41:39-41).
➪ JEREMIAH. Jeremiah was thrown into prison because of his prophecies. The dungeon into which he was thrown had much mud, into which Jeremiah sank (Jer 38:6). One of the eunuch’s of the king, an Ethiopian, reported Jeremiah’s circumstance to the king., stating that the men who had done this were wicked, and that Jeremiah was about to die of hunger. The king told the eunuch to take thirty men and get Jeremiah out of that dungeon. He did this, and Jeremiah was placed in the courtyard of the prison, where he remained until Jerusalem was conquered by Nebuchadnezzar (Jer 38:8-28).
➪ JOHN THE BAPTIST. John the Baptist was thrown into prison at the whim of Herod’s wife, remained there for some time, and was finally beheaded at the request of the same woman (Matt 14:3-11).
➪ THE APOSTLES. The apostles were put into common prison for preaching the Word of God. They were miraculously delivered by an angel of the Lord, and told to return to the Temple and preach “all the words of this life” (Acts 5:18-20).
➪ PAUL AND SILAS. Paul and Silas were severely beaten, thrown into prison, and their feet placed in stocks. An earthquake was sent from heaven, opening the jail cells and loosing their bonds. They remained in their cells, and were eventually escorted from them by the ones who had sent them there (Acts 16:24-39).
➪ PETER. Peter was imprisoned at the behest of Herod, who sought to please the Jews. An angel delivered him from the prison, and he walked out of confinement in the presence of the guards who were completely unaware of what was happening. He went to a gathering of the disciples, and then departed for Caesarea (Acts 12:4-19).
➪ PAUL. Paul was imprisoned in Rome, but allowed to dwell in his own rented house for two years. There he welcomed inquirers, to whom he preached the Word (Acts 28:30-31). Eventually he was martyred, being beheaded by Nero, as history confirms (2 Tim 4:6).
Now, how could you write a prison deliverance procedure from those accounts? There is little similarity in any of the cases, except the reason for the incarceration, which was unjust. Those who live for Christ must do so by faith. They are not offered a guarantee of immunity, or told they will be the obvious victors in every earthly circumstance. While the enemy will ultimately go down in defeat and ignominy, there will be times and seasons when they appear to have the upper hand. That is why Paul testified, “We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed” (2 Cor 4:8-9).
Saints are headed for a place and time when “God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away” (Rev 21:4). There will be no more midnights, restrains, or difficulty, for “there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever” (Rev 22:5). But until then, while we are in the world, we must determine to respond to trouble and hardship in a manner that glorifies God and puts faith and hope on public display. The display of both faith and hope postulate the presence of adversity, in which they tend to flourish.
THE PRISON KEEPER’S RESPONSE
“ 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?”
What a marvelous depiction of alertness in crisis! A man recently beaten and in shackles, and another man about to commit suicide – and yet both are alert to their circumstances, rational, and capable of precise expression. Among other things, this confirms that it is possible for the mind to triumph over difficult circumstances. It is possible for the powers of attention and focus to remain fully intact even though what is around us call for distraction.
HE CALLED FOR A LIGHT
“Then he called for a light . . .” Other versions read, “called for lights,” NASB “sent for lights,” BBE “having asked for lights,” DARBY “asked for torches,” GWN and “told someone to bring a light.” IE
The jailer does not call for soldiers to again shackle the prisoners. He does not call out for the gate to the prison itself to be re-secured. He rather calls for something that will help him see more clearly. He calls for light, illumination, something that would make the situation more clear. He wants to confirm the prisoners are still there, and to have enough light to conduct himself intelligently. He is clearly eager to get closer to the situation and see what has happened, and even make further inquiry.
HE SPRANG IN
“ . . . and sprang in . . . ” Other versions read, “ran in,” NKJV “rushed in,” NASB “rushing in,” NRSV “leaped in,” GENEVA and “rushed inside.” ISV
The jailor rushed into the prison proper, even though all of the prisoners were loose. At the time, the thought did not occur to him that it was dangerous to enter the prison itself. He did not call for a group of soldiers to accompany him, or to go before him to see to it that it was safe. In this text, we are witnessing the Lord at work, directing and readying the people who are involved. That is why they do not react as ordinary men.
HE TREMBLED BEFORE PAUL AND SILAS
“ . . . and came trembling, and fell down before Paul and Silas . . .” Other versions read, “fell down trembling before,” NKJV “trembling with fear, he fell down before,” NASB “shaking with fear, went down on his face before,” BBE and “trembling and terrified he fell down before.” AMPLIFIED
This unnamed jailer was fully aware that something had happened that was clearly outside the realm of nature. It had occurred within the domain of nature, and yet was not subject to the laws of nature. The power of an earthquake had been focused, was not primarily destructive, and had resulted in making a prison no longer a prison. Now, it was an open house in which men could move about freely, with no means of confining them. From one point of view, his job and everything that enabled him to do it had been outwardly and apparently nullified.
The jailer falls down before Paul and Silas, not any other the other “prisoners.” There may very well have been political prisoners there, or some other well known criminals. But he does not fall down trembling before them. He is able to associate this whole circumstance with these two men, who were obviously unlike the other inmates. Paul is the one who had shouted out, and the jailer appears to conclude that, so far as the men were concerned, he was really the one who was in charge.
God can orchestrate circumstances so that it becomes very clear who is superior among men. He can clarify that Moses and Aaron are superior in Egypt (Ex 10:16), as well as Joseph was before them (Gen 41;41-42). It can be made clear to Nebuchadnezzar that Shadrach, Meshach, and Abednego are superior to the ones who laid charges against them (Dan 3:28-29). Darius can behold that Daniel is greater than the ones who sought to remove him (Dan 7:27-28). A ship master and all who were in his ship can see that Paul is in charge during a storm, and choose to yield to his word (Acts 27:21-43).
This is not the kind of thing that can be scheduled by men. In fact, there will be times when, according to appearance, this does not seem to be the case at all. However, when the time is proper, regardless of the circumstances, God can vault His people to prominence, and everyone will know that He is doing so. History is sprinkled with occasions when He did this. Faith, persuaded that this is the truth, submits to the Lord, moving the ones who believe to cast their burdens and cares upon the Lord.
HE BROUGHT THEM OUT
“ . . . And brought them out . . . ” Other versions read, “brought them outside,” NRSV “escorted them out,” CSB “leading them out of the jail,” WILLIAMS “brought them out [of the dungeon], AMPLIFIED and “he led them outside.” PHILLIPS
The idea here is that the jailer escorted Paul and Silas out of the “inner prison,” where they had been originally placed, into a open area. Whether or not this was completely outside of the prison complex itself, I am not sure. The point is that it was not appropriate for them to remain in their cell – although they did until the time came for them to leave. This was also true of the remainder of the prisoners, of which nothing more is said.
WHAT MUST I DO TO BE SAVED?
“ . . . and said, Sirs, what must I do to be saved?”
“Sirs”
Other versions read, “Men,” RSV “Masters,” DOUAY and “My lords.” MRD
The Greek word translated “Sirs” is Ku,rioi, which has the following root meaning: “he to whom a person or thing belongs, about which he has the power of deciding; master, lord . . . one who has control of the person, the master.” THAYER Other lexical meanings include, “as a form of address showing respect sir, lord,” FRIBERG and “as a respectful designation used in addressing persons of varying social or political rank, often equivalent to our sir.” GINGRICH
As used here, the word “Sirs” reflects the perception of the jailer. He was not merely addressing them in a respectful way, as his question will, indicate. This was not just a courteous way of speaking, or an expression of politeness. While prior to this time, it appeared as though the jailer was in charge, he now knew this was not the case at all. He was really the subordinate, and it now knew it very well. He therefore spoke to Paul and Silas as his superiors. He knew that what had just occurred was for their sake, and not for his.
The Present Day Society
At this point it is important to note how the society of our day has deteriorated. There is a rapid fading of the recognition of Divine power and authority. Now, puffed up with the wisdom of this world, men account for strange happenings by referring us to changes taking place in the cosmos – like the heating up of the earth due to changes brought on by human activity. I am sure that if these experts could have examined the subterranean structure of the area around Philippi, they could not have found anything that could have accounted for that earthquake. Their scopes and measurement devices would probably have declared that such a thing was impossible.
However, during those times that were technologically primitive, there was a logical superiority. Sailors, like those on the ship Jonah took to Tarsus, knew that more was involved in the storm that hit their vessel than a climactic change. They concluded that some “evil” had brought that storm upon them, and therefore “cast lots” to determine the identity of the evil worker (Jonah 1:7). When the Egyptian magicians confronted a power greater than their own, they said to Pharaoh, “This is the finger of God” (Ex 8:19). Although Nicodemus did not know the full identity of Jesus, He was able to recognize that He was someone with whom God was identified (John 3:2).
There is something to be said in favor of an environment where there is a recognition of Divine power – even if it is not characterized by clarity. Such is a surrounding in which the Lord can work to the profit of the people.
“What Must I Do to Be Saved?”
Other versions read, “what have I to do to get salvation?” BBE “what must I do that I may be saved?” DOUAY “what must I do, that I may have life?” MRD and “what is it necessary for me to do that I may be saved?” AMPLIFIED
This is the only place in all of the Scripture where this question is found. On the day of Pentecost, those who believed what Peter had preached asked, “Men and brethren what shall we do?” (Acts 2:37). When Saul of Tarsus was apprehended by Jesus on the road to Damascus he asked, “Lord, what wilt Thou have me to do?” (Acts 9:7). However, our text is the only place the precise question was asked, “What must I do to be saved?”
First, let us note that in all of the above cases, as well as that of our text, the inquirer senses that there was something that needed to be done. Also note that none of them were told that there was really nothing they were required to do.
Perhaps this jailer had either heard, or heard about, that damsel who was following Paul everywhere he went, shouting out, “These men are the servants of the most high God, which show unto us the way of salvation” (Acts 16:17). Perhaps he had also heard Paul; and Silas praying and singing praises prior to him falling asleep. But, why did he ask this question?
Some have conjectured that he was fearful of losing his own life at the hand of the Roman authorities, and thus inquired about how he could escape their wrath. However, I doubt that this is possible, for he had seen not only the door of the prison standing ajar, and the shackles that once held the prisoners apparently lying on the floor, he also saw all of the prisoners still present – probably standing in their cells as Paul and Silas were in their’s. Furthermore, Paul had shouted out that he should do himself no harm, for they were all there. Therefore, there are a number of reasons why this could have been an appeal to be delivered like that young women had been delivered from a spirit of divination.
➪ It seems to me that he had been made aware that Paul and Silas had been preaching “the Gospel” in that area, for that is what they had been called to do (Acts 16:10).
➪ No doubt he also knew of the shrieking cries of that woman who was possessed by a “spirit of divination.”
➪ In addition, he probably knew that the merchant’s business had dried up because Paul had cast that spirit out of the woman.
➪ As I have already stated, he had probably heard the prayers and praises of Paul and Silas.
➪ He had seen the prisons doors standing open, with the means of holding the prisoners fallen to the ground.
➪ The voice of Paul had rang through that prison, telling not to do any harm, to himself.
➪ Although there was opportunity to escape, all of the prisons were still present.
That is enough evidence to provoke a desire to have what Paul and Silas had. They had delivered a woman who was possessed by an wicked and alien spirit. God had delivered them from a prison that had been made a firm as humanly possible. It was apparently clear to the jailer that they had something he felt he needed also.
Reasons Why This Question Is Not Heard Often In Our Time
I cannot help but wonder why this kind of inquiry is so rare in our time. It seems I am not alone in this. There are all manner of soul-winning techniques being marketed in church circles. There are even clinics that are called “soul-winning clinics.” There are those who regularly upbraid professing Christians for not being better soul-winners, while others are regularly told that the winning of souls is the only reason the church even exists. Apparently, such benighted souls have never heard that the real church is being built “for a habitation of God through the Spirit” (Eph 2:22).
When the world is faced with a church that is obviously committed to, and supported by, the Living God, more inquiries will be made. The Lord Himself spoke to Israel of the time when their eyes would be opened, and they would realize genuine life and a productive association with Himself. Through Zechariah He said, “Thus saith the LORD of hosts; In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you” (Zech 8:23).
Paul spoke of a similar circumstance to the Corinthian church that was filled with carnality and division. They had been placing an inordinate emphasis on speaking in tongues, and Paul confirmed the vanity of such an emphasis. He rather spoke of the effect of prophecy, which is insightfully speaking unto edification, exhortation, and comfort (1 Cor 14:3). Here is what he wrote: “If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad? But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all: and thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth” (1 Cor 14:23-25).
Who is able to calculate the effect of a powerless church in which little or no spiritual fruit is evident? What kind of impact does dead religion have upon, what is referred to as, evangelistic and missionary efforts?
The ineffectiveness of the church is certainly not owing to it passing the information, and living it out as well, that holiness is an absolute requirement of the living God – something “without which no man shall see the Lord” (Heb 12:14). The spread of “true religion” (James 1:27) will take place when the church is holy, and is “filled with the fruits of righteousness” (Phil 1:11). Until that time, only spiritual mediocrity will spread, which mediocrity is the bane of the church world-wide. There are exceptions, but those exceptions are owing to the spiritual reality that is found in the lives of people. That is what is being lived out in this text. Paul and Silas were genuine, and they were blessed by God. That was glaringly apparent to the Philippian jailer, and therefore he asked the quest ion.
PAUL’S RESPONSE
“ 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.”
Both Paul and Silas do not delay to answer the jailer’s question: “they said.” Whether they said it simultaneously, or Paul alone said it, it still came from them both. They were of one mind and judgment, and spoke the same thing. Imagine what would have been said if the jailer had addressed this question to a local ministerial association, or to a group of theological students! That response would reflect the spiritual posture of the people.
The answer of Paul and Silas will be brief and to the point. It will be an answer that contains more than the words through which it is expressed. It will be an exact answer that will say what God wanted said. It will also be a key, or pivotal, answer on which every other action will depend.
BELIEVE ON THE LORD JESUS CHRIST
“And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.”
First, let us settle in our minds that this statement is the truth, not a mere introduction to the truth. It is obviously not an incomplete statement, with some essential element missing. The preaching of the Word will FOLLOW this statement – a presentation of the One on whom the jailer is to believe. In a sense, this word is readying the man to hear. The means of salvation will be presented as the glorified and enthroned Man – “the Lord Jesus Christ.”
“Believe On”
Other versions read, “believe in,” NASB “have faith in,” BBE “Trust in,” CSB “Become a believer,” NJB “Commit yourself to,” IE and “Believe in . . . [give yourself up to Him, take yourself out of your own keeping and entrust yourself into His keeping].” AMPLIFIED
What does it mean to “believe”? From the standpoint of language itself, it means: “to be persuaded of; to credit, to place confidence . . . The conviction and trust to which a man is impelled by a certain inner and higher prerogative and law of his soul"; thus it stands, absolutely to trust in Jesus or in God as able to aid either in obtaining or in doing something,” THAYER “be convinced of . . . have confidence in,” FRIBERG “entrust to,” UBS and “rely on.” LIDDELL-SCOTT This is how the word “believe” is used in Scripture. The English definition is, “to accept as true, genuine, or real; to have a firm conviction as to the goodness, efficacy, or ability of something.” MERRIAM-WEBSTER I will base my comments on the way in which the Scriptures use the word. Some elements of that usage are reflected in the English definition, but it is not as thorough as the Scriptural usage.
First, let me observe that the concept of “believe,” as used in Scripture, is not at all common among men. It should not be necessary to make such an observation, for we are speaking about obtaining salvation. How is it possible that such a thing could be obtained by ordinary means, or some purely human capability?
Behold the concepts that are inherent in the Scriptural word “believe.” It should at once be apparent that we are not dealing with something simplistic – like a step in an imagined plan of salvation. In our time, there is a great need for the church to be delivered from carnal simplicity and surface thinking. The leprosy of shallowness is so rotting religious thought that there is scarcely a challenge to the mind in much of what is said by the modern church. Believing has to do with the following.
➪ PERSUASION. This has to do with the total absence of doubt, and the complete assurance that the One on whom we believe is exactly what He is represented to be, and is thoroughly competent to do what He is represented as doing.
➪ CONFIDENCE. This is associated with making an actual move to rest the weight of one’s soul upon the Lord Jesus. There is assurance that can move a person to actually walk on water like Peter, raise a withered hand like that man in the synagogue, or pick up your bed and walk like the impotent man by the pool of Bethesda.
➪ CONVICTION. This is a state of soul in which no further evidence is required. The reality of who Jesus is bursts upon the soul, and there is no doubt concerning His identity, what He has done, or what He can do.
➪ TRUST. This is an ongoing quality in which the individual readies himself for continued and unquestioned dependence upon the Lord. This is not trust for a season, but for a lifetime.
➪ BEING IMPELLED. This has to do with an inner compulsion that refuses to be denied. Where it is found there is an immediate and thorough response.
➪ A LAW OF THE SOUL. Believing goes deeper into the human constitution than the mind. It touches the more capable and thorough aspect of man that not only determines what he thinks, but what he does as well.
➪ ENTRUST TO. This has to do with relinquishing the imagined control of one’s life. The entirety of life is handed over to the Lord Jesus with no doubt concerning the advantages that will result.
➪ RELY ON. Like trust, reliance is an ongoing quality. The reasoning of the believer is so impacted that he confidently depends on what Jesus will do, even though the details of it all are not apparent.
This brief overview, of course, is itself on the surface of thought, This is because believing fundamentally has to do with the heart – for it is “with the heart” that man believes (Rom 10:10).
It should be apparent that believing thoroughly addresses the matter of human response. It is not possible to join believing and being disobedient. They will not blend together. One simply cannot believe, and yet fail to respond in an acceptable manner. It is impossible to believe and doubt at the same time. Those who affirm that believing is not enough have not seen believing properly. Our text is an affirmation that it is enough, and that is because it is more thorough than sophists imagine.
What About Demons Believing?
Some raise the matter of demons believing, as though that confirmed that believing is not enough. This sophistry is based upon a statement made by James: “Thou believest that there is one God; thou doest well: the devils also believe, and tremble” (James 2:19).
Note, James is not speaking of believing on the Lord Jesus Christ, but believing “that there is one God.” That is a belief that could be found among “the twelve tribes” of Israel, to whom James wrote (James 1:1). Concerning the persuasion that there is “one God,” James states that the demons “also believe AND tremble” – something (trembling) that his readers were not apparently doing. The demons, however, do not “believe” as men do – that is, upon the basis of testimony. They believe because they have knowledgeably encountered the Living God. He has expelled them from His presence, and His Son personally exercised unquestionable authority over them., No demon ever questioned Jesus, disputed with Him, sought to resist Him, offered any opposition, or fought against Him.
This is not the kind of believing that is involved in being saved. Here we are speaking of a persuasion, reliance, confidence, and absolute trust that is based upon testimony. That means it is effective because of the work of God, not the analysis of men. This is speaking of the kind of believing that is “given” to men, as declared in Philippians 1:29.
“The Lord Jesus Christ”
Believing is on a Person, not a system. This Person stands alone – “THE.” He is the absolute Ruler who is over all – “LORD.” He Himself is a member of the human race, although uniquely so, being sent from heaven to be the Savior of the world – “JESUS.” He is the One who has been designated by God, invested with all power, and charged with bringing the sons of God home to glory – “CHRIST.”
If you think of faith as an arrow, it is to be aimed at Jesus Christ, for if it does not land there, it is of no avail. If you perceive it as a hand, it is to be extended to Christ to obtain what He gives. If it is likened to an eye, it is to be fastened on Christ, to perceive Him and His salvation with greater clarity.
Believing is not on Jesus the Helper – although He is surely that. It is not on Jesus the Sympathetic One – although you will find Him to be so. It is not on Jesus the Healer – although He is thoroughly competent in that matter. Believing is “on the Lord Jesus Christ,” which sees Him as God has presented Him. It perceives Him in the capacity ordained by God. It does not see Jesus as the answer to human need, but as the Executor of the will of God.
I am personally persuaded that many within the Christian community know very little concerning the Person, accomplishments, and work of Jesus Christ. This being true, it bears directly upon both the possibility and extent of believing. Men are either advantaged or disadvantaged by the degree of the faith. It is possible to have “little faith” – but that not what saves and keeps a person.
“Thou Shalt Be Saved”
Other versions read, “will have salvation,” BBE “wilt have life,” MRD and “you shall be being saved.” INTERLINEAR
And what does it mean to “be saved” ? The word “saved” carries the ideas of being rescued from destruction, liberated, restored, preserved, and made safe. That, however, is only from the standpoint of language. Spiritually, and from the Scriptural point of view, being “saved” has to do with many things.
The actual experience of these realities does not require the perception of them. In fact, for some, owing to the eroding effects of sectarian influences, it is many years before they perceive what actually took place when they were “saved.” However, when the Word of God on these matters comes home to their hearts, they can at once see the truth of these realities. It is then that they can live in the power of them.
Whether the jailer knew the scope of salvation at the time or not, these things would actually take place through and because of his faith. At this point of our text, it remains for him to hear the Word concerning “the Lord Jesus Christ.” To this point, whatever he had heard was not apparently sufficient. If this was not the case, he would not have asked the question, “What must I do to be saved?”
“And Thy House”
Other versions read, “and your household,” NASB “and your family will have salvation,” BBE “and your entire household,” LIVING “and all the people living in your house,” IE and “and your household as well.” AMPLIFIED
This text has been corrupted by many to mean that the family of this man would be saved upon the basis of his faith. However, that is not the case at all. Those who are “saved” must themselves believe. They cannot be saved by proxy, so to speak, upon the basis of another.
Here, the idea is that the same salvation that was set before the jailer was for his household as well. As used here, the term “house” refers to the dwelling place, not a body of people. The word translated “house” is oi=ko,j, and means “an inhabited house . . . any dwelling place.” THAYER As used here, it means everyone who was living in that house, which could have included any servants or staff, as well as his person family. Wherever the Gospel is preached, whether in a house (Acts 2:2,14), a synagogue (Acts 13:42), the Temple (Acts 5:20), a marketplace (Acts 17:17), or a school (Acts 18:9), the Gospel is addressed to all within hearing distance, and the salvation that is declared is also for them all. By the grace of God, the word of salvation is delivered to “all men” (Tit 2:11). In our text, because they were associated with the jailer, all who were in his house will hear the good news.
THEY SPAKE UNTO HIM THE WORD OF THE LORD
“And they spake unto him the word of the Lord, and to all that were in his house.” Other versions read, “gave the word of the Lord,” BBE “told him . . . the message about the Lord,” CJB “spoke the message of the Lord,” CSB “preached the word of the Lord,” DOUAY “spoke the Lord’s word,” GWN “shared the word of the Lord,” NLT “told him . . . the good news from the Lord,” LIVING “told the story of the Lord,” IE “told the Lord’s message,” “told God’s message,” WILLIAMS “declared the Word of the Lord [the doctrine concerning the attainment through Christ of eternal salvation in the kingdom of God],” AMPLIFIED “the message of God,” PHILLIPS “told him . . . about the Lord,” CEV and “preached the Lord’s word.” GW
The word translated “spake,” or “spoke,” is an interesting one. It is not the word translated “preach,” or “teach.” The Greek word used here is evla,lhsan, from the root word lale,w. The lexical meaning of this word is, “to utter oneself, . . . to denote the utterances by which God indicates or gives proof of His mind and will, whether immediately or through the instrumentality of his messengers and heralds . . . to announce or preach the word of God or the doctrine of salvation” THAYER and “speak as with a message . . . of persons, speak, tell, with focus on speaking rather than on logical reasoning.” FRIBERG
The word, here translated “spake” is used two hundred and ninety-seven times from Matthew through Revelation. It is used one hundred and thirty-four times in the Gospels, sixty-three times in the book of Acts, eighty-eight times in the epistles, and twelve times in the Revelation. The majority of the time, the word is translated into some form of “speak” [spoke, spoken, speech]. A few times it is translated “talk” [talked] (Mk 6:50), “told” [tell] (Matt 26:13; Lk 1:45), “preached” (Mk 2:2), “say” [said, saying] (Mk 9:6), and “utter” [uttered] (2 Cor 12:4).
The emphasis here is placed upon speaking, or a clear articulation. That is, the message delivered was an intelligent one, and was calculated to be understood. It was not a philosophical statement, or the utterance of a mere opinion. What was spoken is said to have been “the word of the Lord.” From the standpoint of composition, the subject matter was the Lord Himself. From the standpoint origin, it had its genesis in the Lord.
➪ In Acts 2:4, the “utterance” is said to have been given by the Holy Spirit, just as Jesus promised (Matt 10:19-20).
➪ In Acts 2:11, what was spoken was “the wonderful works of God.”
➪ In Acts 2:31, David is said to have spoken “of the resurrection of Christ.”
➪ In Acts 3:21, God spoke through “the mouth of all His holy prophets.”
➪ In Acts 4:20, Peter affirmed they would continue to speak “the things which we have seen and heard.”
➪ In Acts 4:31 they “spake the word of God with boldness.”
➪ In Acts 5:20 an angel told the apostles to “stand and speak in the Temple all the words of this life.”
➪ In Acts 11:14 an angel told Cornelius that Peter would “tell” him “words, whereby thou and all thy house shall be saved.”
➪ In Acts 14:1 Paul and Barnabas “so spake, that a great multitude both of the Jews and also of the Greeks believed.”
➪ In Acts 18:25, Apollos is said to have “spake and taught diligently the things of the Lord.”
➪ In Acts 19:8, Paul “spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God.”
➪ In Acts 26:22, Paul affirmed that he said, “none other things than those which the prophets and Moses did say should come.”
In these sample references, it is apparent that the speaking was extended, not being a brief statement. We also see that the subject matter was not centered in worldly experience. These days, an astounding percentage of professed Christian speaking focuses on the experiences of men. This is generally the difficult experiences of humanity, because it is exceedingly difficult for charlatans to capitalize on their good experiences. Such messages do not center in the Lord.
That is, in such proclamations, the Lord Himself is not the Subject, nor are His accomplishments set forth as the preeminent ones. It is man that is presented as the primary object, and his experiences as the fundamental focus. Thus the Lord is held out as the means of realizing personal dreams and ambitions, or settling trying circumstances. This is not the message Paul and Silas delivered. Furthermore, it is not to be the message that the church is to be delivering now. Human circumstances, however grievous it may be perceived to be, cannot justify the displacement of the Gospel for another focus. A variant message cannot save – not in any sense! Nor, indeed, can it be blessed and empowered by God.
A BELIEVER’S RESPONSE
“ 33 And he took them the same hour of the night, and washed their 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.”
The sequence of events is noteworthy. The believing of the jailer is not the first thing that is mentioned.
HE TOOK THEM THE SAME HOUR
“And he took them the same hour of the night, and washed their stripes. . .” Other versions read, “that very hour . . . and washed their wounds,” NASB “when he had given attention to their wounds,” BBE “at that late hour . . . washed off their wounds,” CJB “at that hour . . . bathed their wounds,” NAB “cared for them and washed their wounds,” NLT “in that hour . . . did bath them from their blows,” YLT and “bathed [them because of their bloody] wounds.” AMPLIFIED
Even though the jailer did not originate the opposition to Paul and Silas, he had participated in it. Here is a display of bringing forth works “meet for repentance.” This is something that John the Baptist preached in preparing people for the Christ. He told some assuming Pharisees and Sadducees, “Bring forth fruit meet for repentance” (Matt 3:8).
On the day of Pentecost, when the people responded to Peter’s message by crying out, “Men and brethren, what shall we do?” Peter said they should first “Repent” (Acts 2:37-38). That repentance required a change of conduct as well as a change of mind. Some time later, Peter told another group of people, “Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord” (Acts 3:19). Conversion has to do with the alteration of one’s conduct, and it is required in order that sins may be blotted out. Specifically, to “be converted” means to “definitely turn to God in conduct as well as in mind,” ROBERTSON “absolutely, to turn back morally, to reform,” THAYER “of religious or moral change, change one's ways.” FRIBERG When Peter said “repent ye therefore and be converted,” he was calling for outward conduct that coincided with the turning that was taking place in the heart. If it is countered that no man can change without first being born again, or alter his conduct prior to being in Christ, consider a lame man taking up his bed and walking, or a man with a withered hand stretching it out. Fruits that are “meet for repentance” are changes that are begun in obedience to the word of the Lord, then sustained by the Lord.
Paul testified to king Agrippa that, upon his own conversion, he declared the same thing to both Jews and Gentiles. “Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision: But showed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judaea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance” (Acts 26:19-20). Other versions read, “do works befitting repentance,” NKJV “prove their repentance by their deeds,” NIV “do deeds consistent with repentance,” NRSV “perform deeds worthy of their repentance,” RSV and “do works and live lives consistent with and worthy of their repentance.” AMPLIFIED There is no reason to doubt that when Paul and Silas spoke the word of the Lord that night, they also declared the requirement of works that testified to the legitimacy of repentance.
NOTE: There are at least three categories of works, and their distinction must be known.
➪ DEAD WORKS. These are works that are associated with spiritual death, and are committed while one is “dead in trespasses and sins” (Eph 2:1). They were committed prior to any faith or repentance, while one was under the domination of sin and death. They are the expressions of death, and are referred to as “sin,” “transgression,” “iniquity,” “wickedness,” etc.
➪ WORKS ASSOCIATED WITH REPENTANCE. These are works that are stimulated by repentance, and wrought in the strength of it (Matt 3:8; Acts 26:20). They are referred to as works that are “meet,” “befitting,” or “appropriate.” They have to do with conversion, or the outward alteration of one’s life. They actually have to do with what a person stops doing. That stoppage is seen as a “work.” Repentance – genuine repentance – will enable the individual to halt their wayward manner of life – like Saul ceased immediately to persecute the church. That cessation is nothing more than a beginning, and cannot be sustained until the individual is born of water and of the Spirit (John 3:5). Then the Spirit will lead the person in the continual mortification, or crucifixion, of the deeds of the body. A person who says they cannot cease the expression of sin has not repented, for repentance brings the power to abruptly stop such expressions. That cessation, coupled with the determination to obey, constitutes “works meet for repentance” (Acts 26:20).
➪ WORKS ASSOCIATED WITH FAITH AND SALVATION. These referred to as “good works,” and are associated with regeneration. They have to do with doing what is good and expressing the life that is in Christ Jesus. They are the works unto which, in Christ Jesus, we have been ordained (Eph 2:10). They are the “good works” that follow the washing of regeneration and the renewing of the Holy Spirit (Tit 3:5). They are the “good works” for which the Word of God perfects us (2 Tim 3:17). They are the “good works” that are seen by men, which testify to the genuineness of spiritual life (Matt 5:16).
Of old time, God required this from His people – that their works justify their claim of association with Him. He said to them, “Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD, and he will have mercy upon him; and to our God, for he will abundantly pardon” (Isa 55:7). To the Ephesians Paul wrote, “This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind” (Eph 4:17). Peter wrote, “Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin; that he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God” (1 Pet 4:1-2).
Thus we have God demanding the abandonment of sin under the Law. John the Baptist required it in his preparatory ministry for the Lamb of God. Jesus Himself required the forsaking of sin. Paul preached it. I hardly see how any person can justify failing to take such words seriously. To be sure, the jailer did, confirming that he will do anything the Lord requires of him.
Today, there is a leniency toward sin that is wholly unjustified. In fact, it is in stark contradiction of the clear mandate of God. This is largely owing to the intrusion of psychological principles into preaching and teaching. It has been fundamentally corrupting, distorting the understanding of spiritual life, and offering convenient excuses for sin and transgression.
When he found him in the Temple, Jesus told the impotent man He had healed at the pool of Bethesda, “Behold, thou art made whole: sin no more, lest a worse thing come unto thee” (John 5:14). He told the woman who was caught in the act of adultery, and was brought to Him, “Neither do I condemn thee: go, and sin no more” (John 8:11). Both of those individuals were required to take that admonition seriously, and to see to it that they sustained a whole-hearted effort to do what the Master said. It is then, and only then, that the required grace and Divine direction would be realized. We are also in precisely the same situation.
HE AND ALL HIS WERE BAPTIZED
“ . . . and was baptized, he and all his, straightway.” Other versions read, “and immediately he and all his family were baptized,” NKJV “immediately he was baptized, he and all his household,” NASB “then he and his entire family were baptized without delay,” NRSV “he was baptized at once, with all his family,” RSV “he and all his family had baptism straight away,” BBE “he and all his family were baptized right away,” NET “was baptized with all that belonged unto him straight way,” TNT “The jailor and all of his people were immersed right away,” IE and “he was baptized immediately and all [the members of] his [household].” AMPLIFIED
There are those who insist that baptism is optional, or, at the least, inconsequential. If this view is correct, exactly how do we account for the jailer and all that were in his house being baptized “immediately?” So far as the record is concerned, he was told that he would be saved if he believed “on the Lord Jesus Christ” (16:31). How did he even know about baptism, and why was he and all those with him willing to be baptized a little after midnight? If baptism is really not associated with salvation, how can we account for such an immediate response at such an inconvenient hour, and during such disruptive circumstances?
The answers to these questions is so obvious there is no need to develop them any further. The truth of the matter is that this is an inspired record, and it has those who believed being baptized immediately after hearing the Word of the Lord, and confirming that repentance had taken place.
All of the things that are associated with baptism took place when this household was baptized – whether they knew it at the time or not.
➪ They were baptized into Christ’s death (Rom 6:3).
➪ They were buried with Jesus by baptism into death, and raised to walk in newness of life (Rom 6:4).
➪ Having died to sin, they were freed from its dominion (Rom 6:4-7).
➪ They were baptized by one Spirit into one body, and made to drink in one Spirit (1 Cor 12:13).
➪ They were baptized into Christ and put on Christ (Gal 3:27).
➪ They were circumcised with the circumcision not made with hands, in putting off the sins of the flesh by the circumcision of Christ (Col 2:11).
➪ They were buried with Jesus in baptism, and raised with Him through faith in the operation of God (Col 2:12).
➪ They were saved by baptism, obtaining a good conscience (1 Pet 3:21).
In the process of spiritual growth, these realities become more clear to us, and the magnitude of our salvation is made more apparent to us. The jailer and his family had the same experience.
HE BROUGHT THEM INTO HIS HOUSE
“And when he had brought them into his house, he set meat before them ...” Other versions read, “he brought them up into his house and set food before them,” ASV “brought them into his own house, he laid the table for them,” DOUAY and “took Paul and Silas upstairs into his home and gave them something to eat.” GWN
It is assumed that the jailer’s living quarters were above the dungeon area. Therefore, some versions read that he brought them “up into his house.” Not only did he bring forth fruits meet for repentance, washing their wounds, but he also immediately was hospitable, bringing Paul and Silas into his own abode to feed and nourish them. As Cornelius and Lydia, his home was open to the messengers who brought the word of salvation.
Paul and Silas had endured maltreatment during the day, and fatigue and hunger during the night. The jailer, being mindful of their circumstance, and of his own role in their condition revenged his disobedience, treating the servants of the Lord with respect and care. Again, it ought to be noted that we are being exposed to genuine conversion, and to the impact it registers upon those who experience it.
THEY REJOICED
“ . . . and rejoiced . . .” Other versions read,“rejoiced greatly,” NASB “was filled with joy” NIV“was full of joy,” BBE “he and his family were,” GWN “celebrated their conversion,” NJB “joyed,” PNT “were very happy,” IE “was filled with gladness,” WEYMOUTH “overjoyed,” MONTGOMERY and “leaped much for joy and exulted with all his family.” AMPLIFIED
The spirit of rejoicing was found in the entire household – all who had believed and been baptized. They fulfilled what Peter wrote: “in whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable and full of glory” (1 Pet 1:8). This is not a joy that is stimulated by exhortation, or indulging in some exercise that is calculated to produce happiness. This was the “joy of faith” – that is, the joy that proceeds from faith (Phil 1:25). Paul wrote of a rejoicing in hope that attends having “access by faith” into the grace wherein we stand (Rom 5:2). This is “joy” that is experienced “in believing” (Rom 15:13).
This is a rational joy that results from comprehending, discerning, and being able to see Him who is invisible (Heb 11:27). It springs from the confidence that is produced by persuasion, and the absence of uncertainty.
BELIEVING IN GOD
“ . . . believing in God.” Other versions read, “having believed with all his house,” NKJV“because he had come to believe in God,” NIV “that he had become a believer in God,” NRSV “having faith in God,” BBE “to be believers in God,” GWN “to belief in God,” NJB “that he with all his household believed in God,” PNT “because they now trusted in God,” IE “resting on God,” WEYMOUTH and “that he believed in God [accepting and joyously welcoming what He had made known through Christ].” AMPLIFIED
Here is a description of converts that is not common: “believing in God.” Paul uses this same description in his letter to Titus: “This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works” (Titus 3:8). Jesus also used this language to His disciples when He said, “Let not your heart be troubled: ye believe in God, believe also in me” (John 14:1). It appears to me that, as regards out status in Christ, believing in God has been greatly understated – even treated as though it was something short of what is required. The conversion of the Gentiles is reported by saying they “are turned unto God” (Acts 15:19). Paul’s apostleship involved turning men “from Satan unto God” (Acts 26:18). Paul declared to both Jews and Gentiles “that they should repent and turn to God” (Acts 26:20).
Peter put this kind of believing in a proper perspective, when he told believers is was through Jesus that they believed in God. “Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot: Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God” (1 Pet 1:18-21).
The Purpose for Salvation Cannot Be Invalidated
In the sense in which Peter wrote, believing in God is something we are enabled to do by Jesus Christ, through whose blood we have been redeemed. Further, God raised His Son from the dead and gave Him glory in order that our faith and hope might be in God. That means that where faith and hope in God is lacking, the purpose of redemption has not been fulfilled in the individual. This perfectly coincides that the stated objective of Jesus, to “bring us to God” (1 Pet 3:18). However men may choose to explain why professing Christians fail to “live NOT unto themselves, but unto Him which died for them and rose again,” such a circumstance contradicts the revealed purpose of Christ’s death (2 Cor 5:15). There is no argument, however astute and filled with Scripture, that can support such a postulate. After all of the arguments have been presented for God being obligated to save forever those who do not actually live “for Him” NIV who died for them, such a thing necessitates a salvation that is different than the One for which Christ died.
To excuse recalcitrance, disobedience, hesitancy to obey, and defaulting to the flesh is nothing more than yielding to the devil’s reasoning. To state that believers are just like Israel, and that they have similar propensities to walk in their own ways, is to deny the fundamental change that is wrought in the new birth. In the book of Acts we have examples of real conversions. In the epistles we have doctrines delivered to real believers. When sin surfaced among believers, they were told to cease from it (1 Cor 15:34). They were admonished to put off the inclinations of “the old man” (Rom 9:13; Eph 4:22), “lay aside” sins and weights (Heb 12:1), and perfect holiness in the fear of the Lord (2 Cor 7:1). The reason for these admonitions is the reality of salvation, not a theory of salvation. In the salvation of God, there is no allowance for the continuance of sin, and you must embrace such a notion. Rather, men are “freed from sin” (Rom 6:6,18,22). Those who “cannot cease from sin” and have “forsaken the right way,” are likened to “natural brute beasts, made to be taken and destroyed,” who “speak evil of the things that they understand not; and shall utterly perish in their own corruption” (2 Pet 2:12-15). However you view it, that is not good.
No person of sound mind would contend that any sinner can be saved without turning to God and believing and obeying the Gospel of Christ. The very same reasoning that leads to that conclusion, also demands a continuance in the faith, and a refusal to again be dominated by sin.
A MOVE BY THE MAGISTRATES
“ 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.”
Paul and Silas, and no doubt the rest of the prisoners, spent the remainder of the night in the prison complex – with the doors removed and their shackles detached. We assume that Paul and Silas remained in the place occupied by the jailer and his family, probably continuing to open the truth to the household.
THE NEXT DAY
“And when it was day, the magistrates sent the serjeants, saying, Let those men go.” Other versions read, “sent their officers,” NKJV “sent their policemen,” NASB “sent the police.” NSRV
The city officials sent the ones charged with maintaining the order in the city with a special message for the jailer. We are not told what prompted this move, but we can surely reason it out at the higher level. If “salvation is of the Lord” (Jonah 2:9), and He is the one that gives “deliverance” (Ezra 9:13), commanding it when He sees fit (Psa 44:4), then this was the result of His doing. He is the One who turned the hearts of the magistrates, like He turns the heart of the king, which is “in His hand” (Prov 21:1). It is declared, “The preparations of the heart in man, and the answer of the tongue, is from the LORD” (Prov 16:1) – and both are involved in this text. It has even been revealed that God has turned the heart of some to hate His people: “He turned their heart to hate his people, to deal subtly with his servants” (Psa 105:25). Then, when His people were carried away captive, “He made them also to be pitied of all those that carried them captives” (Psa 106:46). This is the God who is at work in our text, and all of this is on order to the fulfillment of His purpose, and the display of His glory.
The determination to release these men was made by the same ones who decided that they should be thrown into prison. It was not a higher court that overthrew the decision of a lower court. Who but God can work in such a marvelous and orderly manner, moving men to reverse their own judgment!
THE PRISON KEEPER TOLD PAUL
“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.”
Notice how the jailer at once speaks to Paul, knowing that he was the one God had placed in charge. He also was continuing to operate within the framework of the law, and Paul had made no suggestion that he do otherwise. Although he had been justified by God, and freed from the dominion of sin, the jailer was still obedient to those who were over him. The Gospel he had heard, and the fellowship be had with Paul and Silas had not led him to the conclusion that he was no longer responsible to those who were over him. The Gospel still does not lead men to that conclusion. It is only at the point that there is a clash between the civil law and Divine requirements that objections are in order.
PAUL DOES NOT OVERLOOK THE MATTER
“ 37 But Paul said unto them, They have beaten us openly uncondemned, being Romans, and have cast us 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 Romans.”
We are now exposed to the practicality of a spiritual mind. We will also see the kind of liberty that walking in the Spirit and living unto the Lord brings.
PAUL’S RESPONSE
“But Paul said unto them, They have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out.”
Beaten Openly and Uncondemned
Other versions read, “beaten us openly, uncondemned Romans,” NKJV “beat us in public without trial, men who are Romans,” NASB and “They have given us who are Romans a public whipping without judging us.” BBE
Some trials and abuse are private – like the night-time trial of Jesus before Caiaphas, and the summoning of false witnesses against Him (Mk 14:54-66). When the Jewish council beat the apostles, they also did it privately, and not before the people (Acts 5:40).
One might ask why Paul did not make this point prior to the beating he and Silas sustained. At that time, there was an awareness that they had been preaching the Gospel, and had cast a spirit out of a woman. It appears that he sought to do nothing that would detract from what they had been doing, as though personal interests and welfare were more important at the time. Thus, it appears, he waits for a more appropriate occasion to register this complaint, removing all doubt that he was driven by purely self-interests.
Further, an injustice had been done, and at this time, after the abuse, that would be more readily apparent. Now, it would be more clear that their accusers thought nothing of violating the law they professed to honor, in order to carry out their own private intentions.
Being Romans
Romans were protected from abuse by civil law. Matthew Henry gives the following remarks on this subject. “Now both the lex Prociaand the lex Sempronia did expressly forbid liberum corpus Romani civis, virgis aut aliis verberibus caedi — the free body of a Roman citizen to be beaten with rods or otherwise. Roman historians give instances of cities that had their charters taken from them for indignities done to Roman citizens.” MATTHEW HENRY COMMENTARY Cicero wrote, “It is a transgression of the law to bind a Roman citizen: it is wickedness to scourge him.” Orat. pro Rabirio
Thus the accusers of Paul and Silas, motivated by their own greed, had broken the law. They had charged the men of God with being Jews, not taking the time to ensure that they were not Roman citizens. Apparently they found it difficult to think of them as being Romans, according to earthly jurisdiction. Some time later, when Paul was being bound with thongs in preparation for being “examined by scourging,” he asked a centurion that was standing by, “Is it lawful for you to scourge a man that is a Roman, and uncondemned?” (Acts 22:25). After reporting the situation to “the chief captain,” Paul was asked if he was, indeed, “a Roman.” Paul said he was, confessing that he was “freeborn,” or a natural born citizen, being of Tarsus.
The thing to note here is that it is to the advantage of Kingdom laborers to be aware of potential advantages that may be available to them. These are not things in which we are to trust. However, they are a part of the world that we can “use,” while not abusing it (1 Cor 7:31).
Let Them Come Themselves
Other versions read, “let them come themselves and bring us out,” NASB “escort us out,” NIV “take us out themselves,” NRSV “lead us out,” NAB “to release us,” NLT and “conduct us out.” AMPLIFIED
If anyone had cause for shame, it was the magistrates who had proceeded with the beating and imprisoning of Paul and Silas, and doing so without a fair hearing, which Roman Law required. In addition, they had not inquired concerning their citizenship, but had proceeded on the basis of assumption, giving more credit to the accusers than was proper according to civility in general, and Roman Law in particular.
God’s Intolerance of Injustice
Throughout Scripture, God has revealed His hatred of law-breaking, a lack of justice, and intruding upon others. In the days of Noah, the description of the world was that of the ultimate intrusion upon others: “The earth also was corrupt before God, and the earth was filled with violence. And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth” (Gen 6:11-13). It is expressly stated that He hates the soul that loves violence (Psa 11:5).
Under the Law, injustice was strictly forbidden. “Ye shall do no unrighteousness in judgment” (Lev 19:15, 35; Deut 16:19; 24:17). In delineating the curses of the Law it was written, “Cursed be he that perverteth the judgment of the stranger, fatherless, and widow. And all the people shall say, Amen” (Deut 27:19).
The Psalmist spoke of God rising up in defense of those who were unjustly oppressed. “For the oppression of the poor, for the sighing of the needy, now will I arise, saith the LORD; I will set him in safety from him that puffeth at him” (Psa 12:5). Asaph challenged the leaders of the people, “How long will ye judge unjustly, and accept the persons of the wicked? Sela. Defend the poor and fatherless: do justice to the afflicted and needy. Deliver the poor and needy: rid them out of the hand of the wicked” (Psa 82:2-4). Solomon wrote, “He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the LORD” (Prov 17:15). An unjust man is also “an abomination to the just” (Prov 29:127).
The prophets thundered out against injustice in the land. “Thus saith the LORD; Execute ye judgment and righteousness, and deliver the spoiled out of the hand of the oppressor: and do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place” (Jer 22:3). Behold how pointedly they spoke: “Forasmuch therefore as your treading is upon the poor, and ye take from him burdens of wheat: ye have built houses of hewn stone, but ye shall not dwell in them; ye have planted pleasant vineyards, but ye shall not drink wine of them. For I know your manifold transgressions, and your mighty sins: they afflict the just, they take a bribe, and they turn aside the poor in the gate from their right” (Amos 5:11-12).
God spoke to Israel about preparing for His salvation. “Thus saith the LORD, Keep ye judgment, and do justice: for My salvation is near to come, and My righteousness to be revealed. Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the sabbath from polluting it, and keepeth his hand from doing any evil” (Isa 56:1-2).
In commending Abraham, God said, “For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment; that the LORD may bring upon Abraham that which He hath spoken of him” (Gen 18:19).
It is also written of David “And David reigned over all Israel; and David executed judgment and justice unto all his people” (2 Sam 8:15).
The Queen of Sheba said of Solomon, “Blessed be the LORD thy God, which delighted in thee, to set thee on the throne of Israel: because the LORD loved Israel for ever, therefore made he thee king, to do judgment and justice” (1 Kgs 10:9).
When Daniel told Nebuchadnezzar of the impending judgment that would cause him to lose his mind for seven years, and be among the beasts, he added these words “Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by showing mercy to the poor; if it may be a lengthening of thy tranquillity” (Dan 4:27).
Oppression and Injustice in Religion
Injustice is always wrong, but never more so when it takes place within the professed church. As if it was not enough that history is cluttered with the persecution of the righteous by governments and heathen nations, believers have been oppressed by their own fellows. There are Christian institutions that have treated believers in an unjust manner, doing so in the name of the institution, as though that justified maligning the godly. Countless numbers of faithful preachers have suffered at the hands of men called “elders,” and church boards. It is all conveniently excused in the interest of the betterment of the institution, but it is still wrong. Of course, God is going to avenge all such oppression.
When Defense Is In Order
The determination of the propriety of standing in defense of one’s self is not something that can be decided by rules or procedures. First of all, it can only be done when one is actually living unto the Lord, devoting the whole of their life to Him, and active in doing His will. Second, spiritual perception must dictate the action. If the cause of Christ is subject to disdain, put at a disadvantage by the injustice, or the name of the Lord blasphemed, then it is proper to consider such a defense.
Paul defended himself against who misrepresented what he was preaching (Rom 3:7-8). He defended himself against those who questioned his apostleship (1 Cor 9:1-23). He also defended himself against the false charges brought against him by the Jews in a civil court (Acts 24:12-21). In none of those cases, as well as in the text before us, was Paul advancing his own person, or seeking a worldly advantage.
THE MAGISTRATES FEARED
“And the serjeants told these words unto the magistrates: and they feared, when they heard that they were Romans.”
These men did not fear God, but they did fear their government; thus Paul, after a godly sort, took advantage of that fear. He did much the same thing when he was hauled before the Jewish council on erroneous charges. When he perceived that his accusers were a mixed group of Sadducees and Pharisees, he knew they were actually divided among themselves on theological matters. The account is found in Acts 23:6-10. This is the text from the Amplified Bible. “But Paul, when he perceived that one part of them were Sadducees and the other part Pharisees, cried out to the council (Sanhedrin), Brethren, I am a Pharisee, a son of Pharisees; it is with regard to the hope and the resurrection of the dead that I am indicted and being judged. So when he had said this, an angry dispute arose between the Pharisees and the Sadducees; and the whole [crowded] assemblage was divided [into two factions]. For the Sadducees hold that there is no resurrection, nor angel nor spirit, but the Pharisees declare openly and speak out freely, acknowledging [their belief in] them both. Then a great uproar ensued, and some of the scribes of the Pharisees’ party stood up and thoroughly fought the case, [contending fiercely] and declaring, We find nothing evil or wrong in this man. But if a spirit or an angel [really] spoke to him—? Let us not fight against God! And when the strife became more and more tense and violent, the commandant, fearing that Paul would be torn in pieces by them, ordered the troops to go down and take him forcibly from among them and conduct him back into the barrack.”
Just as in our text, Paul was wise enough to take advantage of the situation, and do so in a godly manner. It is good for those who labor in the vineyard of the Lord to know how to “walk in wisdom toward them that are without” (Col 4:5).
Too often, professing Christians do not fulfill this word, choosing to remain simple about life, and therefore being put at an even greater disadvantage. They are unable to avoid dangers or recognize opportunities. Walking in wisdom toward those who are unbelievers not only involves giving them no occasion to blaspheme, but also not allowing them to put the believer at a greater disadvantage than is necessary.
THEY CAME AND BESOUGHT THEM
“ 39 And they came and besought them, and brought them out, and desired them to depart out of the city.” Other versions read, “pleaded with them . . . and asked them,” NKJV “appealed to them . . . they kept begging them,” NASB “appease them . . . requesting them,” NIV “apologized to them . . . and asked them,” NRSV and “[striving to appease them by entreaty] apologized to them . . . and asked them.” AMPLIFIED
It appears from the text that these men feared Paul and Silas would press charges against them, making a kind of public spectacle of their legal blunder. That, however, was not the purpose of the men of God.
How the countenance, demeanor, and words of these men had changed! All of their legal authority was of no comfort to them now. They, like the centurion who had besought Jesus, knew they were men “under authority” (Matt 8:9). They had violated a precept of their own law, and were well aware of the consequences of such an action. Behind the scenes, however, the Lord had turned their hearts and put fear into them. Furthermore, He did it through the words of His servant, Paul, who had demanded that they themselves come and release them, escorting them from the prison. This would be a public admission of their wrongdoing, yet would not be pressed any further by the apostle.
The wisdom of this action is seen in the fact that it would diminish the possibility of further disruption by the authorities. They would not be easily disposed to come against Paul and Silas again after this humiliating setback.
There is one other thing that I see here that is refreshing to consider. When a man’s ways please the Lord, “He maketh even his enemies to be at peace with him” (Prov 16:7). Often, as in this text, He will come to the defense of such a person within a civil context. The extent to which the Lord comes to the aid of those who live by faith can scarcely be imagined. He has been known to support them in famine (1 Kgs 17:4-6,9), put fear into the hearts of their enemies (2 Kgs 3:16-23), shut the mouths of lions (Dan 6:22), and dispatch holy angels to keep them safe in a furnace (Dan 3:25). He can move a military man to receive the counsel of a young boy, and take measures to protect the apostle Paul (Acts 23:16-31). He can move barbarous people to treat shipwrecked foreigners with kindness, rather than exploit and plunder them (Acts 28:2).
However, those foolish souls who choose to “provoke” the Lord by their inconsideration and waywardness forfeit all of these advantages. It is still true, “They that observe lying vanities forsake their own mercy” (Jonah 2:8). The pure in heart gain all manner of advantage before the Lord. As for others, it I written, “With the pure thou wilt show Thyself pure; and with the froward Thou wilt show thyself froward” (Psa 18:26). All of this is being lived out in our text.
I do not believe enough is being said these days about such matters. While it is not at all fashionable to encourage people to commit sin, a feigned gospel is being preached that teaches them to view sin as something that does not take advantages from them. It is not seen as driving a wedge between men and God, separating them not only from His Person, but from the benefits that come from Him as well (Isa 59:2).
PAUL AND SILAS LEAVE
“ 40 And they went out of the prison, and entered into the house of Lydia: and when they had seen the brethren, they comforted them, and departed.”
Where will Paul and Silas go after they are escorted out of the prison? Their action will further acquaint us with the priorities of the Kingdom of God.
WHAT THEY DID WHEN THEY DEPARTED
“And they went out of the prison, and entered into the house of Lydia . . .” Other versions read, “After Paul and Silas came out of prison, they went to Lydia’s house,” NIV and “leaving the prison, they went to Lydia’s home.” NRSV
The Philippian jailer had somewhat the same experience as the Ethiopian eunuch. The one who was used to convert him was suddenly taken from him. The difference here is that a cluster of believers was located in the very city in which the jailer lived. I do not doubt that Paul and Silas made the man aware of the brethren. It is even possible that he and his house went with them to Lydia’s home.
It appears from this text that the house of Lydia was a kind of base of operation during the stay of Paul and Silas in Philippi. As was the custom of those who were “workers together with God,” they preferred the consistent company of the saints.
When Peter and John were released by the Jewish council, “they went to their own company” – the believers in Jerusalem (Acts 4:23). When Peter was miraculously delivered from prison, “he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying” (Acts 12:12). When Paul came to Ptolemais, “he greeted the brethren, and abode with them one day” (Acts 21:7). When he came to Caesarea, he stayed at the house of Phillip (Acts 21:8). When Apollos went into the region of Achaia, it is written, “And when he was disposed to pass into Achaia, “the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace” (Acts 18:27).
It is truly “good and pleasant for brethren to dwell together in unity” (Psa 133:1-3). That is more than a mere saying, or goal. It is a reality that is brought about because the brethren know of, and have embraced, the realities declared in Ephesians: “There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all” (Eph 4:4-6). This is why Paul and Silas, like other laborers, gravitated to those of “like-precious faith” (2 Pet 1:1). When such a preference is not apparent, both the legitimacy and effectiveness of the purported ministry is questionable.
THEY COMFORTED THEM AND DEPARTED
“ . . . and when they had seen the brethren, they comforted them, and departed.” Other versions read, “encouraged them, and departed,” NKJV “when they had encouraged the brothers and sisters there, they departed,” NRSV “exhorted them and departed,” RSV “gave them comfort, and went away,” BBE “encouraged them once more. Then they left town,” NLT “preached to them once more before leaving town,” LIVING and “they warned and urged and consoled and encouraged them and departed.” AMPLIFIED
The word translated “comforted” is pregnant with meaning. It is a Kingdom word that speaks of a Kingdom concept and necessity. In referring to the progress of the early church, it is written that they “were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied” (Acts 9:31). Thus “comfort” is seen as both an activity and the environment in which the growth that characterizes the Kingdom is realized.
The Greek root word from which “comforted” is translated (parakale,w). is used twenty-one times in he book of Acts. It has a very broad lexical meaning: “to address, speak to . . . exhortation, entreaty, instruction . . . admonish, . . . enjoin a thing,” THAYER “earnestly ask, implore . . . urge, encourage,” FRIBERG “appeal to,” UBS and “strengthen.” LEH
The root meaning of this word is to “call to one’s side.” THAYER The idea is that “comfort” is something that is very personal. The one doing the comforting identifies with the people, aiming to bring certain advantages to them. There is also the idea of moving them in the right direction, or putting them into the path of blessing. In Scripture, “comfort” does not necessarily mean the ones being comforted are experiencing pain or discomfort. It does presume that they require help, assistance, and clarity of vision. In other words, being in the world, they are in a place of jeopardy that requires exhortation, admonition, direction, and consolation – all of which are wrapped up in the word “comfort.”
Below are a few of the texts from the book of Acts in which the word is used as it is in our text. I have accented the English word that is used, and underlined objective of the action.
➪ SEPARATION FROM A WAYWARD GENERATION. “And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation” (Acts 2:40).
➪ HOLDING ON TO THE LORD. “Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord” (Acts 11:23).
➪ CONTINUING IN THE FAITH, AND ENTERING THROUGH TRIBULATION. “Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God” (Acts 14:22).
The epistles mention this word sixty-one times. Some of its uses are provided below, with the same accents as shown above.
➪ PRESENT YOUR BODIES TO GOD. “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service” (Rom 12:1).
➪ NOTE THOSE CAUSING DIVISION AND OFFENSE. “Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them” (Rom 16:17).
➪ NO DIVISION. “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment” (1 Cor 1:10).
➪ BE RECONCILED TO GOD. “Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God” (2 Cor 5:20).
➪ DO NOT RECEIVE THE GRACE OF GOD IN VAIN. “We then, as workers together with him, beseech you also that ye receive not the grace of God in vain” (2 Cor 6:1).
➪ WALK WORTHY OF YOUR CALLING. “I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called” (Eph 4:1).
➪ PLEASE GOD IN AN ABOUNDING MANNER. “Furthermore then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more” (1 Thess 4:1).
➪ WARN, COMFORT, AND BE PATIENT. “Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men” (1 Thess 5:14).
➪ MAKE SUPPLICATIONS, PRAYERS, INTERCESSIONS AND THANKSGIVING. “I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty” (1 Tim 2:1-2).
➪ RECEIVE THE WORD OF EXHORTATION. “And I beseech you, brethren, suffer the word of exhortation” (Heb 13:22).
➪ ABSTAIN FROM FLESHLY LUSTS. “Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul” (1 Pet 2:11).
➪ FEED THE FLOCK OF GOD. “The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind” (1 Pet 5:1-2).
➪ CONTEND FOR THE FAITH. “Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints” (Jude 1:3).
Notice that none of these texts deal with the personal crises or trials of individuals. We have no idea what personal difficulties or challenges any of those meeting in Lydia’s house were having. The same characteristic is found in all of the writings to the churches. The apostles did not emphasize extensive involvement with people at the detailed level. This, of course, is in sharp contrast to the manner of contemporary religion, with all of its specialists and programs.
Now, there is a reason for the manner in which “comfort” was ministered in a more general way. Salvation comes with a vast array of spiritual resources. There is no essential need of man that is not addressed by reconciliation to God. The salvation of God is specifically and thoroughly adapted for those who are living on the earth. It is tailored for those who are in the world, yet not of it – who experience oppositions, trials, friction, and hardships that occur in “this present evil world.”
There is access to God that belongs to everyone who is in Christ Jesus (Rom 5:2; Eph 3:12). Because of this, grace can be obtained to give help in the time of need. Every person who is in Christ is “complete in Him” (Col 2:10). There are no essential resources outside of Him. There is no addendum to Jesus, nor has He joined in affinity with something or someone else who also supplies needed resources. Everything that does not originate with Him, yet comes in His name, is nothing more than a delusion. If any person leans on a humanly conceived plan or procedure, it will prove to be harmful, and will pierce through their hand. What was said of Pharaoh, who appeared to have what Israel needed, may also be said of such plans. “Look! You are trusting in the staff of this broken reed, Egypt, on which if a man leans, it will go into his hand and pierce it. So is Pharaoh king of Egypt to all who trust in him” NKJV (Isa 36:6).
The point is that when holy men of God comfort the saints, they deliver words relating to their association with the Lord. Their purpose is not to resolve personal difficulties that are not directly related to that association. I do understand that this is a volatile issue with some. This is largely owing to the careers, materials, and financial involvements related to the hawking of plans and procedures. However, all such plans will eventually bear this epitaph: “This also is vanity” (Eccl 2:1,15,21,26; 4:16; 7:6; 8:14).
A Word of Caution
These words are not intended to encourage, or in any way approve of, the neglect of brethren who are in need – such as the “poor saints in Jerusalem” (Rom 15:26). Nor do they minimize the necessity of doing good to all men (Gal 6:10). When any believer sees his brother has need, he is not to shut up the bowels of compassion. He is rather to use his resources to relief such brethren (James 2:16-17; 1 John 3:17-18). My aim here is to confirm that this is not the primary work of the saints, and is not to be approached as though it was.
CONCLUSION
Thus we come to the conclusion of the initial ministry of Paul and Silas in Philippi – a ministry to which Paul was called. If you were to assess this ministry according to an institutional agenda, it would not be impressive. There really was not much on which an organization or ministry, as ordinarily perceived, could be built.
➪ No one met them when they arrived, even though Paul had a vision of a man in Macedonia crying out, “Come over into Macedonia, and help us.”
➪ Paul and company made a trip to Philippi, and again they did not encounter anyone who appeared to be in quest of the Lord, or was in any way seeking spiritual assistance.
➪ After remaining in Philippi for some days, they learned of a place of prayer to which people went on the Sabbath day. They went to that place – by a river – on the Sabbath.
➪ When they arrived at the place of prayer, there was a group of women who regularly resorted there. There was not man present, even though Paul’s vision was of a man calling out.
➪ Paul and Silas spoke to the women, during which time at least one of them listened intently to him – Lydia by name, a seller of purple.
➪ The Lord opened this woman’s heart so she could respond to the message Paul delivered.
➪ Lydia and here household were baptized.
➪ Lydia asked Paul to evaluate whether or not she had been faithful to the Lord. If so, she asked him and his company to abide in her house.
➪ Some time later, when Paul and Silas were returning to the place of prayer, they encountered a woman who was possessed by a spirit of divination. She followed them, shrieking out that they were servants of the most high God, and had come to show them a way of salvation. She was a slave girl, and brought considerable income to her masters through her soothsaying.
➪ The woman continued following Paul and Silas, crying out the same words, and causing Paul to be grieved, or vexed, within.
➪ It was then that Paul spoke to the spirit of divination, commanding it to come out of the woman. The spirit immediately left her.
➪ Now that she could no longer divine, or prognosticate, the source of her master’s livelihood was gone. Angered with the whole incident, her masters laid their hands on Paul and Silas, and dragged them into the city square, putting them before the magistrates.
➪ They charged Paul and Silas with causing trouble in the city, and demanding that the people do things that were forbidden by Roman law.
➪ The magistrates, yielding to the owners of this slave girl, commanded that Paul and Silas be beaten with rods many times, and then had them thrown into prison.
➪ While in the inner dungeon, with their feet in stocks, Paul and Silas prayed and sang praises to God – it was at the midnight hour, and the other prisoners heard them.
➪ In response to their prayers and praise, heaven sent a great earthquake, which was very focused. It resulted in the whole prison being shaken, but not destroyed. All of the doors were opened, and all of the prisoner’s shackles fell off.
➪ Upon being wakened, the jailer saw all of the doors opened, and surmised that the prisoners had all escaped. Knowing that he would be held in account for them, he drew his sword and prepared to kill himself.
➪ Paul saw him, and cried out with a loud voice to do himself no harm. All of the prisoners were still there.
➪ The jailer called for a light to confirm that situation, then came directly to Paul and Silas. Falling down before them, he asked what he had to do to be saved.
➪ Paul declared that he should believe on the Lord Jesus Christ, and then he would be saved, including those in his house.
➪ Paul then spoke the word of the Lord to the jailer and all of his house.
➪ The same hour of the night, in confirmation of his repentance, the jailer washed the wounds of Paul and Silas, and was then baptized, together with all that were in his house.
➪ The jailer then brought Paul and Silas into his living quarters, placing a meal before them, and believing in God with all of his house.
➪ The next morning, the magistrates changed their minds about Paul and Silas, and sent word to the jailer to release them.
➪ When the jailer told Paul, he remonstrated, saying that they had been condemned and beaten publicly without the required trial, reminding him that they were Romans, and had been dealt with illegally. He demanded that the magistrates personally come and escort them, from the prison.
➪ Upon coming, the magistrates pleaded with them to leave the city.
➪ Paul and Silas then went to the house of Lydia, comforted the brethren, and departed. Thus concluded this part of their mission.
Can you conceive of this all being reported as a successful mission at a religious convention, or being written up in a brotherhood journal. And yet, the Lord had this written for believers of all ages to read!
Does this sound like the kind of beginning a successful and God-honoring church would have? Who could imagine this being set forth as a church-planting methodology? Yet, this was the beginning of the church at Philippi, which is represented as being distinctive, fellowshipping “in the Gospel,” and continuing in that fellowship, from the very first day they heard it (Phil 1:5).
This is a slice of very real spiritual life – life that is produced and maintained by the holy Spirit. It reveals a number of things worth pondering.
➪ The Spirit does not always lead in apparent ways.
➪ Although it is planned out very particularly in heaven, the work of the Lord requires considerable effort on the part of those involved in it.
➪ Some doors never become apparent until we look for them.
➪ Those who respond to the Gospel may be quite different than what we first envisioned.
➪ When God opens a person’s heart, they respond with obedience.
➪ Those who believe do not balk at any Divine requirement.
➪ Sometimes it is easier to cast out a demon than to deal with mortals.
➪ The servants of God are often treated unjustly.
➪ Faith can produce prayer and praise in the midst of darkness and pain.
➪ God can change the entire situation in an instant, without any involvement from men at all.
➪ It is possible to stay in a place where you were once chained, but do so willingly without the chains.
➪ A person who is intent upon doing what is harmful to himself can be stopped with a word.
➪ It is possible for oppressors to suddenly become aware of who is really in charge.
➪ A person who truly repents will confirm it by what he does.
➪ Those who oppress us can be brought to plead with us.
➪ Freed souls prefer to be with God’s people.
➪ Faithful ministers bring advantages to the people of God.
➪ When the work is completed, it is time to go.