Studies in the Acts of the Apostles

Resource Manager · December 11, 2011

63. Paul and Barnabas disagree (15:36–41)

Paul was not only a preacher of the gospel; he was also a shepherd of the flock. So, perhaps contrary to expectation, it was he, and not Barnabas, who first proposed a repeat of the first journey, with the emphasis this time on pastoral care for the ecclesias brought into existence in the course of that first preaching venture.

The Greek text has about it a certain element of urgency: "Isn't it high time that we visit those brethren to whom we taught Faith in Christ?" Paul was like a modern American with his "Let's go!" Apparently (v.41) the Jerusalem letter had not yet been taken round the Gentile churches of Syria and Cilicia, or if it had there was inadequate information as to how it had been received. So it cannot have been very long after the return of Judas Barsabbas to Jerusalem that Paul's anxieties concerning his converts led to action.

There is no mention in Acts of the Galatian defection to Judaism, perhaps because the Epistle to the Galatians, already written, told the story vividly enough of the crisis that had blown up in Antioch and also in Galatia; and Luke, compiling his history was aware that already copies of Paul's urgent letter were in general circulation.

A second mission?

At the time when Paul proposed this second journey there was still no news as to how the Faith was faring in Galatia. Only a visitation could satisfy Paul's apostolic concern, especially since the Jerusalem encyclical had not yet been delivered to the Galatians (Acts 16:4).

Barnabas was immediately agreeable. But as soon as it came to details there arose a crisis of discordant ideas.

It was understood, of course, that Titus accompany them, for he had been with them through all the chequered experiences of that first journey. He knew the Galatian brethren, and they knew him. (See Notes).

John Mark — a problem

But Barnabas liked the idea (AV: "determined" is too strong) of having his relative John Mark with them as well, even though on the first journey he had left them in the lurch. Understandably, Paul demurred at this. But (the Greek text implies) Barnabas persisted in his proposition. One can almost hear his mild apologetic tones. 'Agreed, he let us down badly before. But now he understands the Jew–Gentile problem better. And, besides that, he is familiar with the Jerusalem decision, and is ready to abide by it. Then shouldn't he be given another chance?'

Normally Paul would be the first to agree to such a proposal. He was not one to harbour a grudge. But it was in his mind that this new venture be a missionary journey as well as a pastoral tour of established ecclesias. Before, he had been prevented from getting through to the big prosperous cities – Ephesus and the rest– in the province of Asia. Now, the Galatian visit could easily be extended into that area. So even though John Mark might be willing to extend fellowship to the Gentile converts already made (because he'd heard that they had been persuaded to accept circumcision?), would he be as willing to be a preacher of the gospel to fresh Gentile cities, and without any Judaistic strings attached? It would be disastrous to have the preachers at variance among themselves.

So Paul stuck his toes in.

The guesses of the commentators, that John Mark had feared persecution, or had taken a dislike to the work, or, unused to being a long time away from home, had been stricken with homesickness, are all disposed of by Luke's distinctly censorious phrase: "he apostalized from them (Paul and Barnabas)." (compare also 13:13). (See ch. 50 on this).

Resource Manager · December 11, 2011

The quarrel

There can be no doubt that in this difference of opinion Paul was entirely in the right. This is plainly indicated by the fact that when these two fine men dissolved partnership and went each their own way, it was to Paul and Silas that the Spirit–guided elders of the Antioch ecclesia gave their blessing (compare 14:26); whereas there seems to be a hint of self–assertion about the way "Barnabas took Mark, and sailed away to Cyprus." The narrative gives no hint of commendation to his project.

But, this having been said, it has to be admitted that men such as Paul and Barnabas should have managed to settle their difference, or else quietly agree to differ, without the sharp quarrel (Greek: paroxysm) which was allowed to develop. The opinion, blurted out by a boy in Sunday School when asked whose side he was on in this quarrel, could hardly be improved on: "Neither! They should both have known better!" Paul, do you not recall that, but for the graciousness of Barnabas (9 ;26,27), you might still be rejected by the ecclesia in Jerusalem? And do you not remember how he rescued you from the obscure work in Cilicia to invigorate a great drive of preaching in Antioch? (11:25,26).

So, Paul, could you not have had faith that God would not allow the work to suffer even by the inclusion of one weak link in the chain? How true were the words these two worthy servants of Christ had used on an earlier occasion! "We also are men of like passions with you" (14:15).

What made matters worse was that this intense disagreement was not confined to the two of them. The original text plainly implies that others took sides over this issue, so that there was now a serious danger of an invisible iron curtain descending in the middle of the Antioch ecclesia.

Indeed, in a less wise generation than theirs, the problem would have been aggravated and perpetuated (to the shame of the name of Christ's brethren) by making the issue one of fundamental importance in al! the ecclesias: "If you agree with him, you have no fellowship with me!"

Paul or Barnabas were not so foolish or headstrong. Unable to agree on this, they did at any rate agree to divide up the territory of the first mission. How like Abram and Lot (Gen. 13:11,14)! If only they had matched Abram's: "Let there be no strife, I pray thee — for we be brethren."

In Cyprus there had been, with the solitary exception of Sergius Paulus, no preaching to Gentiles but only "in the synagogues of the Jews" (13:5), so that area would suit Barnabas and John Mark fine, especially since the home of the former was in Cyprus. And Paul, already much concerned about the well–being of the Galatians, was eager to visit them again. So out of this evil God brought much good — two missions instead of one.

Resource Manager · December 11, 2011

The solution

The rift between the two leaders was left to the healing power of time. And not in vain, for although Barnabas never worked with Paul again, there is a comradely allusion to him in one of Paul's letters about five years later (1 Cor. 9:6). And there can be no doubt that in later days John Mark came to agree completely with Paul's policy and outlook. Allusions to him in Paul's letters make this very evident: "Take Mark, and bring him with thee, for he is profitable to me for the ministry" (2 Tim. 4:11, the last paragraph we have from Paul's pen; compare also Col. 4:10).

Whereas Barnabas had gone off with John Mark in some haste, apparently, Paul was more deliberate. In the ecclesia at Antioch there was no lack of eager volunteers for the work (v.35), but "Paul chose Silas." There is an implication here of careful weighing of personal aptitudes.

Without doubt Silas was a good choice. A leading brother from Jerusalem, with good standing in the ecclesias, and also by reason of being a Roman citizen (16:37), one with real sympathy for Paul's aspirations to take the gospel to Gentiles everywhere. (See Notes).

These two (together with Titus, almost certainly) were now "commended to the grace of God" (14:26) – that is, the guidance of his Holy Spirit – and, forgetting now the things that were behind, they pressed on to fulfil the work which lay before them.

Through Cilicia

Firstly, they did the circuit of the young ecclesias in Cilicia, the hinterland of Tarsus. They too had been disturbed by recent Judaist activity. So Paul and his helpers "delivered the commandments to the elders" (Bezan text), and doubtless by careful instruction and exhortation "confirmed" them, that is, made them firm in the Faith.

There is a reassuring harmony, a kind of undesigned coincidence, about the five allusions which all concur in their implication or specific mention of ecclesias in Cilicia, yet no details are provided concerning them. The reader is left wondering why!

9:30: Paul is sent from Jerusalem to Tarsus

11:25,26: Barnabas finds Paul in or near Tarsus, and brings him to Antioch.

Gal. 1:21,23: Here is explicit mention that Paul was preaching the gospel in Cilicia.

Acts 15:23: The letter from the elders is addressed to the Gentile brethren in Antioch, Syria, and Cicilia.

Acts 15:41: The ecclesias in Cilicia are "confirmed" by Paul and his friends. No details are given, but there is a uniform assumption of successful developments in that area.

Resource Manager · December 11, 2011

Notes: 15:36–41

36. Go again. Literally: turn back, often with the meaning "repent". Here it might suggest a change of policy – from preaching to pastoral work, or from reproof (in the letter to the Galatians) to comforting them.

How they do. Literally: have, the word being used in the sense of "hold on (to the Faith)". The pastoral Paul is every bit as evident as the preacher or the theologian; e.g. 1 Th. 2:17; 3:10;Rom. 1:11;15:23; 2 Cor. 11:28; and the frequent references to his unflagging prayers for them.

37. Take (12:25 and Gal. 2:1 only) is a very expressive word in Gk., implying the addition of someone else (RV: also) besides the helper already included in their plans. (The use of touton. inserted at the end of v.38, carries the same implication.) The same word comes again in v.39 but this time without its significant prefix, because there applying to John Mark only. Also, this commentator is confident that in this section of the Gk. text it is possible to discern distinct signs of the more pleonastic Titus. It is probably he who supplied Luke with this part of the narrative. See also the end of chapter 59.

38. Departed. Barnabas could have argued from such a passage as Ez.44:10,11. But so also could Paul!

39. Contention; s.w. 1 Cor. 13:5, and also Heb. 10:24, this time in a good sense.

Departed asunder. The passive form of this verb suggests that the separation was either advised or even insisted on by some mutual friend or the elders of the ecclesia. The only other occurrences of this word both suggest vivid figures of speech – Rev. 6:14, that of a scroll cut in two, so that each half curls up towards itself and away from the other; Ez. 43:21, a separate place which is part of the temple complex, yet not part of the sanctuary itself.

40. Chose Silas; s.w. Ex. 17:9; 18:25 LXX. It is an interesting speculation that Silus was Malchus, the secretary of Caiaphas, who lost and re–gained an ear at the arrest of Jesus (Lk. 22:50,51). The evidence is hardly copious. The name Silas may De Aramaic for healed. Malchus would almost certainly end up as a disciple of the Lord. Who better than he as a witness to the power of Christ? – and of his resurrection? (Mt. 28:11–15). His Roman citizenship would be a kind of O.B.E. for "public services" as an intermediary between Caiaphas and the Roman governor. A man of this character would be just right for the work assigned him in v.22. He is last heard of as Peter's secretary (1 Pet. 5:12). What a contrast with his original job as secretary (Jn. 18:10), and also with the first time he encountered Peter! Some of the exceptionally fine phrasing in 1 Peter may have been suggested by him.

Resource Manager · December 11, 2011

64. Timothy (16:1–5)

The coast road from Antioch to Tarsus was dotted with towns each of which by this time doubtless had its Christian believers – Alexandria (not the Alexandria!), Issus, Mopsuestia, Adana. No doubt Paul's party spent time at all of these ecclesias, confirming the brethren in the Faith and communicating to them the apostolic letter to settle doubts raised by recent Judaist activities – for it may be taken as certain that those who had travelled to the new Galatian ecclesias to convert them to a Judaistic gospel of justification by works would not have neglected the opportunity to propagandise the Cilician ecclesias also.

The next stage of the journey took the travellers through the wild Taurus range, via the Cilician Gates, first to Derbe and so to Lystra, the home of young Timothy and his mother Eunice and his grandmother Lois, three converts from the first journey.

The party completed

Luke introduces his first mention of Timothy with "Behold!" an interjection he normally reserves for occasions of providential intervention (e.g. 1:10; 8:27; 12:7). Here, with the accession of Timothy was the further addition to the strength of the party which Paul thought was needed. If, as seems likely, an unmentioned Titus was one of the company (as on the first journey), then as Silas had filled the place of Barnabas so also Timothy became a second John Mark, though some would see him as a second "son of consolation" instead of Barnabas.

As Farrar comments, 'no name is so closely associated with Paul" as is Timothy's. Two of Paul's epistles were written to him. In five other epistles he is associated with Paul. He was with the apostle throughout most of the second journey, with him at Ephesus in the third journey, with him in his last journey to Jerusalem, and with him during his first imprisonment at Rome; and in Paul's final imprisonment in Rome the apostle wrote urging Timothy to come to him once again.

Timothy's family

Timothy was Paul's own convert in the course of the first journey ("mine own son in the faith"), but it was the boy's grandmother Lois who was the first member of the family in Christ (2 Tim. 1:5). His father had been a very well–known Greek (16:1, 3), still well–remembered, who perhaps because of his public status had not shared the religion of his wife.

By rabbinic ruling, the son of a Jewish mother is Jewish, whoever the male parent. Yet Timothy had not been circumcised. It is a fact which points to divided influences in that home, but under the blessing of God Eunice won through. Was it this situation which provoked Luke's unusual: "Behold!"?

There is, by implication, a lovely picture of Timothy as a little boy: "From a child thou hast known the holy letters which are able to make thee wise unto salvation" (2 Tim. 3:15). The little lad, bright and eager, was taught to read by the devout Eunice and Lois, and of course he was taught from the family copy of the Scriptures which at first would be to him "the holy letters," until he could put letters together to make holy words.

The brethren at Lystra – and also at Iconium, where the youth was probably a "visiting speaker" – kept on witnessing in terms of high appreciation to Timothy's zeal and promise. So Paul expressed his strong wish to have Timothy join them in the Lord's work. This was most unexpected, for at this time the boy could hardly have been more than seventeen or eighteen. Some fifteen years or so after this Paul could still write: "Let no man despise thy youth" (1 Tim. 4:12).

But Paul was not prepared to have Timothy enlist except by divine sanction. Accordingly, prophecies led the way to this decision (1 Tim. 1:18), the prophet concerned being, most likely, Silas (15:32). Also, through another prophetic leading, there was a service of dedication before Timothy was sent forth to the work. In this service Paul and the elders of the ecclesias at Lystra and Iconium solemnly laid hands on him, imparting some unspecified gift of the Holy Spirit, the better to equip him for the tasks ahead (1 Tim. 4:14; 2 Tim. 1:6).

Eunice was evidently a widow at this time (the Greek text of 16:3 probably implies this); so letting Timothy leave home must be seen as a real act of self–sacrifice on her part.

Resource Manager · December 11, 2011

Circumcision

It was clearly needful that Timothy be circumcised before being accepted as one of the Lord's missionaries, for in every place the pattern of Paul's preaching was: "to the Jew first, and also to the Greek," and his method was: "unto the Jews i became as a Jew that I might gain the Jews" (1 Cor. 9:20; Acts 15:21; 21:26). Such a policy would have been hamstrung if one of the team of preachers had been only half–Jewish and uncircumcised at that. So the omission of the rite in Timothy's case (doubtless by decision of his father years before) was now made good.

There is no inconsistency between this policy now followed regarding Timothy and Paul's stubborn contention against foisting an obligatory circumcision on Gentile converts. In the Jewish crisis the quite erroneous argument had been: No circumcision, no salvation. Now the very different situation was that Paul wished to avoid provoking Jewish prejudices initially by coming to synagogues in a new mission field accompanied and helped by one not circumcised.

The Greek text seems to hint at a certain reluctance on Timothy's part, but if so, he suffered himself to be overborne by the needs of the situation. The commentators nearly all assume that the circumcision was done by Paul himself, but how much more likely it is that the rite was performed by the local rabbi. Thus it would be an outstanding witness to the Jews (16:3), that there was nothing anti–Jewish about Paul's gospel. Also, the time might come when that certificate of circumcision would prove useful.

"My own son"

In some respects not clearly specified Timothy was an admirable choice as fellow–worker. Throwing himself into the work of the gospel, he slaved at it (so the text of Phil. 2:22 implies). Before very long he was able to "bring to remembrance (in Corinth) my ways which be in Christ, as I teach everywhere in every church" (1 Cor. 4:17) – that is he could be depended on to teach just as he had heard Paul teach. And he did this work out of love of it: "I have no man likeminded, who will naturally (i.e. as a born son of mine) care for your state" (Phil. 2:20). He had a natural flair for missionary work. He was "my beloved son, faithful in the Lord—my dearly beloved son—my workfellow", for whom Paul offered prayers night and day, "greatly desiring to see thee" (1 Cor. 4:17; 1 Tim. 1:2; 2 Tim. 1:2–4). This is endearing language. What modern missionary would not wish to have such a mentor, and such commendation!

When at Ephesus, Paul had so many irons in the fire that he had to make use of all possible help; so he sent Timothy and Erastus to Macedonia whilst he stayed on in Asia (19:22). It is a lovely picture of how a young but experienced preacher together with one who is old but inexperienced may together fill the role of one apostle.

But there was another side to Timothy's character which was a definite drawback. One allusion after another suggests that he was of a rather soft womanly disposition:

"Now if Timotheus come, see that he may be with you without fear" (1 Cor. 16:10); the words seem to imply that some strong characters in the ecclesia at Corinth had at some time domineered over Timothy, or else (Paul feared) were liable to attempt this in the near future. Probably 2 Cor. 7:12 refers to the same human situation.

At another time Paul writes that he is "mindful of thy tears" – tears in a grown man! "God has not given us the spirit of fear; but of power, and of love, and of a sound mind. Be not thou therefore ashamed of the testimony of the Lord—" (2 Tim. 1:4,7,8).

Away from Paul he seemed unwilling to throw himself as whole–heartedly into the work as formerly: "I charge thee therefore before God and the Lord Jesus Christ — preach the word; be instant in season, out of season" (2 Tim. 4:1,2). "Stir up the gift of God which is in thee—" (1:6). "Thou therefore endure hardness, as a good soldier of Jesus Christ" (2:3).

Thus, for all his affection, Paul was not blind to Timothy's weakness, but gave firm undisguised admonition where it was needed:

"Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth — Flee also youthful lusts (probably sexual lusts, but not necessarily), but pursue righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart" (2 Tim. 2:15,22).

Probably there was some connection between this diminution of activity and Timothy's "oft infirmities" (1 Tim. 5:23). A missionary needs to be not only tough in temperament but also endowed with exceptionally good health, and as it turned out Timothy wasn't.

However in his early days he took a prominent part in the Lord's work in Thessalonica (1 Th. 1:1; 3:2; Acts 18:5). In the course of the third journey, he was sent to iron out difficulties which had arisen at Corinth; but apparently he failed, for later on that duty had to be delegated to the much tougher Titus (2 Cor. 7:5ff).

Even so, his loyalty to Paul never flagged. It may be inferred that at the end, in response to the apostle's appeal (2 Tim.4:13:21),he travelled to Rome to be with his leader, but whether he arrived in time is unsure. However, since anyone close to Paul was by this time a marked man, it would seem that in Rome he was himself thrown into prison, but was given his freedom after a while (Heb. 13:23). If the cloak and the books and the parchments never reached Paul, it may be taken as certain that Timothy cherished them to his dying day. There is a tradition that as first bishop of the ecclesia at Ephesus, he was done to death by the mob there — a harrowing end for one as soft–natured as he.

Resource Manager · December 11, 2011

Consolidation in Galatia

Progress of the missionaries through Galatia was probably slow, for each ecclesia they came to would clamour to have their company as long as possible. Warm as was the affectionate welcome given to Paul, there were also doubtless many embarrassing questions: "Why is brother Barnabas not with you?"

The "decrees" of the Jerusalem conference (which were not really decrees, for a man did not lose his fellowship in the ecclesia if he chose to ignore them) were read and explained in each place, even though they had been intended in the first instance for "the brethren which are of the Gentiles in Antioch and Syria and Cilicia."

These decisions, together with Paul's personal presence and powerful exposition gave the coup de grace to any remaining tendency to accept Judaistic influence. The instability there which, earlier, had given Paul many a sleepless night was now a thing of the past. "So were the churches established in the faith."

Also, the preachers renewed a vigorous campaign throughout that area, with the happy result that "the churches increased in number daily" – a marked contrast to the painstakingly slow progress of modern times. The Bezan text adds that the work was done "with all boldness." This phrase rings true, for after all the bitter opposition and downright persecution encountered on the first journey it would call for no small degree of courage to renew public witness in the same places.

It would be with uplifted spirits and much thankfulness to God for the satisfying evidence of the gospel's progress that Paul and his colleagues at last said farewell to Galatia and moved on to untried territory.

Notes: 16:1–5

1. Came to. As used by Luke this Greek word seems to mean: "arrived and made a stay there."

Derbe and Lystra. There can be little doubt that Timothy's home was in Lystra, for this name is common to v. 1,2; and 2 Tim. 3:11 seems to settle the point.

3. To go forth with him. Thus, this journey, like the first, was now equipped with two leaders and two helpers.

5. This verse reads like one of Luke's "rubrics" (see on 2:47), by which there is indicated the end of a phase of development and the beginning of another. The same is also suggested by the men—de construction in v.5,6 Established. Contrast the repeated phraseology in the troubled letter to the Galatians: "removed, trouble, pervert, hinder" (1:6,7 5:7).

Increased. This expressive Greek word suggests overflow.

Resource Manager · December 11, 2011

65. To Troas, and on (16:6–11)

Fifteen or twenty miles away from Pisidian Antioch was the border of the province of Asia on which Paul had almost certainly trained his sights during the first journey. Now was there anything to hinder a vigorous campaign amongst the prosperous cities there?

Yet, against all expectation, "they were forbidden of the Holy Spirit to preach the word in Asia. "It is a likely speculation that the Spirit operated, in this instance, through Silas, who had the gift of prophecy (15:32). The Greek aorist tense here seems to indicate a complete ban: "Preach the gospel to nobody" there. This must have been a sore disappointment to Paul, and no small bewilderment. How could he know that Aquila and Priscilla, who were to be of outstanding usefulness and importance in the campaign there were not yet available? Not to worry, Paul; in due time Asia will be the most fertile field of all!

The sequence of circumstances which brought Paul to Troas, and so to Macedonia, is set out in such a way that there is no missing the evidence of divine control. It is almost as though Paul and his helpers were being hustled forward willy–nilly. The angel of the Lord, minister for divine affairs in the province of Macedonia, was getting impatient!

Forbidden by the Holy Spirit to preach the word westward in Asia.
Blocked, again by the Spirit, from turning north–east into Bithynia.
Guided (evidently) to pass straight through Mysia.
And so to Troas, the end of the land. Where next?
Here they encounter Luke the brother of Titus (see ch. 110).
Paul's vision, and the sustained appeal: "Come over (s.w. Ps.37:23) to Macedonia, and help us."
From a careful piecing together of Scripture and their recent experience
they confidently gather that Macedonia must be the scene of their next venture.
Forthwith a sea passage is available.
Ideal sailing conditions provide a fast voyage to Samothracia.
And so, unhindered, on the next day to Neapolis, and on to Philippi.

With such experiences to put backbone into them, if indeed that were needed, they must surely have arrived at Philippi, confident and eager for success in the Lord's work.

This palpable leading of God marks the real beginning of the second journey. It represents a most dramatic parallel to the specific direction of the Holy Spirit which began the first missionary enterprise (13:1–3).

Rackham is surely right in his insistence that the second and third journeys were really one campaign, interrupted for a relatively short time by Paul's visit to Jerusalem which is described in less than a verse and a half (18:22,23a). And even whilst Paul was doing this travelling, Luke and Aquila and Priscilla (and Silas and Timothy and Titus?) were keeping the work going in various places.

Rackham is emphatic that this phase of Paul's preaching, compressed into at most five chapters (16:6–20 38), should be seen as the main part of his life's work. All round the Aegean and throughout the province of Asia, flourishing ecclesias were established in busy cities; and during that period, a mere five years, Paul also wrote his great epistles to the Thessalonians, and Corinthians, and also to the Romans. (And some would also include here Ephesians, Philippians, and Colossians and maybe Galatians.) What years of industry and success!

In this section of the narrative (v.6–10), and that which follows, there is traceable (so Selwyn has suggested) a remarkable and unexpected parallel with the conquering work of Joshua. By themselves some of the points of correspondence at first strike the reader as trivial, but the build–up of parallels is quite remorseless and not to be gainsaid:

Resource Manager · December 11, 2011

Paul and Silas, and the Book of Joshua–Jesus

With the crossing of Jordan compare the Dardanelles.
A divine vision: a man appearing to him;Josh.5:13;v.9.
"Come and help us;" 10:6;v.9.
The land divided by the pioneers into seven portions; 18:6; s.w. "part" in v.12. (Luke seems to take care to mention precisely seven Macedonian names).
The first lot is assigned to Benjamin; 18:11. Note v.12: "the first of the portion."
Jericho was taken on a sabbath; and so also Philippi; 6:15;v.13.
Corresponding to Rahab ("by faith") and the two spies – Lydia and two apostles; v. 15: "if ye have judged me faithful."
"And all her house;" 6:25;v.15.
"Scarlet thread;" 2:18; "a seller of purple;" v.14.
Jericho shut up and made fast; 6:1 LXX; v.24.
Earthquake; 6:20; v.26.
A great shout by the men of Israel; 6:20; v.25.
Circumcision, a necessary preliminary; 5:3,9;v.3.
"The Spirit of Jesus (Joshua);" v.7 RV.
"Assuredly gathering" (v.10) means, literally, "fitting or knitting things together;" in 9:22 the same word must mean: "fitting the testimony of Scripture together" (these Scriptures?).
1 Th. 1:5 probably means: "in much fulfilment."
In later days Paul himself emphasized this parallel with the Book of Joshua. 2 Cor. 10:1–6 has at least ten indirect verbal allusions to the capture of Jericho.

Unexpected correspondences of this sort with parts of the Old Testament are, at first, unbelievable but, at last, are not only convincing but highly stimulating. They also do much to broaden and intensify one's concept of the inspiration of Scripture.

It is interesting to speculate why Paul was prevented from extending his campaign into Bithynia. It may be that Peter himself was already at work there (1 Pet. 1:1); and it was always Paul's policy not to preach the gospel where Christ was already known, "lest I should build on another man's foundation" (Rom. 15:20). Certainly not long after the time of Paul, when Pliny was proconsul there in the reign of Hadrian, that country was so full of Christians that the heathen temples were largely neglected.

To get to Troas the apostles did not by–pass Mysia (v.8), for they could not reach that city without passing through it. So very likely Ramsay's suggested alternative translation: "neglecting Mysia," is correct.

The place they came to was not the Troy of Homer and Virgil. That had fallen into ruin centuries before, and a new city arose on a fresh site in BC 300, built by one of Alexander's successors. Three times more Paul was to come to Troas– in the course of his third journey, when travelling from Ephesus to Macedonia (20:1,2); on his way back to Jerusalem, the sensational occasion when he restored Eutychus to life (20:6); and it was there where he ended his active ministry, being arrested by the authorities at the house of Carpus (2 Tim. 4:13).

Resource Manager · December 11, 2011

Luke at Troas

It was at Troas where Paul and his company now encountered Luke the physician. This fact is an easy inference from the occurrence in the narrative here of the first of Luke "we" passages (16:10).

Since there is reason to believe that Luke and Titus were brothers (2 Cor. 8:18,19), it may be that some communication from Luke to Titus had exercised an influence in steering the party to Troas. It is perhaps significant that in verses 6,7,8,10 (and also in 15:41) instead of "go" or "went" the Greek text uses the word "come" or one of its compounds, as though implying an impatient Luke waiting in distant Philippi for this band of preachers who were steadily making their way across country to come to his aid with their preaching.

It was here that through the night (not, in the night) Paul saw a persistent vision of a man of Macedonia who besought, exhorted, urged him to travel to Macedonia and "help us." Ramsay's guess that the man in the vision was none other than Luke seems highly likely, for the Philippi narrative that follows shows several indications of close familiarity with the place; and certainly Luke spent a good many years there after this. It is like the modesty of this fine friend of Paul's to disguise himself under the description: "a man of Macedonia." The Greek text has: "a certain man . ..," using a word which very often implies someone familiar, "you know who."

The appeal: "Help us", surely implies that preaching of the gospel had already been attempted, but without that degree of ability and forthrightness which was never lacking from Paul's ministry.

It is at this point that the Bezan text persuasively adds: "When therefore he (Paul) arose, he related the vision to us."

Knitting together the Scriptures with all these experiences and indications (s.w. Col. 2:2,19; Eph. 4:16) they promptly concluded that God intended them to evangelize Macedonia, and especially Philippi. So without loss of time a passage across the Hellespont was sought and immediately found. Thus in very quick time they were on their way across the water and with a brisk following wind they made a fast crossing to Samothracia, a seaport backed by an unmistakable landmark of a five thousand foot mountain. Next day the same ship took them on to Neapolis, the port for Philippi which itself lay ten miles inland. One hundred and twenty–five miles in two days was very good going by the sailing standards of those times (contrast ch. 20:6, when the same journey, reverse way, took five days).

There was no Jonah on board.

Notes: 16 6–11

7. Assayed does not mean "they tried to," but "they tested," as though a trial preaching within the borders of Bithynia proved so discouraging that it was interpreted as the Spirit's directive not to press on in that direction. The Spirit of Jesus (RV). This reading is certainly correct. It comes again only in Ph. 1:19, written to Macedonia!

9. A man of Macedonia. Recognition by his dress is an absurd explanation. That part of the empire, and Philippi especially, was as cosmopolitan as Europe is today.

Prayed. It is the familiar parakaleo, as though emphasizing again the Holy Spirit at work.

10. We endeavoured. The complete "we" passages are: 16:10–17:1; 20:5–21:18;27:1 to the end (and also 14:22?). The presence of Luke with Paul is implied in 2 Cor. 8:18;Col.4:14;2 Tim. 4:11.

The Lord. The best manuscripts read "God." Thus, in this short paragraph guidance is attributed to God, to Jesus, and to the Holy Spirit.

6. The Gk. construction points to a sharp contrast between the success of v.5 and the discouragement of v.6.

Resource Manager · December 11, 2011

66. Lydia of Philippi (16:12–15)

Normally Paul wanted to preach the gospel in every city of any size which he came to. Yet in Macedonia, there were several significant exceptions to this rule. The first of these, Neapolis, doubtless went unevangelized because of pressure from Luke who wanted to see the team busy in his own city.

There are quite a few considerations which identify Luke with Philippi:

The description of the city as (1) a city of Macedonia; (11) the first of the district; (111) a (Roman) colony. Luke does not match this kind of detail anywhere else in his writing.
There is care to assert that Philippi belonged to Macedonia and not to Thrace, which was regarded as a somewhat barbarous area.
The insistence that Philippi was "the first of the district" has created difficulty, for both Thessalonica and Amphipolis claimed that honourable title. But Luke stoutly assigns it to Philippi. And Codex Beza (Titus?) surely settles the question with the reading: "the head (city) of Macedonia."
Paul went to four other places which had the special status of Roman colony, but Luke mentions this feature regarding Philippi only.
There is markedly more space devoted to happenings in Philippi than to Thessalonica, the capital.
Neapolis, Amphipolis, and Apollonia were all by–passed on the way to Thessalonica, but not Philippi.

It is surely not too much to suppose that Luke, who continued to live here for the next six years or so learned to share the civic pride of the inhabitants and allowed this to creep into his narrative.

That title "first" has stretched the ingenuity of the commentators not a little. Perhaps it is called that because it was the first city of Macedonia where Paul preached. Perhaps an Asian usage had crept in here: Philippi was a 'first' city, in the sense of being distinguished. Perhaps the priority had just lately shifted to Philippi (although there is no contemporary evidence about this.) One particularly good classical scholar – Page – comments: "The use of protos (first) in this sense without any words to make it clear is unexampled."

All this uncertainty makes it all the more likely that the Joshua parallel detailed in the previous chapter supplies the correct explanation – and a Biblical one, to boot.

A colony

As a Roman colony, Philippi had Roman law and a Roman constitution, as did Lincoln (= Lindum colonia) years later. An important element in its population was a considerable body of retired legionaries whose pride in their Roman connection would never flag. These facts supply a further explanation why Luke was so eager to get his two Roman citizen friends there to help him with the work of spreading the gospel.

Paul's Epistle to the Philippians has two interesting allusions to this Roman citizenship: "Only express your citizenship worthily of the gospel of Christ" (1:27). "Our citizenship is in heaven" (3:20). Whereas Philippians were proud to be ruled direct from Rome, these Philippian Christians were to seek always to be governed direct from heaven.

It is particularly interesting also to note that by one small detail Luke tells his observant reader that this part of his Acts narrative was put together whilst he lived in Philippi: "And we were in this city abiding certain days" (v.12).

Resource Manager · December 11, 2011

Why no synagogue?

The assumption is nearly always made that Paul was unable to follow his normal policy of preaching in the Jewish synagogue because there were no Jews and no synagogue. But that is an almost incredible conclusion, for there was hardly a city of any size in the Roman empire which by this time did not have its Jews, few or many. And since Alexander the Great had always looked on the Jews with special favour, it is highly unlikely that his own native city had shut them out.

There is another explanation, which also serves to supply a neat "undesigned coincidence" confirming the truth of the record.

It was about this time that, because of disturbances in Rome, Claudius Caesar had banished all Jews from the capital (18:2). Then, since the colony (16–12) Philippi was more Roman than the Romans, it may be taken as fairly certain that there also the same policy would be put into operation with gusto. Of course there was a synagogue, but at this particular time what male Jews there were had either been compelled to depart or else had gone underground until the atmosphere was easier to breathe. Thus there were only Jewish women and a handful of God–fearers like Lydia to continue religious observances. A synagogue couldn't function without having ten men in its membership. So, "by the waters of Babylon (and in somewhat similar circumstances) there they sat down," at a place of prayer by the river.

Luke seems not to have known definitely of this arrangement – "where we supposed there was a place of prayer," This, and the fact that there were no friends to offer hospitality, until a stranger bade them "come to my house," suggests that Luke was not long resident in the city.

Witness to devout women

Meeting this assembly of women at their improvised place of worship, the four preachers abandoned all formality and proceeded to tell the purpose of their mission. This must have gone on for a number of sabbaths (the Greek continuous tenses imply this.) Luke was himself one of those who so witnessed, so it may be taken that he was not a new convert.

Outstanding among these women was Lydia of Thyatira, a devout Gentile who had migrated from the province of Asia (where Paul had lately been forbidden to preach! v.6). In Philippi she had set up in business selling the famous purple–dyed cloth that Thyatira specialised in. She was probably a widow, and may have been a freed slave, for it was common enough for such to be named from their place of origin – Thyatira was in the sub–province of Lydia.

Resource Manager · December 11, 2011

God at Work

She soon gave special attention to Paul, as the one with outstanding ability in expounding the message – this because God was at work in her life: "whose heart the Lord opened." There is no other passage in the whole of the Bible so explicit in its declaration of an unperceived guidance from God. Lydia had a Bible and a knowledge of the fundamentals of the Jewish faith. More than this, she now had ready access to the wisdom of the world's finest expositor of Holy Scripture. But in addition the Lord opened her heart, that is, (as very frequently in both Old Testament and New Testament) her mind, so that there was eager attention to the message. There is no emotional emphasis in this phrase. It was only because of this divine influence that she gave heed to Paul's teaching.

There are many places where the Bible has this impressive idea:

"Open thou mine eyes, that I may behold wondrous things out of thy law."

"Make me to understand the way of thy precepts."

"I will run the way of thy commandments, when thou shalt enlarge my heart."

"Give me understanding, and I shall keep thy law."

"Make me to go in the path of thy commandments" (Psalm 119:18, 27,32,34,35, and many more).

Luke tells this part of his story as though assuming that if anyone gave serious attention to Paul and his message, then of course baptism would ensue: "And when she was baptized ..." Lydia also took the message to her household, whether children or servants, so that when at last she was baptized, so also were they, as the household of Cornelius had been (10:7, 24, 33, 48) and also in due time the households of Crispus (18:8) and the Philippian jailer (v.34).

Hospitality

Now Lydia pressed again the invitation which had almost certainly been made on ah earlier occasion: "If (that is, since) ye have judged me to be faithful to the Lord, come into my house, and abide there." Perhaps she had just learned the instruction of Jesus to his preachers: "Into whatsoever city ye shall enter, search out who in it is worthy, and there abide till ye go thence. And if the house be worthy, let your 'Peace' come upon it" (Mt. 10:11–13). Lydia had wealth. The maintaining of this little band of missionaries would be a trifle in her eyes, but she would fain express her thanks for the gift they had brought and she sought the peace they would bring with them.

So, she constrained these strangers, precisely as Abraham, and Lot, and the two Emmaus disciples, had done, and –doubtless — with comparable blessing.

In later days, the ecclesia at Philippi repeatedly took thought of Paul's needs as he travelled and preached and suffered imprisonment. At least four times (Phil. 4:10, 16; 2 Cor. 11:8,9) they sent money to help his work, and very probably one of the most generous contributors on those occasions was Lydia.

Notes: 16 12–15

12. Philippi. Archaeologists have unearthed in the forum what was probably a place for public meetings. Possibly the very place mentioned in v. 19.

13. The women. In some cities of the Roman empire women were given an unusually high degree of freedom and dignity; e.g. 17:4, 12; 13:50. According to Lightfoot, this was specially true of Philippi.

14. Purple. Inscriptions found at Thyatira mention the guild of dyers.

15. Baptized. Dipped, died, and dyed (in the blood of the Lamb).

Constrained; s.w. Lk. 24:29, the only other New Testament occurrence. So there may have been a certain reluctance on the part of Paul and his company; cp. 2 Cor. 11:9. Acts has some fine instances of the hospitality of brethren: 17:7; 18:3,7, 21:8,16; 28:14,15.

Resource Manager · December 11, 2011

67. Apollo or Christ? (16:16–18)

With complete absence of Jewish opposition, the work went on smoothly in Philippi, Lydia's home and that place of prayer near the river being the main centres of activity. But then came a dramatic change.

Amongst the gods honoured in Philippi was Apollo whose shrine at Pytho in northern Greece is much visited by modern tourists. One of the priestesses associated with this local worship was a "Python" (Gk. text)–the name had come to be used classically for a ventriloquist, one who was able to deceive devotees into believing that they were hearing genuine oracular utterances from the mouth of the image of Apollo. It was an astute bit of priest–craft which depended entirely on the flair which this slave–girl had for ventriloquism, and credulous worshippers paid through the nose for the exciting experience of being deceived. So lucrative was this religious hocus–pocus that this girl had been turned into a limited company (Inc. as they say in America.) She had not one owner but several who waxed fat on the superstition and roguery which her remarkable knack encouraged.

An inadequate explanation

The usual but mistaken interpretation of this incident is that this girl was actually deranged – "possessed with a spirit." Somehow she got it into her head that Paul and his friends were in Philippi on a mission from heaven. Day after day, whenever she encountered them, with characteristic lack of control, she cried out to the populace: "These men are servants of the most high God, which shew unto us the way of salvation." And having set this pattern, she proceeded to repeat the performance day after day, until at last Paul, vexed at suffering the embarrassment of having to put up with such a bad advertisement, peremptorarily bade the spirit "come out of her."

This happened forthwith. She returned to sanity, but found that her genius for ventriloquism had dried up. The holy trade had come to an abrupt end.

This reading of the episode is not without its difficulties. It has to be assumed that the whole city regarded a crazy girl as possessed by the spirit of a Greek god (cf. 1 Cor. 8:4). But if she was out of her mind it must have been obvious enough to lots of people that most of her utterances were just plain nonsense and not at all the divine wisdom that worshippers paid for. More than this, is it conceivable that always, when a worshipper came seeking guidance from the divine Apollo, this crazy girl managed to say something that could be interpreted as a message from the god? Is it likely that, out of her mind, she nevertheless managed always to switch on her ventriloqual faculty so as to give the impression that the image of Apollo was talking?

This "lunacy" explanation piles up more difficulties than it removes. There is an alternative which is more satisfying.

Resource Manager · December 11, 2011

An alternative

She was of course, a ventriloquist, and a very quick–witted one too, for she would have to be able to weigh up the character and psychology of those who came seeking divine counsel and also to invent on the spur of the moment something which, transmitted from the idol through her ventriloquism, would send the devotee away satisfied with the wisdom of Apollo.

Evidently she had had some opportunity to listen to Paul and the others, with the result that one day, when she encountered them in the street, on impulse she turned and followed them, crying out her conviction that they were as genuine in their message as she was bogus:

"These men are slaves of the most high God (as I am supposed to be), and they shew us the (true) way of salvation (and not of destruction – which is the meaning of 'Apollo')."

It was a most courageous thing to do, but having taken the plunge she persevered, and now made this public witness day after day. Being a slave she was not free to become a disciple. And in any case how could she serve Christ and at the same time continue the guileful quackery which was the main part of her everyday life? It was a strange situation, as she publicly testified to her own worthlessness and steered whose who heard her to faith in the message of the apostles.

Paul was increasingly vexed regarding this situation – not with the girl's witness to themselves and their gospel, but to the fact that here was a would–be disciple who was trapped by circumstances. So at last one day, he turned and rebuked the "spirit" in her (as the populace conceived it): "In the name of Jesus Christ come out of her." In fact what he expelled was her expertise as a ventriloquist.

The outcome

At the moment it seemed that nothing untoward had happened, there was no outward appearance of any change in her. But within the hour, when she went back on duty at that temple of deceit and extortion she found that her superbly clever gift of ventriloquism and quick invention had completely deserted her. There was no voice from the god. And devotees were now asking for their money back.

The narrative goes on to tell of the extraordinary experiences which thereupon befell Paul and Silas, but there is no further record about this brave nameless girl. It may be guessed that she suffered at least one severe thrashing from her angry and uncomprehending owners. It is almost certain that at the first opportunity Lydia, or some other believer, rescued her from the clutches of those racketeers and helped her to a happy life in "the way of salvation."

Notes: 16:16–18

16. Divination, puthòn. The word links directly with one of the Hebrew words for "serpent" e.g. Ps. 91:13; Is. 11:8; both very appropriate (and note Is. 11:8). There is also the Greek word putho, to rot or corrupt; again, very appropriate.

Soothsaying. In LXX, used of false prophets and lying divination.

17. Followed Paul and us. A vivid memory in Luke's mind! But as always (e.g. v. 14) it was Paul who specially commanded attention.

And cried. The usual "derangement" explanation is also in difficulties this way – Paul would know that, almost certainly, the girl's owners would make trouble about losing their income; then is it likely that he would risk this merely to remove a relatively minor inconvenience? But on the view advanced here, this action was necessary, regardless of consequences, to make the girl's salvation possible.

The way of salvation. In the Roman empire "Caesar is Saviour" was a common cry of the populace. But now in Philippi "Christ is Saviour."

18. Grieved; s.w. 4:2. Also: Ecc. 10:9a LXX, and note the allusion to the serpent in v.8,11.

Come out. With a nice literary touch Luke uses the same word in the next verse: "the hope of their gains was gone out." The problem why Jesus and Paul should seem so readily to fall in with the contemporary false notion of the existence of demons and unclean spirits is dealt with in "Studies in the Gospels," chapter 30.

Resource Manager · December 11, 2011

68. Flogging and Imprisonment (16:19–24)

In the Book of Acts opposition to the Faith falls into two sharply defined categories. Jewish hostility always sprang from religious fanaticism. Gentile opposition was always based on self–interest or political considerations.

Now in Philippi, when the slave girl's remarkable powers had "gone forth" from her, her owners soon realised that their splendid source of income (19:27) was also "gone forth" (same word, in Greek). So they lost no time in taking vigorous action.

They laid violent hands on Paul and Silas, who were not only the leaders in the group but also the most obviously Jewish in appearance, and dragged them off to the market–place and to the court close by.

False charges

There, before the magistrates, the true motive for accusation was carefully hidden under a whitewash of intense concern for the public well–being. Three charges were made:

They are Jews. Did not Claudius command that all Jews be expelled from Rome – and therefore from Philippi, since we are a colony, part of the city of Rome? In fact, as Roman citizens Paul and Silas had more right to be in this colony than most of the accusers, for nearly all the temple inscriptions found in Philippi bear the names of slaves or freed men.
They exceedingly trouble our city (24:5). A splendidly vague and thoroughly chauvinist accusation, and not true, anyway.
They teach unlawful religious customs. Again, this charge could only be made to stick if it led to men refusing military service or some civic duty, and this had almost certainly not happened as yet.

What a contrast between these accusations and the true facts! The magistrates, had they wished to do so, could easily have probed to ascertain the real motive of these adversaries. But all the indications are that they had no inclination to do so. The high probability is that they were personal friends of the accusers and had been suitably groomed for the proceedings beforehand. So also had the rabble, for the word had gone round about Paul's conversion of temple worshippers. Thus, popular clamour at the courthouse made the magistrates' side–stepping of true justice all the easier.

Resource Manager · December 11, 2011

Flogging

Without any proper trial being held (v.37), these two servants of Christ were publicly stripped and beaten – not, in Jewish fashion, "forty stripes save one," but just as many as the rulers thought their victims could take. Philippi was a relatively new colony, so perhaps these magistrates were specially anxious to prove their zeal and loyalty.

Months later, Paul was to include a vivid reminiscence of this experience in one of his letters to the Thessalonian believers: "... having suffered before, and been shamefully entreated, as ye know, at Philippi" (1 Th.2:2).

Later still, in that moving catalogue of sufferings for Christ's sake which he wrote to the Corinthians, he mentioned: "Thrice was I beaten with rods" (2 Cor. 11:25), this experience at Philippi being the only identifiable instance of the three.

And years afterwards this beating was still a vivid memory: "Suffering for his sake...the same conflict which ye saw in me" (Phil. 1:30).

It is a remarkable thing, and to this writer quite inexplicable, that in such circumstances (and so often repeated) Paul should have refrained from claiming the rights which went with his Roman citizenship. Later on (v.37) and for a very good reason (as will be seen), he did make an almost arrogant use of his Roman status. But why did he not do this from the very start of this persecution? (contrast 22:25). The commentators cite examples of Roman citizens having their rights flagrantly disregarded. But here at Philippi, as soon as Paul asserted his standing as such, there was almost timorous acknowledgement of the wrong done to him (v.38,39).

Imprisonment

But now the two apostles, with lacerated backs and suffering intense pain, were summarily hustled off to jail. There the commandant was put under solemn charge to see that their imprisonment was as rigorous as possible. Why this special urgency it is difficult to understand. Perhaps it was already recognized that the officer had a certain sympathy for these two prisoners. This might be inferred from the fact that whereas the "stocks" in use in those days often had five holes – for feet, hands, and neck –this jailor was content to leave Paul and Silas secured by their feet only. There might be a hint (v.26) that they were also shackled by chains.

Rackham has surmised that the prison was built into a hillside, and that the "inner prison" was a remote dungeon excavated out of the rock. If so, the site should be archaeologically identifiable, for even in the course of centuries hillsides do not disappear.

Notes

19. Their gains. The place of money in the Acts of the Apostles is worth considering: 1:18;5:2;6:1;8:18; 19:25;24:26. But see also 4:32,37.

The hope of their gains ... gone might suggest that every persuasion and ill–treatment designed to get this girl to

resume her former nefarious trade had been stubbornly withstood.

Caught would perhaps be better translated "grabbed"; cp. 18:17; 21:30.

The market–place...the rulers. In Athens court and agora had the same juxtaposition.

20. These men... being Jews. There is evident contempt in these phrases. For the charges, compare and contrast 24:5. For the hiding of true motive, compare 17:6,7; 1 Kgs. 18:17.

Trouble. LXX uses this word for extreme fear (e.g. Ps. 18:4; 88:16), but will such a meaning hold here?

Our city; compare 19:27.

21. Being Romans. The Greek is not the same as in "being Jews," for the simple reason given in the text. Years later, when writing to the Philippians, Paul alludes to this local pride: "For we are a colony of heaven" (3:20); i.e. our headquarters is far more exalted than Philippi's Roman connection.

Resource Manager · December 11, 2011

69. Earthquake (16:25–34)

In such circumstances as they found themselves, Paul and Silas were surely justified in pitying themselves. If they did, then they had also the wisdom to fall back on the best of all specifics against despondency – prayer and praise. They committed themselves in their present wretched plight to God. And of course they prayed aloud, and the prisoners in the outer prison heard them, and knew what kind of men they were, and what kind of faith buoyed them up, and what kind of God they worshipped. And those rough uncouth characters were stirred and uplifted.

Comfort in tribulation

But then these two indomitable apostles proceeded to add further solace, both to themselves and to the rest, by singing some of the many psalms and hymns which had come to be adopted by the early church.

It is interesting to speculate as to their choice. Psalm 142 is splendidly appropriate to their circumstances, especially in its conclusion:

"Bring my soul out of prison, that I may give thanks unto thy Name ... for thou shalt deal bountifully with me."

Also Psalm 129:1–5 was surely in their minds and on their lips at this time:

"Many a time have they afflicted me... yet they have not prevailed against me. The plowers ploughed upon my back: they made long their furrows. The Lord is righteous: he hath cut asunder the cords of the wicked. Let them all be confounded and turned back that hate Zion ..." And the first paragraph of Isaiah 45 has phrase after phrase tailor–made for these two witnesses in their desperate plight. When Luke tells how "the prisoners heard them," he uses a word which normally meant "listen for or with pleasure."

Earthquake

Then, all at once, there came a massive earthquake. During a minute of horror, the building waltzed on its foundations, walls cracked, the bars on cell–doors fell out, and the prisoners' chains, stapled into the walls, were loosened, so that now with but little effort practically all could have gained their freedom.

Instead of leaping at this unexpected opportunity to escape those hardened criminals, scared as they had never been in all their lives of violence, sought reassurance and comfort by crowding into the inner prison to be with Paul and Silas. In time of earthquake the universal instinctive reaction is to rush out into the open–air to escape being crushed or buried alive by collapsing buildings. Instead, the prisoners did the opposite, as though already fully convinced that their true safety lay with these men of God.

Resource Manager · December 11, 2011

A desperate jailor

As soon as the shock of the quake was over, the commandant of the prison was more panic–stricken about the possibility of a jail–break. Rushing first into the outer prison, he immediately had his worst fears confirmed by observing (by some dim light in the passage?) that doors were open and cells empty.

Within seconds his mind had reviewed the inevitable official enquiry. Of course he would explain: "The earthquake gave them all a good opportunity to escape." And to that would come the sour sceptical reply: "You, accepting bribes, have connived at their escape, and now you use the earthquake as an alibi!" How could he disprove such an accusation?

So, unwilling to face disgrace and heavy punishment, he drew his sword in order to make the escape commonly adopted in those days by desperate men.

Paul, peering through the doorway of the inner dungeon, or perhaps making a quick inference from the ominous sound of a sword being drawn from its scabbard, and perhaps hearing the man's ejaculations of despair, shouted out urgently to him to desist from his purpose: "Do thyself no harm, for we are all hither." He used a word which plainly implied (17:6; 25:17;Jn.4:15,16) that the other prisoners had moved into his cell. Behind this there was also the further implication that if he, Paul, forbad them to escape, they would heed his warning.

The officer, almost unable to believe his ears, shouted to warders to bring lights, and within a minute he came into that cell trembling to think that these two men of God (as he knew they claimed to be) had been victims of his organized flogging a few hours before. Now, in the sight of prisoners whom he regarded as the scum of the earth, he humbled himself before Paul and Silas, expressing solicitude for their well–being and also, on a different plane, for his own.

A message of salvation

Like all Philippi he knew that they proclaimed a message of "Salvation" (v.17), a religion of truth and righteousness free from all the variegated hocus–pocus of the ancient cults, and calling for obedience and loyalty to an Almighty Creator who had chosen to reveal Himself specially to Jews. So, when he had brought them out into his own quarters, he made his humble submission: "Sirs, (literally, Lords), what must I do to be saved?" He did not mean: "saved from disciplinary action by the rulers," for not a prisoner had been lost. He used the word in the high sense which Paul had given it in his preaching.

The answer was, in effect. We are not Lords, but the Jesus we serve is. Believe in him, and you will know a salvation no other religion can give you. And the same saving faith is available to all in your household, male or female, slave or free, Roman or Greek or foreigner.'

Thereupon he locked up his prisoners once again, but Paul and Silas he installed in his own house, and since all in it were awake and scared by the frightening violence of the earthquake, they were by and by soothed by the reassuring message about a Creator in control of all the world, a message now filled out at length by two weary blood–stained lacerated men who convincingly asserted that they spoke with authority given to them by the Son of God.

Resource Manager · December 11, 2011

"Comformable unto his death."

How easy it would be to proclaim the message concerning a suffering Saviour, inasmuch as their own experience there in Philippi had so eloquently recapitulated it:

The casting out of evil has resulted in
evil men resenting the loss of their own profit and influence.
Arrest follows.
There are charges before the rulers:
"They trouble our city."
"They teach different religious customs."
"They are against Rome."
Over against these charges is the claim: "We are Romans, and loyal to Rome."
The multitude joins in the attack.
Stripped of their clothes, the two have many stripes inflicted on them.
With feet fast in the stocks (literally: the wood; s.w. 5:30; 10:39; 13:29; 1 Pet. 2:24).
they counter their suffering with a psalm to God.
Their prison is like the tomb,
and special measures are taken to prevent escape.
There is a mighty earthquake,
and all in the prison who put confidence in them are loose.
The guard, as good as dead, is given his life.
God's servants are vindicated by a higher citizenship.
Freed from bondage,
they comfort the brethren,
and go away to a distant place.
Along while later they return.

No wonder Paul was able to write in later days:

"I rejoice in my suffering for you, and fill up that which is behind of the sufferings of Christ in my flesh for his body's sake, which is the church" (Col. 1:24).

And also, to these Philippians:

"... that I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death" (Phil. 3:10).

Resource Manager · December 11, 2011

Baptism and fellowship

It was evidently only after a substantial amount of time spent in instruction of the assembled household that Paul allowed any attention to the less important matter (as he deemed it) of their backs, raw and sore and bloody from the beating which the jailor had himself superintended.

Every Roman house of quality had its hot and cold baths. So without further delay the officer saw to it that Paul and Silas were comforted with warmth, their backs sponged and anointed, and themselves arrayed in clean garments.

Then, in the bath which had washed their stripes, the jailor and all those with him who had heard Paul's instruction had their sins washed away in the blood of Christ.

Then he brought them into an upper chamber where, with little delay, food was set out for them all. There can be little doubt that they now all partook of a holy meal together, a Love Feast, culminating in the sacramental Bread and Wine in memory of the Lord whose sufferings and victory had just now been re–enacted in the experience of his servants.

Amongst them all, preachers and converts alike, there was a most profound sense of joy at the unexpected outcome of an untoward experience.

Notes: 16:25–34

25. Midnight Customary with Paul? 20:7;Ps,119:62,61.

Singing hymns. RV. Peter, marvellously delivered out of prison, led the brethren in Ps. 2. Did Paul and Silas recall this, and use the same psalm? – with the same effect? 4:25,31. *He that sitteth in the heavens shall laugh." The earthquake was God's derision at human opposition. Note also: (a) "Serve the Lord with fear and rejoice with trembling;" cp. v.29,31,34. (b) "Blessed are all they that put their trust (believe) in him;" cp. v.31. © "The uttermost parts of the earth for thy possession." (d) "Break their bands asunder;" contrast v.26.

The prisoners heard them. Does this imply that although shackled, Paul and Silas were not prisoners?

27. The keeper of the prison. Not improbably he is to be identified with Epaphroditus; Phil. 2:25–30, where note "fellow–soldier"–almost certainly the jailor was a Roman officer.

Who would have killed himself. Note the grim force of 12:19; 27:42. If a prisoner escapes, then his penalty is visited on the man who guards him.

29. Called for a light. Considering the other occurrences in Acts of "light," is Luke hinting here at a double meaning? "Trembling" is the same word as in Dan. 10:11 (7).

30. Bezan text adds: "when he had secured the rest." Must. What is necessary...?

33. Literally: he washed from their stripes, a strange expression.

He and all his. If this included his children, v.32 plainly implies that they were old enough to be instructed, and therefore to be baptized. Almost certainly the phrase also covers warders and slaves.

34. The Greek text makes a pointed link between v.33,34, hence the Love Feast suggestion, and Paul and Silas had no scruples about eating this holy meal with the uncircumcised. It would be surprising, if, next morning, Paul was not also given opportunity to preach the gospel to the prisoners on whom he had already made such an impression.

35, 36. The jailor does not delay to fulfil his first Christian duties; Mt. 25:36.

Resource Manager · December 11, 2011

70. Free—under protest (16:35–40)

It seems not unlikely that as soon as Paul and Silas were thrown into prison, Luke went into action on their behalf not only with his prayers but also in a different way, pressing on the magistrates the need to re–consider their hasty decision.

Also, next morning, since the magistrates would be anxious about the earthquake's effects on the prison and the safety of the prisoners, their jailor doubtless sent in a report, taking care to mention that, but for the good influence of Paul and Silas, there would have been a jail–break of unexampled magnitude.

Thus the magistrates would be the more inclined to interpret the frightening earthquake as a drastic token of the anger of the God of Israel at the despite done to His servants. If so, they were fairly close to the truth (Ps. 18:6,7). The Bezan text reads: "And the magistrates assembled at the marketplace, and remembering the earthquake which had happened, they were afraid."

So without delay they sent their officers (why more than one?) with a message to the prison commandant: "Let those men go." They hoped doubtless that the two prisoners would be so relieved at being set free that they would immediately clear out of Philippi before further trouble befell.

Doubtless the jailor thought on these lines also as he conveyed the message: "The magistrates have sent to let you go. Now therefore depart and go in peace." Yet even as he said this he would be hoping that somehow his two prisoners might be persuaded to stay!

Vigorous protest

With what surprise then did he hear Paul demand that the officers be brought into the cell and deliver their message in person. Then came the apostle's unexpectedly brusque and indignant rejoinder: 'Since when has it been Roman procedure to send men to prison or to death without first giving them opportunity to answer the accusations laid against them (25:16)? We were condemned without proper trial – we, Roman citizens from birth! – and we were flogged, a flogging made the more shameful by being administered in public, and then undeservedly thrown into prison. And now, to add to the indignity, there comes this backstairs dismissal delivered with such supreme lack of courtesy that we get the message at third hand. Go to your masters and tell them that this casual attitude is not seemly. Instead, they will come themselves, in full regalia, to discharge us from this prison, and they will publicly give us an honourable acquittal.'

It was an astonishing outburst to come from a prophet of the Lord Jesus.

The reason for this seeming intransigence is not far to seek. Paul was not concerned for himself but for the new ecclesia in Philippi. If it could be ground into the minds of the city's rulers not only that Christians were law–abiding people but also that persecution of them was liable to backfire, then the new converts to the Faith, left soon without Paul's guidance, need not live under threat. So now, all at once, the apostle (who normally didn't care a fig for these things) was squeezing every pennyworth of value out of his Roman citizenship.

Resource Manager · December 11, 2011

Apprehension

When the messengers reported back, the magistrates were in a state bordering on panic. For, only six years previously, Claudius Caesar had heavily punished the island of Rhodes for crucifying men who were Roman citizens. Was a like thing to happen to proud Philippi?

So (reads Codex Beza, with every appearance of truth), "they came with many friends, (i.e. notables like themselves) and besought them to come forth, saying, we did not know concerning your affairs, that ye are just men. And they brought them out, and besought them, saying, Go forth from this city, lest again they (the populace) make a tumult against us, crying out against you." How true to life are these words with their self–excusing implication that it was the mob who were to blame rather than themselves!

The apostles agreed to do as they were desired, but in their own good time. They were not prepared to leave Philippi forthwith, but in due time they would. The whole city must know that when they left, they did so at their own convenience and not because of magisterial threat or compulsion.

Betaking themselves to the home of Lydia once again, they called all the new brothers and sisters together. Of course the jailor and his household and prison staff would be there, and also the young priestess of Apollo. They all heard words of good counsel and warm encouragement from the two apostles; and since Luke's text uses the word parakaleo, it seems very likely that through laying on of hands the Holy Spirit (the Paraclete) was imparted to some (or all?) of them.

Then, after a short while, three of the preachers– Paul, Silas, and Timothy–set off on their travels again, leaving Luke behind them as guide and leader of the young ecclesia.

Notes: 16:35–40

37. The effect of Paul's strong line does not seem to have lasted long, judging from Phil. 1:29; 2 Cor. 8:1, 2.

40. They comforted them, that is, it was Paul and Silas who comforted the believers, and not conversely, as might be expected in these circumstances.

Whenever he could, Paul followed the policy of leaving someone behind to look after a young ecclesia; 17:14; 18:19; Tit. 1:5; 1 Tim. 1:3; 2 Tim. 4:20. Did Titus stay behind at Philippi with his brother? There seems to be no hint of his further activity on this second journey.

Resource Manager · December 11, 2011

71. Success at Thessalonica (17:1–4)

The travellers moved on from Philippi, following one of the great Roman roads through Amphipolis and Apollonia to Thessalonica, a distance of ninety miles or so. In this journey there was no danger of robbers or other hazards of travel!

As one man the commentators infer from mention of a synagogue at Thessalonica that at neither of the first two places, was there a synagogue; therefore there was no good springboard for a campaign. They may be right in this, but the difficulty behind such a conclusion has hardly been given due consideration – why these prosperous cities, competing with Thessalonica and Philippi for priority in the area should be without their Jewish colonies.

It seems more likely that the recent decree of Claudius had made its impact here also, with the result that these cities had synagogues but no Jews. Trying, like Philippi, to be as Roman as Rome, they had lately expelled their Jewish communities. So, moved with strong feeling for his fellow–Israelites, and valuing the start to his preaching that a full synagogue would afford, Paul pressed on.

When describing how the small party "passed through" on its way to Thessalonica, Luke uses the same word by which he describes Jesus "passing through every city and village" (Lk. 8:1), and that was certainly not in the sense of "passing on." So it may be that some preaching was attempted in these other places but without response of a very noteworthy character.

Thessalonica was a thriving sea–port, next to Corinth and Ephesus the busiest in the Aegean area. Rackham emphasizes that, as in nearly all the Greek cities, there was here a constant tension between aristocrats and democrats, Luke showing by his choice of phrase a marked sympathy for the former.

"Reasoning ... opening and alleging"

Again, it can hardly be accident that Luke uses regarding Paul's preaching here almost the identical words by which he describes Jesus at work in Galilee: "as his custom was, he went in unto them (into the synagogue)" (Lk. 4:16). There for three sabbath days Paul had an open door. The parallel descriptions regarding Berea and Ephesus ("daily" 17:11; 19:9), suggest full use of synagogue opportunities during the week also. So also does the word "reasoning," with its normal implication of dialogue, discussion, question and answer. It is a word which from this time on is most appropriate to describe Paul's preaching method (17:17; 18:4,19; 19:8,9; 20:7,9).

There, before a congregation in which polarisation rapidly took place, he continued, "opening and alleging" the message concerning Jesus. Doubtless the first of these words referred to the masterly way in which he opened up the Messianic theme of the Old Testament (cp. Lk. 24:32, 45), whilst by its form the other word neatly implies setting alongside the teaching of Scripture the facts about the death and resurrection of Jesus which were within Paul's own personal knowledge and experience.

Which Scriptures would he concentrate on in teaching his variegated audience that "it was necessary for the Messiah to suffer and to rise again from the dead"? Such prophecies as Isaiah 53 and 49, Micah 7, Psalms 22 and 16 and 110 and 118 were probably among his proof–texts; and it would be surprising if he did not make use of the eloquent types provided in Joseph, Isaac, Moses, Hezekiah and Jonah.

At this point Luke's record slips easily into direct speech: "and that this Jesus, whom I preach unto you, is the Messiah." Why the singular pronoun? Did Silas take no part in the preaching at all? Or can it be that Paul's anxiety regarding Philippi had him send Silas back there to reinforce their faith and loyalty? Or did Silas stay on longer in Philippi, and then join Paul and Timothy at Thessalonica later?

Resource Manager · December 11, 2011

Help from Philippi

It is clear, from Phil. 4:16, that on two separate occasions the new ecclesia at Philippi sent money to Thessalonica to a hard–up Paul who was desperately trying to keep the good work going there whilst at the same time earning his own living, so as not to come under suspicion of being a scrounger or mountebank preaching for personal gain: "Ye remember, brethren, our labour and travail: for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God"–(1 Th. 2:9). "Neither did we eat any man's bread for nought; but wrought with labour and travail night and day, that we might not be chargeable unto any of you" (2 Th. 3:8).

The repeated cash contribution from Philippi means that on two occasions someone made the journey between the two cities in order to bring this welcome aid. Was it Silas or Luke or Titus or Epaphroditus?

The response from the Jews at Thessalonica was only mediocre, and this in spite of miraculous demonstrations of Holy Spirit power (1 Th. 1:5). One of the converts was Aristarchus, who years later was to accompany the apostle to Rome, travelling as his servant (27:2).

Progress

The "devout Greeks" – proselytes of the gate – rallied to the gospel in large numbers, and doubtless provided Paul with much encouragement. So from its earliest days the Thessalonian ecclesia must have been largely Gentile. There is a suggestion that the two fairly similar epistles to Thessalonica, written within weeks of each other, may have been addressed, the first to the Gentile converts, and the second to those who were Jews, but there is hardly enough evidence one way or the other to prove the point.

Luke also mentions specially "the chief women," or – as it should probably be read – "the wives of the chief men." Westcott's idea that they were Jewish women married into aristocratic Greek families is distinctly possible, for otherwise would they need separate mention apart from "the devout Greeks?"

The accession of these converts is described by a highly unusual word: "they were assigned by lot to Paul and Silas." There is here, once again, the idea of God's over–ruling control (as in 13:48; 16:14). But since the word for "passed through" (v.1) is precisely that used of Abraham walking through the Land promised to him (Gen. 13:17), it may also be intended to emphasize again the "Joshua" parallel which Luke has already hinted at (see chapter 65).

It may be taken as certain that the campaign at Thessalonica lasted a good deal longer than the three weeks mentioned (v.2; 1 Th. 2:9; 2 Th. 3:8 imply a protracted stay). Even Paul could not have brought so many Gentiles to Christ–"a great multitude" – in so short a time. So it becomes necessary to understand a marked gap in the record at the end of verse 4. Evidently the pattern of preaching at Antioch in Pisidia and at Ephesus (first to Jewry, and then a sustained effort among the Gentiles; 13:46–49; 19:8–10) was followed at Thessalonica also.

Notes: 17:1–4.

3. Opening. The word is also used of opening the eyes of the figuratively blind and the ears of the deaf (Lk. 24:31; Mk. 7:34,35). Some would see an ABAB structure in this verse: "opening (the Scriptures) ... that Christ needs have suffered ... and alleging ... that this Jesus ... is the Christ.

Must needs. Literally: "it was necessary ..." Compare Mt. 26:39, where such a prayer from such a Son would certainly have had affirmative answer if such had been possible. But it wasn't. Even Omniscience could find no other way to human salvation.

Studies in the Acts of the Apostles

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