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David Guzik · Citado em PreceptAustin
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Guzik - God still calls people to the mission field. Perhaps many today will encounter a "Macedonia man" who will call them out to the mission field. Would to God that those who hear a "Macedonian man" today will respond the way Paul and his team responded! THE CRY OF EUROPE FOR CHRIST Help (997) (boetheo from boé = a cry, exclamation + theo = to run) means to run upon hearing a cry, to give assistance. What a great picture this verb gives us of Paul's vision of a man crying out for help and Paul preparing to "run" to meet the need, the need of every soul of man for the Gospel of God, that He might be spared hell and gain heaven! Boethéo means to succor (KJV says God "is able to succour them that are [continually being] tempted" - see Heb 2:18KJV+) which is a word you may not be too familiar with, but which means literally to run to or run to support hence, to help or relieve when in difficulty, want or distress; to assist and deliver from suffering; as, to succor a besieged city; to succor prisoners. (succor is derived from Latin succurrere = to run up, run to help, from sub- = up + currere to run). All 8 uses of boetheo in the NT - Matt. 15:25; Mk. 9:22,24; Acts 16:9; 21:28; 2 Co. 6:2; Heb. 2:18; Rev. 12:16 The Macedonian man cries Help using the aorist imperative which is a command that says in essence "Do it now!" "Do not delay!" "The need is urgent!" THOUGHT - The greatest help we can bring anyone is the life-changing Gospel of Jesus Christ! It is good for us to bring help (social, medical needs, etc) but without the life changing Gospel of Christ, what help of eternal value have you given them? They need help not only to escape their temporal social disadvantage but their soul's eternal destination (see Eternal Punishment). George
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Guzik - Philippi was “the place where the armies of Mark Antony and Octavian defeated Brutus and Cassius in the decisive battle of the second Roman civil war in 42 b.c.” (Hughes) Because of this, many Roman soldiers retired in the area, and Philippi was proud of its Roman connection. (The Enduring Word Bible Commentary – Acts) A Roman colony - A Roman colony was like a piece of Rome transplanted abroad so that those who held citizenship in a colony enjoyed the same rights they would have had if they had lived in Italy. Such cities were originally colonized by citizens of Rome. Other colonies mentioned in Acts are Pisidian Antioch, Lystra, Troas, Ptolemais, and Corinth.
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Guzik - Because demons are created beings, not “gods” themselves, we suppose that they cannot read minds, nor actually foretell the future. But they can read and predict human behavior, and can attempt to steer events towards a previously predicted conclusion. (Enduring Word Bible Commentary – Acts) Fortune telling (3132)(manteúomai from mántis = a soothsayer, diviner, which is from maínomai = to be mad, beside oneself) means to divine or practice divination.
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Guzik adds that "Jesus cast out demons with His own authority. Paul was careful to speak to demons only in the authority of Jesus Christ, and he spoke beyond the afflicted girl to the demon itself with this authority of Jesus." (The Enduring Word Bible Commentary – Acts) At that very moment - "Bruce translates the phrase, It came out there and then. He comments: “The words had scarcely left his lips when she was released from its power.” (Guzik) The ability to cast out demons was a special ability of the original apostles for Jesus declared that they had "authority to cast out the demons." (Mark 3:15). And so some such as John
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Guzik adds that "The objection that these men were Jews is even more interesting knowing the Jewish community in Philippi was small." (Ibid) Jews (2453(Ioudaios from Ioudas = Judah, cp 03063 Yehudah - 'praised,' a son of Jacob) is used to describe Jews as a race as opposed to non-Jews (Gentiles). All the world is either Jew or Gentile even as all the world is either a non-believer or a believer in the Jewish Messiah. Ioudaios is used as an adjective = Jewish (Acts 10:28). In John's Gospel Ioudaios is at times used with the meaning of those (especially the Jewish leaders) who were to their Jewish Messiah. Used of the land of Judea (Jn 3:22) Fausset Bible Dictionary - At first one belonging to the kingdom of Judah, as distinguished from northern Israel (2 Kings 16:6). After the captivity, all members of the one new state were "Jews," i.e. in God's outward covenant, as contrasted with "Greeks" or Gentiles (Romans 1:16; Romans 2:9, margin). "Hebrew" on the other hand expressed their language and nationality, in contrast to "Hellenists," i.e. Greek speaking Jews. Again the term" Israelites" expresses the high theocratic privileges of descent from the patriarch who "as a prince had power with God" (2 Corinthians 11:22; Romans 9:4). John uses "Jews" of the faction hostile to the Lord Jesus. By the time that he wrote the Jews had definitely rejected the gospel offered to them by the apostles at home and abroad (1 Thessalonians 2:14-16); so they are no longer regarded as the covenant people, the kingdom of God having passed from them to the Gentiles (Acts 13:45-46) The destruction of Jerusalem and the temple formally effected the transference, forever since the Jew professes a religion enjoining what God's providence makes it impossible for him to fulfil, namely, the observance of the great feasts and the sacrificial system in the temple at Jerusalem. B. F. Westcott (Smith's Bible Dictionary) notices the preparation for the last or gospel revelation by the disciplining of the Jews under (1) the Persian supremacy (536-333 B.C.), in organization, order, and ritual; (2) under the Greek (333-167 B.C.), in liberty and speculation; (3) under the Asmonsean Maccabees, in independence and faith; (4) under the Herods, in the separation between the temporal and the spiritual kingdom. JEWRY means Judea (Daniel 5:13). "The Jews' language" signifies both the Hebrew (2 Kings 18:26) and the Aramaic Hebrew acquired in the captivity (Nehemiah 13:24), "the language (lip) of Canaan" (Isaiah 19:18) Vine on ioudaios - is used (a) adjectivally, with the lit. meaning, "Jewish," sometimes with the addition of aner, "a man," Acts 10:28 ; 22:3 ; in Acts 21:39 with anthropos, in some mss. (a man in the generic sense); the best mss. omit the phrase here; in Acts 13:6 , lit., "a Jewish false-prophet;" in John 3:22 , with the word chora, "land" or "country," signifying "Judean," lit., "Judean country;" used by metonymy for the people of the country; (b) as a noun, "a Jew, Jews," e.g., Matthew 2:2 ; Mark 7:3 . The name "Jew" is primarily tribal (from Judah). It is first found in 2 Kings 16:6 , as distinct from Israel, of the northern kingdom. After the Captivity it was chiefly used to distinguish the race from Gentiles, e.g., John 2:6 ;Acts 14:1 ; Galatians 2:15 , where it denotes Christians of Jewish race; it distinguishes Jews from Samaritans, in John 4:9 ; from proselytes, in Acts 2:10 . The word is most frequent in John's Gospel and the Acts; in the former "it especially denotes the typical representatives of Jewish thought contrasted with believers in Christ ... or with other Jews of less pronounced opinions, e.g., John 3:25 ; 5:10 ; 7:13 ; 9:22 " (Lukyn Williams, in Hastings' Bib. Dic.); such representatives were found, generally, in opposition to Christ; in the Acts they are chiefly those who opposed the Apostles and the Gospel. In Romans 2:28,29 the word is used of ideal Jews, i.e., Jews in spiritual reality, believers, whether Jews or Gentiles by natural birth. The feminine, "Jewess," is found in Acts 16:1 ; 24:24 . It also denotes Judea, e.g., Matthew 2:1 ; Luke 1:5 ; John 4:3 , the word "country" being understood [cp. (a) above]. In Luke 23:5 ; John 7:1 , where the AV has "Jewry," the RV translates it as usual, "Judea." (Vine's Expository Dictionary) Zodhiates on ioudaios - a Jew or a Judean, from Judea. All the posterity of Jacob were called “Israel” or “children of Israel” from the surname of the patriarch, until the time of King Rehoboam. Ten tribes, revolting from this prince and adhering to Jeroboam, became known from then on as the House of Israel. The two tribes of Judah and Benjamin, remaining faithful to the family of David, were called the House of Judah. Therefore, after the defection of the ten tribes, Ioudaíoi, Jews, signified subjects of the kingdom of Judah (2 Kgs. 16:6; 25:25; Jer. 38:19; 40:11). After the Babylonian captivity, the name “Jews” was extended to all the descendants of Israel who retained the Jewish religion, whether they belonged to the two or the ten tribes and whether or not they returned to Judah as no doubt some of them did. It is in this extensive sense that the word is applied in the NT (Acts 2:5, 10 [cf. 26:7; James 1:1]). The Apostle Paul distinguishes between the one who is a Jew outwardly and the one who is a Jew inwardly (Rom. 2:29; 3:1). By the former he means a person descended from Abraham, Isaac, and Jacob according to the flesh and observing the outward ordinances of the Mosaic Law, but destitute of the faith of Abraham, not believing in the seed which is Christ. By one who is a Jew inwardly Paul means one who, whether Jew or Gentile by natural descent, is a child of Abraham through faith in Christ, the promised seed (cf. Rom. 4:16; Gal. 3:7, 29), and consequently is a true confessor of Jehovah. Christ also speaks of the apostate unbelieving Jews of Asia Minor, i.e., those which say they are Jews, but are not (Rev. 2:9; 3:9). Luke also makes a similar allusion to the importance of Judas who betrayed Jesus in Luke 22:47. He was called Judas which means a confessor of Jehovah, but was far from deserving the glorious name. (Ibid) Ioudais - 195x in 186v - Usage: Jew(21), Jewess(1), Jewish(8), Jews(163), Judea(46). Matt. 2:2; Matt. 27:11; Matt. 27:29; Matt. 27:37; Matt. 28:15; Mk. 1:5; Mk. 7:3; Mk. 15:2; Mk. 15:9; Mk. 15:12; Mk. 15:18; Mk. 15:26; Lk. 7:3; Lk. 23:3; Lk. 23:37; Lk. 23:38; Lk. 23:51; Jn. 1:19; Jn. 2:6; Jn. 2:13; Jn. 2:18; Jn. 2:20; Jn. 3:1; Jn. 3:22; Jn. 3:25; Jn. 4:9; Jn. 4:22; Jn. 5:1; Jn. 5:10; Jn. 5:15; Jn. 5:16; Jn. 5:18; Jn. 6:4; Jn. 6:41; Jn. 6:52; Jn. 7:1; Jn. 7:2; Jn. 7:11; Jn. 7:13; Jn. 7:15; Jn. 7:35; Jn. 8:22; Jn. 8:31; Jn. 8:48; Jn. 8:52; Jn. 8:57; Jn. 9:18; Jn. 9:22; Jn. 10:19; Jn. 10:24; Jn. 10:31; Jn. 10:33; Jn. 11:8; Jn. 11:19; Jn. 11:31; Jn. 11:33; Jn. 11:36; Jn. 11:45; Jn. 11:54; Jn. 11:55; Jn. 12:9; Jn. 12:11; Jn. 13:33; Jn. 18:12; Jn. 18:14; Jn. 18:20; Jn. 18:31; Jn. 18:33; Jn. 18:35; Jn. 18:36; Jn. 18:38; Jn. 18:39; Jn. 19:3; Jn. 19:7; Jn. 19:12; Jn. 19:14; Jn. 19:19; Jn. 19:20; Jn. 19:21; Jn. 19:31; Jn. 19:38; Jn. 19:40; Jn. 19:42; Jn. 20:19; Acts 2:5; Acts 2:10; Acts 2:14; Acts 9:22; Acts 9:23; Acts 10:22; Acts 10:28; Acts 10:39; Acts 11:19; Acts 12:3; Acts 12:11; Acts 13:5; Acts 13:6; Acts 13:43; Acts 13:45; Acts 13:50; Acts 14:1; Acts 14:2; Acts 14:4; Acts 14:5; Acts 14:19; Acts 16:1; Acts 16:3; Acts 16:20; Acts 17:1; Acts 17:5; Acts 17:10; Acts 17:13; Acts 17:17; Acts 18:2; Acts 18:4; Acts 18:5; Acts 18:12; Acts 18:14; Acts 18:19; Acts 18:24; Acts 18:28; Acts 19:10; Acts 19:13; Acts 19:14; Acts 19:17; Acts 19:33; Acts 19:34; Acts 20:3; Acts 20:19; Acts 20:21; Acts 21:11; Acts 21:20; Acts 21:21; Acts 21:27; Acts 21:39; Acts 22:3; Acts 22:12; Acts 22:30; Acts 23:12; Acts 23:20; Acts 23:27; Acts 24:5; Acts 24:9; Acts 24:18; Acts 24:24; Acts 24:27; Acts 25:2; Acts 25:7; Acts 25:8; Acts 25:9; Acts 25:10; Acts 25:15; Acts 25:24; Acts 26:2; Acts 26:3; Acts 26:4; Acts 26:7; Acts 26:21; Acts 28:17; Acts 28:19; Rom. 1:16; Rom. 2:9; Rom. 2:10; Rom. 2:17; Rom. 2:28; Rom. 2:29; Rom. 3:1; Rom. 3:9; Rom. 3:29; Rom. 9:24; Rom. 10:12; 1 Co. 1:22; 1 Co. 1:23; 1 Co. 1:24; 1 Co. 9:20; 1 Co. 10:32; 1 Co. 12:13; 2 Co. 11:24; Gal. 2:13; Gal. 2:14; Gal. 2:15; Gal. 3:28; Col. 3:11; 1 Thess. 2:14; Rev. 2:9; Rev. 3:9 Ioudais - over 200v in the Septuagint - 2 Ki. 16:6; 2 Ki. 25:25; Ezr. 4:12; Ezr. 5:1; Ezr. 6:7; Ezr. 6:8; Ezr. 6:14; Neh. 2:16; Neh. 4:1; Neh. 4:2; Neh. 4:12; Neh. 5:1; Neh. 5:8; Neh. 5:17; Neh. 6:6; Neh. 13:23; Est. 1:1; Est. 2:5; Est. 3:4; Est. 3:6; Est. 3:10; Est. 3:13; Est. 4:3; Est. 4:7; Est. 4:13; Est. 4:14; Est. 4:16; Est. 5:9; Est. 5:13; Est. 6:10; Est. 6:13; Est. 8:3; Est. 8:5; Est. 8:7; Est. 8:9; Est. 8:12; Est. 8:13; Est. 8:16; Est. 8:17; Est. 9:1; Est. 9:3; Est. 9:6; Est. 9:10; Est. 9:12; Est. 9:13; Est. 9:14; Est. 9:15; Est. 9:16; Est. 9:18; Est. 9:19; Est. 9:20; Est. 9:22; Est. 9:23; Est. 9:25; Est. 9:27; Est. 9:29; Est. 10:3; Isa. 19:17; Jer. 26:2; Jer. 32:12; Jer. 38:19; Jer. 40:11; Jer. 41:3; Jer. 44:1; Dan. 3:8; Dan. 3:12; Dan. 3:30; Zech. 8:23; Nave Topical Bible Jews Scofield Reference Index Jews Thompson Chain Reference Israel-The Jews Return of the Jews Jews Treasury of Biblical Knowledge Slaves & Rights: & Jews Sold, Jubilee Poor Jews a Blessing American Tract Society Jews Bridgeway Bible Dictionary Jew Charles Buck Dictionary Jews CARM Theological Dictionary Jews Easton's Bible Dictionary Jew Fausset Bible Dictionary Jew Holman Bible Dictionary Jews in the New Testament Hitchcock Bible Names Jew Hastings' Dictionary of the NT King of the Jews Jews King James Dictionary Jew Morrish Bible Dictionary Jew Hawker's Poor Man's Dictionary Jews People's Dictionary of the Bible Jew Smith Bible Dictionary Jew Dispersion, the Jews of the, Captivities of the Jews Webster Dictionary Jew Watson's Theological Dictionary Jews 1911 Encyclopedia Britannica Jews The Wandering Jew International Standard Bible Encyclopedia Jews King of the Jews Kitto Biblical Cyclopedia Diseases of the jews Jew McClintock and Strong's Bible Encyclopedia Demonology of Later Jews Jew Alexandria, Jews In. The Nuttall Encyclopedia Wandering Jew The Jewish Encyclopedia Antislavery Movement and the Jews Aramaic Language among the Jews John Kitto - Daily Bible Illustrations - The Jailer—Acts 16:20–40 The offence of which Paul and Silas were accused before the praetors was that, being Jews, and as such merely tolerated themselves, and thereby bound to be the more guarded in their conduct, they had been there teaching a new religion, contrary to the law. We lately showed that the heathen of this day were very ready to adopt the religion of foreigners. But when they did so, it was merely some new and congenial form of idolatry, with its images and symbols; and this, among the Romans, could only be done with the sanction of the public authorities, without which it remained unlawful to adopt or recommend the worship of any gods but those already acknowledged, or to attempt to detach the people from the worship already established. Therefore this would have seemed unlawful, whatever the religion might have been, without a sanction previously obtained; but it was doubly so in the case of Judaism (and the apostles were regarded simply as Jews), seeing that it was known to be adverse to all subsisting idolatries, and refused to take any place with or beside them. This was the secret of the heathen hostility to Judaism, and to Christianity while regarded as a species of Judaism, and afterwards to Christianity for its own sake, when its principles came to be better understood. In the latter case it was more intense, because, to equal hostility against idolatry, as such it added dogmas of its own, at which Pagan pride revolted. The magistrates, very sensitive to whatever might excite public disturbance, as it was insinuated this kind of teaching must do, and perceiving that the mere statement of the charge made a stir among the multitude, sought to allay the ferment by some instant provisional punishment. They therefore directed the lictors to beat the apostles with their rods. The clothes of Paul and Silas were hastily pulled off, and their bared backs exposed to this severe infliction. The lictors unbound their fasces, and with the leathern thongs proceeded to bind the prisoners, to whose backs they then, with a strong hand, applied the rods of elm. This seems to have been regarded as a severer punishment than the scourging with thongs, as used among the Jews. Besides, in that case, the number of strokes was limited by law, not exceeding forty, and therefore in practice thirty-nine; whereas the blows with the rods were only limited by the discretion of the magistrates. This, therefore, was one of the occasions to which Paul refers when he tells the Corinthians, “Thrice was I beaten with rods;” and to which also may be applied the declaration that he had suffered “stripes above measure,” that is, probably, not limited in number, as among the Jews, from whom he had, he says, “five times received forty stripes save one.” Having been thus chastised, Paul and Silas were sent to the town-prison, with special injunctions to the jailer to keep them safely. Aware of the responsibility imposed upon him by such a charge, the jailer not only thrust them into the innermost and safest part of the prison, but “made their feet fast in the stocks.” The instrument thus designated was ordinarily a wooden, or sometimes iron-bound machine, by which any member, and especially the neck, was so confined that it could not be raised; or into which the feet only were thrust and constrained, as in the present instance; or, finally, it was one in which the person was held—all the members, neck, hands, and feet—by means of five holes. But the painful constraint of the stocks, added to the smart of their torn backs, had no power over the undaunted spirit of the prisoners. The Lord, for whom it was their privilege to suffer, was with them in the low dungeon, and filled their hearts with spiritual gladness, which found expression in holy songs, which they sang together, in the night season. The other prisoners heard them, we are told; and doubtless they were much astonished to hear such sounds, instead of the accents of lamentation and the groans of pain. As Paul and Silas were both Hebrews, there can be little doubt that they sang some of the Psalms of David in their native tongue; and Hebrew singing never fails to attract the marked attention of those unused to it, and unacquainted with the language, as was assuredly the case with the other persons in this heathen prison. We can remember to have listened to it with strange fascination in early boyhood, as proceeding from a synagogue close by our abode. But suddenly the voice of those who sang was stayed, and the attention of those who listened interrupted, by a terrible convulsion which made the walls of that strong prison totter, which caused all its gates and doors to fly wide open, and which made the bonds fall from the limbs of all the captives there. This latter incident of the loose bonds of the prisoners being made to drop off, is important as showing the miraculous nature of the event. It calls to mind the rending of the flowing veil of the temple by the earthquake at our Lord’s crucifixion. The keeper waking suddenly from his sleep, and beholding the prison thus open, made no question that all his prisoners had escaped. He knew that for this his life was forfeited; and to avoid the ignominy of the public death that awaited him on the morrow, he drew forth his sword, at once to anticipate and escape that doom. Suicide was the common resort of Romans under such circumstances, and in their view it had more the nature of a merit and a privilege than of a crime. But Paul, perceiving the poor man’s intention, called loudly, “Do thyself no harm, for we are all here!” If, then, they did not escape, what was the need of the earthquake? what the use of their loosened bonds? for they were, after all, at length freed by other means. The earthquake was manifestly the act of God, designed for a special end. That end was not the liberation of the captives, but the liberation of their jailer. God had a purpose of high mercy towards him, and to fulfill it had sent Paul and Silas to his prison, had sent the earthquake to shake its walls,—that this man’s heart might be shaken; that this spirit, so long in bondage to the world and to the powers of darkness, might be set free. The keeper had doubtless heard—even the Pythoness had proclaimed it from day to day in the streets—that his captives had claimed to be divinely commissioned to declare to men the way of salvation unto eternal life. This, which had seemed to him an idle pretence, was now awfully authenticated by their songs in the night; by the earthquake; by the doors marvellously thrown open, as if for their egress; by their neglecting to do that which would have insured his ruin; and by their solicitude to preserve the life of one who had treated them so roughly. He saw divine acts that made him afraid; he recognized divine principles, which showed him the depravity of his own life and character; and a voice within told him that he was undone, unless a way of salvation were found. All this inner work was the act of a moment. He called for a light, and, hastening into the cell, cast himself at the feet of Paul and Silas, in token of his deep respect. He spoke not then—not enduring to detain them longer in that dismal place; but having brought them forth into the outer and more commodious part of the prison, he addressed to there the most solemn inquiry man can make: “Sirs, what must I do to be saved?” Their answer was very plain and simple: “Believe in the Lord Jesus Christ, and thou shalt be saved.” Memorable words! written as with a sunbeam over the portals of the Christian church—the record of its liberties and the charter of its hopes. They then proceeded, more at leisure, to pour into his attentive and delighted ears the history of Jesus Christ; to declare His doctrine and to explain what it was to believe in Him. All his household shared these glad tidings, having been assembled for the purpose, either at his suggestion or at the request of the apostles. The jailer then washed their stiffened stripes; and he was next himself, with his household, washed with the waters of baptism, and admitted into the church of Christ. After this he introduced them to the ease and comfort of his own apartments, and with kind solicitude set before them such refreshment as by this time they must have greatly needed; his hospitable cares being now and then interrupted by bursts of joy at the unutterable gain to his soul which he had that night made. It was no sooner day than the lictors made their appearance at the prison. But it was not, as might be expected, to take Paul and Silas again before the praetors for further examination, but with an order for their immediate release. How this change had been produced we know not exactly; but we do know that it was by Him who has the hearts of all men in his hands, and can turn them as He wills. Earthquakes are always awful things, and suited to alarm the guilty conscience. Especially were they terrible to the Romans, who regarded them as assured tokens of the anger of the gods: and this may have led them to reflect that they had committed a. great iniquity and a culpable infraction of Roman law, for which they might be called to account, in subjecting Paul and Silas to punishment, in deference to popular clamor, without trial and condemnation, and, indeed, without having heard a word of defence. Paul knew very well bow grievously the praetors had committed themselves in this respect; how illegally the magistrates had acted; and how seriously their proceedings had, in a Roman colony, compromised the much vaunted dignity and justice of the Roman law. He therefore actually refused to depart from the prison, in that underhand way. He declared that he and his friend had been illegally treated. He proclaimed that in their persons the honor of Roman citizens had been outraged, and he demanded that their vindication should be as public as their punishment had been, by the magistrates coming themselves and releasing them in due form. The good jailer, who had supposed that they would have been glad to get away on any terms, was astounded at all this; but still more was he astonished when, with very little delay, the magistrates actually appeared at the prison as Paul had demanded. They had no doubt been terrified at the intimation that the men they had thus injured were citizens of Rome, whose persons, as such, were inviolable. Hence it is on record that the simple expression, “I am a Roman citizen” (civis Romanus sum), often sufficed in even the most distant and barbarous countries, to repress all violence against the persons who were able to use it; for Rome had made it widely known how well she was able, and how fully she was disposed to resent any injury offered to her citizens. But that a Roman citizen should have been scourged at all, much more scourged unheard, in a Roman colony, and by order of Roman magistrates, was an enormity which would have excited astonishment and indignation, wherever heard of, in every Roman breast, and would in all probability be sternly noticed at Rome. Hence the praetors yielded to the demands of Paul, being probably but too glad to escape so cheaply from the consequences of a fault so serious. They came, therefore, and, apologizing for their mistake, and declaring their conviction of the apostles’ innocence, led them forth from the prison—only politely intimating that it might, under the circumstances, be desirable that they should retire from the city at their earliest convenience. With this hint Paul and Silas thought proper to comply; and after they had been to the house of Lydia, and spoken encouragingly to the brethren, they took their departure from Philippi. It has been asked why Paul and Silas (who, it appears, was also a citizen of Rome) did not urge their civic rights in order to prevent their punishments. The best answer seems to be, that the haste and clamor allowed them no opportunity, and would not permit them to be heard. And if it be asked what use there was in urging this claim afterwards, when their liberation was already secured without it, it may be answered that there is every reason why a man who has been wrongfully treated should claim his liberation as a right, and refuse to receive it as a pardon or a favor. If Paul had departed secretly, it might have been reported that he had broken from prison, which would have tainted his reputation, and have been injurious to his apostolic authority there and elsewhere. He was, moreover, bound both by civil and natural right to maintain his privileges, which he could not, without damage to others, suffer to be injuriously affected in his person. He had also special regard, as Doddridge observes, to the interests of Christianity in this place; “for such a token of public respect from the magistrates would undoubtedly encourage the new converts, and remove a stumbling block out of the way of others, who might not have discerned the true value of the characters of Paul and Silas in the midst of so much injury as they had before suffered.” It may be added, that the form of acknowledgement which Paul demanded, was not only just in itself, but particularly suitable to the place where it was made; for we learn that it was, especially among the Macedonians, thought a mark of innocence for any one to be publicly set free by the magistrates. We find magistrates and others, here and elsewhere, readily yielding credence to Paul’s assertion of his citizenship. It may be that he was in possession of some document to substantiate the claim; but if not, it may be explained by the fact, that no one would make such a claim lightly, as it was a capital offence to make an untrue pretension to the rights of citizenship. It appears from the epistle which Paul addressed to this church about ten years after, from Rome, that its members continued to cherish the most affectionate regard for him. Among the modes in which they evinced this, was that of sending contributions towards his subsistence. And this was a rare distinction; for there seems to have been no other church from whom be received or would accept this kind of assistance, as he often chose rather to labor with his own hands than to lay himself open to the slightest suspicion of interested motives. Acts 16:21 and are proclaiming customs which it is not lawful for us to accept or to observe, being Romans.” KJV Acts 16:21 And teach customs, which are not lawful for us to receive, neither to observe, being Romans. NET Acts 16:21 and are advocating customs that are not lawful for us to accept or practice, since we are Romans." GNT Acts 16:21 καὶ καταγγέλλουσιν ἔθη ἃ οὐκ ἔξεστιν ἡμῖν παραδέχεσθαι οὐδὲ ποιεῖν Ῥωμαίοις οὖσιν. NLT Acts 16:21 "They are teaching customs that are illegal for us Romans to practice." ESV Acts 16:21 They advocate customs that are not lawful for us as Romans to accept or practice." CSB Acts 16:21 and are promoting customs that are not legal for us as Romans to adopt or practice." NIV Acts 16:21 by advocating customs unlawful for us Romans to accept or practice." Acts 26:3 Jer 10:3 Acts 16 Resources - Multiple Sermons and Commentaries VAGUE CHARGES ENOUGH TO CONVICT And are proclaiming customs which it is not lawful for us to accept or to observe, being Romans - The custom they were proclaiming was the Gospel. The charges were vague but were sufficient to get them convicted and probably reflected the anti-Semitic bias in this predominantly Gentile city. Proclaiming (2605) (kataggello from kata = an intensifier, down + aggelos = messenger and aggello = to declare, report) literally means to "declare down". It means to announce, with focus upon the extent to which the proclamation extends and thus to proclaim throughout. It has the added nuance of to declare plainly, openly and loudly! It was used of solemn religious messages. Customs (habit)(1485)(ethos from etho = to be used, to be accustomed) refers to a usual or customary manner of behavior, habit, pattern of behavior which is more or less fixed by tradition or the usual practice. It may be established by law or otherwise generally sanctioned by the society. NET Note - Customs that are not lawful for us to accept or practice. Ironically, the charges are similar to those made against Jesus in Luke 23:2, where Jews argued he was “twisting” their customs. The charge has three elements: (1) a racial element (Jewish); (2) a social element (unlawful); and (3) a traditional element (not their customs). In the Roman Empire, there were two very different laws: one for citizens of the Roman Empire, and one for those who were not citizens. Roman citizens had specific civil rights which were zealously guarded. Non-citizens had no civil rights, and were subject to the whims of both the multitude and the magistrates.
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Guzik - In not escaping, they showed tremendous discernment. The circumstances said, escape. But love said, Stay for the sake of this one soul. They were not guided merely by circumstances, but by what love compelled. Jack Arnold - According to Roman law, any jailer who had a prisoner escape, would pay for that escape with his own life. The jailer, sensing guilt and frustration, did what many Romans did to save honor. He pulled out his sword, put it point up to his heart, and was about to fall on it. Suicide to pagan Romans was considered a duty and a virtue under certain circumstances. But when Paul either saw him silhouetted in the light of the door, or heard him draw his sword, he said, “Stop, do not kill yourself. No prisoner has escaped.” Now this was another miracle. God had providentially kept all the prisoners from escaping. Who knows, perhaps some or all of them had become Christians by this time. (sermon) Do not harm yourself - How ironic! Paul the one who had been harmed physically and temporally is the agent through whom the jailer is spared physically and eternally. This reminds me of Paul's statement in 1 Cor 9:12 "we endure all things, that we may cause no hindrance to the gospel of Christ." Also 1 Cor 9:22-23 - "To the weak I became weak, that I might win the weak; I have become all things to all men, that I may by all means save some. And I do all things for the sake of the gospel, that I may become a fellow partaker of it." Paul Apple notes another irony - The jailer who is charged with keeping prisoners in chains is the one who is actually in the bondage of Satan and sin – living a meaningless, empty life where he is plugged into Satan’s agenda; he is the one that needs to be unshackled And similarly in prison in 2 Timothy 2:9-10+ he said " for which (for the Gospel - 2 Ti 2:8+) I suffer hardship even to imprisonment as a criminal (IN ROME); but the word of God is not imprisoned. For this reason I endure all things for the sake of those who are chosen (elect - he did not know who they were - so he endured unfair treatment), so that (term of purpose) they also may obtain the salvation which is in Christ Jesus and with it eternal glory (Indeed this is exactly what transpired in another prison setting some 10+ years earlier in Philippi! Paul made prisons his pulpit! Your "prison" experience can also be your pulpit for proclamation of the Gospel. It all has to do with one's perspective, temporal or eternal.") We all need to be like the greatest theologian in American History Jonathan Edwards who is reported to one time praying "O Lord please stamp eternity on my eyeballs." Yes Lord, do it for Thy great Name and for the glory of the Lamb. Amen.
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Guzik - This is how God wants our lives to be: Natural magnets drawing people to Him. Our Christianity should make others want what we have with God. Arthur
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Guzik observes that in reading this passage "Some have worried that Paul's invitation to salvation here is too easy, and would promote an easy-believism and a cheap grace. Others refuse to preach repentance, claiming that this text says that it is not necessary. Paul never specifically called the keeper of the prison to repent because he was already repenting. We see the humble repentance of the jailer in that he fell down trembling, in the full idea of the word believe (pistis, which means to trust in, rely on, and cling to), and in the command to believe on the Lord Jesus Christ). Faith can be summarized in the acrostic Forsaking All I Take Him We are to forsake all (repent of our sins) and to take Him (by faith turn to God for our salvation) (Acts 20:21). THE LORD JESUS Could it be any clearer? Belief is in the "Lord Jesus" according to Paul. No one is called upon to make Jesus "Lord" but simply to believe in Him! He is "Lord!" Ro 10:9+ is similar Paul declaring "if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved." Could it be stated any clearer? Belief in "Jesus as Lord" results in genuine salvation. Lord (master, owner)(2962)(kurios) conveys the sense of the supreme one, one who is sovereign and possesses absolute authority, absolute ownership and uncontested power. Larkin writes "But it is belief in the Lord Jesus that brings salvation. Paul knows no separation between receiving Jesus as Savior and following him as Lord, as some contemporary theologians may argue (Zane Hodges 1981; Ryrie 1989). (The IVP New Testament Commentary Series – Acts) At the outset should be noted that in the NT Jesus is referred to as Lord (Kurios) more frequently than by any other title. Therefore it behooves us to understand the truth concerning Jesus as Lord and not allow ourselves to become side tracked in debate over so-called "Lordship salvation". The indisputable Biblical facts are that faith in Jesus saves and Jesus is Lord. This confession of "Jesus is Lord" became a direct affront to the practice of emperor worship. Certain cities even built temples for Caesar-worship as was the case in Smyrna where the command was to honor the emperor by confessing "Caesar is Lord". To declare "Jesus is Lord" became a crime punishable by death, resulting in the martyrdom. I think the first century believers understood "Lordship" in a way modern believers would find it difficult to comprehend! (cp Jesus' "prophetic" warning in Mt 10:22, 23, 24, 25 where "master" is kurios) Lord is not merely a name that composes a title, but signifies a call to action so that every saint should willingly, reverently bow down to Jesus Christ. If Christ is our Lord, we are to live under Him, consciously, continually submitting our wills to him as His loyal, loving bondservants ("love slaves"), always seeking first His Kingdom and His righteousness (Mt 6:33-note). According to this practical working "definition" beloved we all need to ask ourselves "Is Jesus Christ my Lord?". "Do I arise each day, acknowledges this is the day the Lord hath made?" (Ps 118:24-note) "Do I surrender my will to His will as I begin each day?" (cp Ro 12:1-note, Ro 12:2-note) Beloved, don't misunderstand. None of us have "arrived" in this area of Jesus as Lord of our lives. And it is precisely for that reason that Peter commands us to continually "grow (present imperative) in the grace (unmerited favor, power to live the supernatural, abundant life in Christ) and knowledge (not just intellectual but transformational) of our Lord and Savior Jesus Christ. To Him be the glory, both now and to the day of eternity. Amen." (2Pe 3:18-note) So do not be discouraged. Don't "throw in the towel" as they say. Keep on keeping on, pressing (continually = present tense) "on toward the goal for the prize of the upward call of God in Christ Jesus." (Php 3:14-note)