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John MacArthur · Citado em PreceptAustin

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MacArthur explains that "Circumcision was the sine qua non of Judaism. Had Timothy not been circumcised, the Jews would have assumed he was renouncing his Jewish heritage and choosing to live as a Gentile. Paul's circumcision of Timothy had nothing to do with salvation; he did it for expediency's sake, to avoid placing an unnecessary stumbling block in the way of Jewish evangelism. Timothy's circumcision granted him full access to the synagogues he would visit with Paul and Silas… From Paul's actions concerning his two companions an important principle becomes evident. Missionaries must be sensitive to the unique characteristics of the cultures in which they work. As Paul did in circumcising Timothy, they should avoid giving any unnecessary offense. But like Paul in refusing to circumcise Titus, they must not compromise any of the timeless truths of Scripture."(MacArthur, J: Acts 1-12; Acts 13-28 Moody Press) David Jeremiah wrote, “Paul didn’t flaunt his liberty in the face of those who were bound by the law. He was sensitive and humble, knowing that unsaved people were without spiritual understanding. So he extended as much grace as possible to them—an example being, asking Timothy to be circumcised for the sake of the Gospel.” John

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MacArthur summarizes their goal of giving "the twofold message of Christianity: salvation by grace and living by love." (MacArthur New Testament Commentary – Acts) Toussaint writes "Assuming Paul wrote Galatians after the first missionary journey, but before the Jerusalem Council, the report of the decision would be strong confirmation of the gospel which he preached and about which he wrote." (The Bible Knowledge Commentary) Delivering (entrusting, handing over) (3860)(paradidomi from para = alongside, beside, to the side of, over to + didomi = to give) conveys the basic meaning of to give over from one's hand to someone or something, especially to give over to the power of another. This could be phrased "they handed down to them the decisions to observe." Delivering is in the imperfect tense which pictures the missionaries as "handing them over" the decrees over and over to those they met along the way. Decrees (1378)(dogma from dokéo = to think) refers to a fixed and authoritative decision or requirement (see the "decree" [dogma] of the emperors in Lu 2:1, Acts 17:7), the requirements of the Mosaic law (Col. 2:14), and in this context of the regulations or conclusions of the Jerusalem Conference. Which had been decided (krino) upon - Decided is krino, the same verb used by James the head of the Jerusalem council who declared "it is my judgment (krino) that we do not trouble those who are turning to God from among the Gentiles." (Acts 15:19+) Lydia uses krino in Acts 16:15. All Luke's uses of krino in Acts - Acts 3:13; Acts 4:19; Acts 7:7; Acts 13:27; Acts 13:46; Acts 15:19; Acts 16:4; Acts 16:15; Acts 17:31; Acts 20:16; Acts 21:25; Acts 23:3; Acts 23:6; Acts 24:6; Acts 24:21; Acts 25:9; Acts 25:10; Acts 25:20; Acts 25:25; Acts 26:6; Acts 26:8; Acts 27:1; By the apostles and elders who were in Jerusalem - Although it was James who made the declaration of the decree, the leadership was in unanimous agreement, Luke recording that "The apostles and the elders came together to look into this matter...“For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these essentials: that you abstain from things sacrificed to idols and from blood and from things strangled and from fornication; if you keep yourselves free from such things, you will do well. Farewell.” (Acts 15:6+, Acts 15:28-29+) For them to observe - In this context the directive from the Jerusalem Council to the Gentiles to observe or obey the decrees was not a legalistic demand, but a decree based upon grace and empowered by the Spirit. Remember that grace is not the freedom to do as you wish, but the power to obey as you should and thereby be pleasing to your heavenly Father. Note the present tense calls for these decrees "for liberty" (Robertson) were to be their lifestyle, their continual practice, not just a temporary compromise. Observe (to keep or obey)(5442)(phulasso from phulake = a military guard - gives good picture of what is required) means to preserve by "having an eye on," to watch, to carry out the function as a military guard or sentinel (cp Acts 23:35, 28:16), to have one's eye upon lest one escape, to guard a person that he might remain safe (from violence, from another person or thing, from being snatched away, from being lost). Phulasso is used of the constant vigilance displayed by shepherds in keeping their flocks (see Lk 2:8+, used with phulake "a military guard" exercising unbroken vigilance; "vigilantly keep." The NT uses phulasso of guarding truth (eg, 1Ti 5:21, 6:20, 2 Ti 1:14+) Elsewhere we read of the Good Shepherd, the Great Shepherd Who keeps watch over His sheep (cf 2 Ti 1:12). Phulasso in Luke - Lk. 2:8; Lk. 8:29; Lk. 11:21; Lk. 11:28; Lk. 12:15; Lk. 18:21; Jn. 12:25; Jn. 12:47; Jn. 17:12; Acts 7:53; Acts 12:4; Acts 16:4; Acts 21:24; Acts 21:25; Acts 22:20; Acts 23:35; Acts 28:16; Acts 16:5 So the churches were being strengthened in the faith, and were increasing in number daily. KJV Acts 16:5 And so were the churches established in the faith, and increased in number daily. NET Acts 16:5 So the churches were being strengthened in the faith and were increasing in number every day. GNT Acts 16:5 αἱ μὲν οὖν ἐκκλησίαι ἐστερεοῦντο τῇ πίστει καὶ ἐπερίσσευον τῷ ἀριθμῷ καθ᾽ ἡμέραν. NLT Acts 16:5 So the churches were strengthened in their faith and grew larger every day. ESV Acts 16:5 So the churches were strengthened in the faith, and they increased in numbers daily. CSB Acts 16:5 So the churches were strengthened in the faith and increased in number daily. NIV Acts 16:5 So the churches were strengthened in the faith and grew daily in numbers. YLT Acts 16:5 then, indeed, were the assemblies established in the faith, and were abounding in number every day; so : Acts 15:41 2Ch 20:20 Isa 7:9 Ro 16:25 1Co 15:58 Ga 5:1 Eph 4:13-16 Col 2:6 1Th 3:2,13 2Th 2:16 Heb 13:9,20,21 1Pe 5:10 increasing: Acts 2:47 Acts 4:4 Acts 5:14 Acts 6:7 Acts 9:31 Acts 11:21 Acts 12:24 Acts 13:48,49 Acts 19:18-21 Acts 16 Resources - Multiple Sermons and Commentaries HOLY ARITHMETIC ANOTHER SUMMARY So (oun) - Term of conclusion which in this context is used to introduce a logical conclusion, "from that fact, reason, or as a result." The decrees were based on the Word of truth and when followed resulted in strengthening of their faith (cf Ro 10:17+). Compare with Luke's other summary statements or "progress reports" - Acts 2:41, 47, 4:4, 5:14, 6:7; 9:31; 12:24; 19:20; 28:31 The churches were being strengthened in the faith - Note that Luke says it was the churches that were strengthened not just individual members. The individual members are pictured as part of the whole body. The church is not an organization but a living organism, Christ's body, composed of individual members (believers) joined together and in and through which Christ, the Head works, carries out His purposes and lives. This picture is another reason believers should not forsake their assembling together, for they will miss out on vital body dynamics which Christ communicates to His body as a whole. It was a crucial time in the history of the early church as it now began to shift from predominantly Jewish to predominantly Gentile. MacArthur makes the point that "The goal of evangelism is not to rack up huge numbers of converts. Yet it is true that strong churches, established in the faith, will increase in numbers." (Ibid) Churches (1577)(ekklesia from ek = out + klesis = a calling, verb = kaleo = to call) literally means called out and as commonly used in the Greco-Roman vernacular referred to citizens who were called out from their homes to be publicly assembled or gathered to discuss or carry out affairs of state.

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MacArthur notes that "Caught up in the mob's anti-Semitic frenzy, the chief magistrates failed miserably to uphold the highly prized standards of Roman justice. They did not bother to investigate the charges, conduct a proper hearing, or give Paul and Silas a chance to defend themselves (which would have revealed, first of all, that they were Roman citizens)." (MacArthur New Testament Commentary – Acts) The chief magistrates tore their robes off them - Moved by the incited crowd and the false accusations, the magistrates acted rashly and did not investigate the matter fully as they should have. Their neglect later brought them embarrassment for it was imprison Roman citizens without a trial (and Paul was a Roman citizen). Chief Magistrates (4755) see above for strategos Every Roman colony had two of these men serving as judges. In this case, they did not uphold Roman justice: They did not investigate the charges, conduct a proper hearing, or give Paul and Silas the chance to defend themselves. STRIPPED TO BE STRIPED! Tore off (4048) (perirregnumi from perí = about + rhegnumi = to break, tear) means literally to tear from around someone, as tearing off fetters or stripping off one's robe by tearing. This verb is used in the NT only of garments as the crowd tore off the clothes of Paul and Silas preparing them to be scourged. The Roman custom was to allow officers to tear off the clothes of criminals before being scourged. This is the only use in the A T

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MacArthur comments that "This passage illustrates the foundational principles of evangelism: God uses people with the right passion and the right priority, with the right personnel taking the right precautions, to make the right presentation in the right place. Any evangelistic methodology must be evaluated in the light of such realities.' (Ibid0 When he had seen the vision, immediately we sought to go into Macedonia - God wanted Paul and his team to go to Troas and pick up a doctor named Luke. If God wouldn't have said "no" to Paul two times, we might not have a gospel and a Book of Acts written by Luke! This speaks of their immediate obedience to God's vision! No delay. No excuses. No procrastination. Remember that delayed obedience is always tantamount to disobedience! Do not be deceived! This is the first use here of we in Acts (instead of "they,") and clearly indicates that Luke, the author of the book of Acts, had joined the missionary party at Troas. After Paul and Silas and Timothy left Philippi, Luke changed the pronoun from we to they in Acts 17:1, which suggests that he remained behind in Philippi to watch over the infant church after Paul left. It was some six to seven years later when Luke rejoined Paul "But these had gone on ahead and were waiting for us at Troas." (Acts 20:5) Finally, in the third we section, Luke is with Paul has they sail for Italy "And when it was decided that we should sail for Italy, they proceeded to deliver Paul and some other prisoners to a centurion of the Augustan cohort named Julius." (Acts 27:1) Immediately (2112)(eutheos from euthus = straight, immediate) is an adverb which generally means at once, right away, forthwith, straightaway, without an interval of time or a point of time subsequent to a previous point of time. Eutheos is a "time sensitive" word (see expression of time) and should prompt questions like "To what time does it refer?" or "What happens in this time?" David Jeremiah wrote, “The only way to be able to say ‘Yes’ to the place God wants you to serve is if you say ‘No’ to the places that are not His will for you... When God calls you to serve, make sure you serve for the right purpose. Make sure you get the right people. By all means, get in the right place. And whatever God tells you to do, do it immediately.” Concluding that God had called us to preach the gospel to them - The message of the vision was "Come over and help us" and the missionaries reached the conclusion that the help the "Man" was calling for was the Gospel of salvation. How did the facts "come together" and allow them to arrive at a conclusion? Two "no's" plus one "vision" added up to a directive to preach the gospel (to "help" cf Acts 16:9) Jack Andrews "The missionaries discussed the vision and it came together that God had called them to preach the gospel to the Macedonians." (Ibid) Concluding (4822)(sumbibazo from sun = union + bibazo = to force) means to cause to come together, to bring together, to join together. It is used more literally and in a physical sense in (see Eph 4:16+, cf Col 2:2+ "knit together"). A T

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MacArthur wrote, “The missionary team’s experience illustrates a basic principle of knowing God’s will: to move ahead and allow Him to close doors until the right opportunity is reached.” Are we seeking the will of God? Are we obeying the will of God? Are you willing to go wherever the Lord leads? Are you willing to do what the Lord tells you? Have you surrendered your life and your will to the Lord Jesus Christ? Are we on mission with the Lord? Are we pressing on in spite of closed doors? Are we frustrated in church work? Are you serving the Lord where He wants you? Are you doing what the Lord wants you to do? (Ibid) H A

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MacArthur adds - All of his family, servants, and guests who could comprehend the gospel and believe heard the gospel and believed. This does not include infants.

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MacArthur notes that "Although eight other cities known to be Roman colonies appear in Acts, Philippi is the only one Luke refers to as a colony." (Ibid)

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MacArthur - Her conversion, and those of Cornelius and the Ethiopian eunuch, illustrate an important principle. An often-asked question about evangelism concerns the fate of those who never hear the gospel. Lydia's conversion shows that God will reveal the fullness of the gospel to those whom He causes to honestly seek Him. In John 6:37, Jesus said, "All that the Father gives Me shall come to Me, and the one who comes to Me I will certainly not cast out." God will never turn away the seeking heart. Not only was Lydia seeking, but she also was listening to the gospel proclaimed by Paul. Many hear the sound of the life-giving message preached without really listening to it. They are like Paul's companions on the Damascus Road, who, although they heard its sound, "did not understand the voice of the One who was speaking" (Acts 22:9). The Lord Jesus Christ condemned those who heard without listening. In response to His disciples' query about why He spoke in parables (Matt. 13:11-17). In John 8:43-45, Jesus gave the reason people fail to listen to His Word. Lydia was not like them; she listened with faith to the saving gospel. (Ibid) Was listening - The imperfect tense pictures her as listening, really listening and she kept it up, listening to each of these new and strange preachers. Paul would say a word and she would "grab it" so to speak. It is fascinating that Lydia was "listening" just like Mary who was seated at the Lord's feet "listening (also imperfect tense) to His word." (Lk 10:39+). The imperfect tense is also used of "the prisoners (who) were listening to" Paul and Silas praying and singing in Acts 16:25+. Warren

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MacArthur wrote, “The father of lies speaks the truth when it suits his purposes, disguising himself and his emissaries as angels of light. Some of his most effective and diabolical work is done in the name of Jesus Christ. He often uses a little truth to ensnare people in a false system of religion.” Who are proclaiming to you the way of salvation - Again the irony of the darkness acknowledging loudly these men were declaring the light of the Gospel, which was a "way of salvation." As noted below more accurately this woman was saying that they were proclaiming "a way," and not the one and only way (Jn 14:6, Acts 4:12+). John MacArthur makes an excellent point - The father of lies speaks the truth when it suits his purposes, disguising himself and his emissaries as angels of light (2 Cor 11:13-14). Some of his most effective and diabolical work is done in the Name of Jesus Christ. He often uses a little truth to ensnare people in a false system of religion. Since the demon-possessed girl was agreeing with the Christian preachers, the natural assumption would be that she was part of their group. She would then have been in a position to do unspeakable harm to the cause of Christ. (MacArthur New Testament Commentary – Acts) 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 announcement or proclamation extends and so to proclaim throughout. It means to declare plainly, openly and loudly! It was used of solemn religious messages. Webster adds that our English "proclaim" (from pro = before + clamare = to cry out) means to "declare publicly, typically insistently... in either speech or writing... and implies declaring clearly, forcefully, and authoritatively." (Merriam-Webster's Collegiate Dictionary) A WAY NOT THE WAY! The way - There is no definite article so it can be rendered "a way" - Young's Literal is more accurate - "she having followed Paul and us, was crying, saying, 'These men are servants of the Most High God, who declare to us a way of salvation;' (Act 16:17YLT) Her declaration would suggest that Paul's way was one of many ways -- it was a way but there were other ways. Clearly this is countered by many other passages including Jesus declaration that He is "THE WAY" (definite article is present) in Jn 14:6. The (demonically inspired) Jehovah's Witnesses in the past translated Jn 14:6 as "a way" but in the 2013 revision accurately translated Jesus as "the way" (a fact you could call to their attention when they visit your front door!!!) "The way" means one specific way, not one way among a number of other ways! Peter chimes in with Acts 4:12+ - "And there is salvation in no one (absolute negation!) else; for there is no (second absolute negation!) other name under heaven that has been given among men by which we must (dei = this verb speaks of necessity) be saved.” Salvation (Deliverance) (4991) (soteria) means rescue or deliverance from danger, destruction, peril and slavery to and consequences of sin and unto restoration to a former state of safety, health, well being and preservation from danger of destruction. Salvation was a significant secular term in Paul’s day as it was applied to national deliverance. And so the Roman Emperor was looked upon as a "savior."

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MacArthur explain that "The demon left the girl in obedience to Paul’s command and his apostolic authority. The ability to cast out demons was a special ability of Christ’s apostles (Mk 3:15; 2 Co 12:12). That and the other miraculous gifts confirmed that the apostles were God's spokesmen. Despite the claims of many today, no believer has direct authority to command demons to obey him. The spiritual battle is now fought with the armor and weapons discussed in Ephesians 6:10ff." (Ibid) Others such as John Piper have an alternative view (see resources below). John MacArthur has an excellent summary of the radical distinction between the two women in Acts 16 - These two women typify all of humanity. Everyone is either liberated by Jesus Christ or enslaved by Satan. The only path to freedom is that followed by Lydia—of seeking God, listening to the gospel, and having a heart opened to respond by the Lord. Those who do so will not be disappointed, for the Lord Himself promises in Jeremiah 29:13, "You will seek Me and find Me, when you search for Me with all your heart." (MacArthur New Testament Commentary – Acts) Larkin - As at Jerusalem and Judea (Acts 5:16) and in Samaria (Acts 8:7), so now in a move across the sea toward the end of the earth, the advance of the gospel means the extension of the kingdom of God through a liberation of those under Satan's authority (Acts 26:18). What must I do to be saved? Experience the liberating power of the Lord Jesus Christ, who not only opens but also cleanses hearts (Acts 15:9). This exorcism is both similar to and different from Jesus' ministry of exorcism. Christians confronting the forces of evil today can find guidance here. Persons who were certifiably demon-possessed, as indicated by their talk and action, attacked Jesus and Paul in order to hinder the preaching of the kingdom of God. Both Jesus and Paul dealt authoritatively with the demon-possessed using the simple command "Come out!" and the results were immediate (Lk 4:35; 8:29; 9:42; 11:14). There the similarities end. Jesus' authority is personal and direct. The demons fear Jesus and what he can do to them, though they still seem to taunt (Lk 8:28 and parallels). He rebukes them. Paul's authority and ours is christocentric and derived. In the name of Jesus Christ...come out of her (Acts 16:18; compare Acts 19:13, Acts 19:17). Exorcism must be approached today, then, with much care, humility and prayer. But there must also be bold confidence that Jesus is still bringing release to the captives (Lk 4:18). (IVP New Testament Commentary Series – Acts) Related Resources: Can a Christian today perform an exorcism? What does the Bible say about casting out demons? It appears that as the Word of God was completed, the Christians had more weapons with which to battle the spirit world than the early Christians did. The role of casting out demons was replaced, for the most part, with evangelism and discipleship through the Word of God. Since the methods of spiritual warfare in the New Testament do not involve casting out demons, it is difficult to determine instructions on how to do such a thing. If necessary at all, it seems that it is through exposing the individual to the truth of the Word of God and the name of Jesus Christ. (click for full discussion) What does the Bible say about demon possession / demonic possession? John Piper's view on Exocism (Also see this video) Illustration: Ray Comfort shared the following story in “the Evidence Bible.” He said, “For two years I was heckled almost daily by a woman named Petra. She dressed in black, carried a wooden staff, and said she was a prophet to the nation. As in the days of Noah, only eight would be saved. She maintained that she was one of them, and that she determined who the other seven would be. She also claimed that my spirit visited her spirit, in the night (it did not!). The problem was that she would “Amen” much of what I preached, adding her thoughts at the points I made. She would do this at the top of her very loud voice. It must have appeared to newcomers to the crowd that we were a team, preaching the same thing. This is why I was delighted when (every now and then) she would get angry with something I said and let out a string of cuss words, revealing to the crowd that we were not on the same side.” (Jack Andrews Expository Studies – Understanding Acts) John Kitto - Daily Bible Illustrations - The Pythoness—Acts 16:16–19 Paul and his associates seem during their stay in Philippi to have frequented the place of prayer beside the river very constantly. On the way thither from Lydia’s house, where they lodged, they were followed by a “certain damsel possessed with a spirit of divination,” who, in the excited manner of her sort when under what was regarded as their inspiration, kept crying out, “These men are the servants of the most high God, who show unto us the way of salvation.” But Paul did not like to have attention called to them in this manner, or to receive even a true testimony from a source so suspicious, and on which damaging misconceptions might be founded. He was, besides, wearied out with this continual interruption; and from all these causes, as well, probably, from compassion for the girl’s state, and to show the dominion which his Lord exercised over all the powers of darkness, he commanded the spirit, in the name of Jesus Christ, to depart from her. The spirit left her immediately; and, being restored to her right mind, she no longer conceived herself possessed of prophetic gifts. It has been much questioned what was the nature of this “spirit of divination” which possessed her. In the original it is called “a spirit of Python.” We shall therefore endeavor to ascertain what this form of possession distinctively was, without entering here into general inquiries as to the nature of possession, or as to forms and species of divination, merely referring to what has been lately stated as to the prevalence of multiplied forms of divination in this age. Python was a name of Apollo; and as the Pythian Apollo, the chief seat of his worship was at Delphi, and his oracle there was the most famous in the world, and the last that lost its credit. At this place was the famous tripod, seated on which over an opening to a cavern below, the priestess became inspired, and delivered responses and prophecies. The tripod, when not in use, was elevated upon an altar in the shape of a pillar, as represented in the engraving, where also a priest and priestess of Pythian Apollo are seen. Delphic Tripod, with Priest and Priestess of Apollo (See picture of Delphic priestess on Tripod or another depiction on the Tripod) The Delphic priestess was the proper Pythia, as receiving the inspiration of the Pythian Apollo in the highest and most orthodox form. But the Pythian inspiration was not supposed to be limited to this form, to the Delphic priestesses, nor to Delphi. Cassandra was inspired by Apollo apart from any of these conditions and it occurs to us that it may be far the best course to glance through her case, as represented (in the Agamemnon of Aeschylus) in an age in which this species of inspiration was fully credited, in order to learn the nature of this delusive inspiration in an instance which, like the one before us, is not involved in Delphic rites. The peculiarity in the case of Cassandra was not in the aspects of her possession, but in the doom that her true prophecies should not be believed. Cassandra is not always in this state of possession, but the spirit takes possession of her for a time, and, when the occasion occurs, with painful force and constraining violence, extorting agonizing cries:— “O! O! hu! hu! alas! The pains again have seized me! my brain turns! Hark to the alarum and prophetic cries! The dizziness of horror swims my head!” Again:— “O what a mighty fire comes rolling on me! Help! help! Lycean Apollo! Ah me! ah me!” The future which she foretells seems to her a visionary present, while yet known to be and declared to be a future. So thus Cassandra sees and proclaims the future coming of Orestes, which did not happen till eight years after her own death:— “Who’s at the gates? a young man, fair and tall, A stranger by his garb, from foreign parts; Or one who long since has been exiled here: A stripling, murderer of his mother’s breast! Brave youth, avenger of his father’s death! He’ll come to build the high-wrought architrave, Surmounting all the horrors of the dome. I say, the gods have sworn that he shall come.” In like manner she sees her own death represented to her before it occurs. But besides this, she, as in what is called second sight, or in the alleged visions of the mesmeric trance, beholds and describes, at the time then present, what is transacting elsewhere. Thus she sees and describes, while she is without, the murder taking place in the palace of Agamemnon, through every step of its progress:— “Alas! ah wretch! ah! what art thou about? A man’s in the bath—beside him there stands One wrapping him round—the bathing clothes drop, Like shrouds they appear to me, dabbled in blood! O for to see what stands there at the end! Yet ’twill be quick—’tis now upon the stroke! A hand is stretched out—and another too! As though it were a-grasping—look, look, look!” As a prophetess of Apollo, Cassandra wears a distinctive dress, although a slave, that is, a captive of the sword. So when she becomes aware that Clytemnestra is designing her death, she lets us know:— “She there, that two-legged lioness…. Will kill me! woeful creature that I am! …… O why then keep this mockery on my head? Off with ye, laurels, necklaces, and wands! The crown of the prophetic maiden’s gone. [Tearing her robes. Away, away! die ye, ere yet I die! I will requite your blessings thus, thus, thus! Find out some other maiden, dight her rich, Ay, dight her rich in miseries like me! And lo! Apollo, himself, tearing off My vest oracular! Oh, cruel god! Thou hast beheld me, e’en in these my robes, Scoff’d at when I was with my kinsmen dear, And made my enemies’ most piteous despite, And many a bad name had I for thy sake; A Cybele’s mad woman, beggar priestess, Despised, unheeded, beggared, and in hunger; And yet I bore it all for thy sweet sake.” The estimation of her to which she thus painfully alludes, indicates the existence, even thus early, of a lower class of soothsaying women, by some deemed crazed, by others regarded as impostors, with whose claims hers were confounded. Indeed, at times she inclines to doubt whether this is not indeed the case with herself:— “Or rave I, dreaming of prophetic lies, Like some poor minstrel knocking at the doors?” The same estimate, varying somewhat, appears in the remarks of the chorus upon her impassioned utterances:— “God dwells within her, though she be a slave.” Again:— “We have heard, O prophetess, of thy great name.” And further on:— “O sure thou art one of a deep-raging soul, Driven mad by a god, crying out.” And still more pointed: “’Tis some god who has put that bad spirit in my mind, With the power of a demon, and a strong heavy spell.” Yet afterwards the chorus admits: “To us thy words seem worthy of belief” We are thus enabled to discern that contemporary opinion was nearly as varied and uncertain with regard to the Pythian inspiration as is our own; and the explanations of it embraced all the alternatives which different commentators have applied to the case of the Pythoness of Philippi. She also was a slave, for it is stated that she “brought her masters much gain by sooth-saying.” Anciently, and indeed at present in the countries where slavery exists, the money value of a slave was greatly affected by the profession or trade he had acquired, by the accomplishments he had been taught, or by his capacity in any way of earning money for his master. Some possessed such qualities that when they fell into slavery (a large proportion of the slaves being prisoners of war), and some acquired them in slavery, the masters being watchful to cultivate for their own profit any special aptitudes their slaves manifested. Hence the ancient Greeks and Romans possessed slaves of all professions—not only men bred to the various mechanic arts, but philosophers, rhetoricians, grammarians, dramatists, physicians. Those also who made a trade of the arts of divination, were watchful after individuals who manifested qualities, aptitudes, or even infirmities, which might prove advantageous to them in their business, and sought to gain possession of them by purchase or otherwise. Those who, like this damsel, possessed the “spirit of divination,” were doubtless rare, and their value correspondingly high. The value of the girl to her owners seems to be shown by the fact that she had a plurality of “masters;” either because her price had been too great to be advanced by a single person, or such as no one person had cared to risk upon the uncertainty of her life. The deliverance of this damsel by Paul from the spirit that possessed her, at once divested her of this rare value as a slave, and deprived the masters of the current gains from her services. She was no longer of any more value for sale or service than any other female slave. They were not likely to regard this serious loss, “the loss of their gains,” with complacency. They were indeed greatly enraged. But as they could not well urge what had been done to their private loss as an offence against the public peace, and as they were doubtless unwilling to call attention to the real nature of the transaction, lest it should have redounded to the credit of the apostle, they found it convenient to assume a wondrous zeal for the public religion; and seizing Paul and Silas, who appeared as the leading persons of the missionary party, they hauled them before the magistrates, then sitting in the court or forum, held in the market-place, as a place of the greatest concourse, just as in many of our own old towns the courthouse is in or over the market. In a colony like this, the magistrates were chosen by the inhabitants, were necessarily Romans, holding generally military commands, and had a wholly independent jurisdiction, being in no way responsible even to the governor of the province, who could not come into the colony to exercise any authority in it. This peculiarity is, with his usual precision, indicated by Luke, by the use of the peculiar and proper title (στρατηγός) not elsewhere used in Scripture except to denote a military command, being, in fact, the Greek for praetor. He uses the plural number, the magistrates being usually two, and hence also frequently called duumviri. Cicero mentions it as an innovation in this time that the duumviri of Capua had assumed the title of praetors, and had lictors going before them, not with sticks or staves, but with fasces, or bundled rods, like the praetors at Rome; and he thought that in a few years they might affect the title of consuls. The example did in fact spread; and these magistrates were everywhere praetors, and had their fasces borne before them, in nearly all the Roman colonies. Acts 16:19 But when her masters saw that their hope of profit was gone, they seized Paul and Silas and dragged them into the market place before the authorities, KJV Acts 16:19 And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew them into the marketplace unto the rulers, NET Acts 16:19 But when her owners saw their hope of profit was gone, they seized Paul and Silas and dragged them into the marketplace before the authorities. GNT Acts 16:19 ἰδόντες δὲ οἱ κύριοι αὐτῆς ὅτι ἐξῆλθεν ἡ ἐλπὶς τῆς ἐργασίας αὐτῶν, ἐπιλαβόμενοι τὸν Παῦλον καὶ τὸν Σιλᾶν εἵλκυσαν εἰς τὴν ἀγορὰν ἐπὶ τοὺς ἄρχοντας NLT Acts 16:19 Her masters' hopes of wealth were now shattered, so they grabbed Paul and Silas and dragged them before the authorities at the marketplace. ESV Acts 16:19 But when her owners saw that their hope of gain was gone, they seized Paul and Silas and dragged them into the marketplace before the rulers. CSB Acts 16:19 When her owners saw that their hope of profit was gone, they seized Paul and Silas and dragged them into the marketplace to the authorities. NIV Acts 16:19 When the owners of the slave girl realized that their hope of making money was gone, they seized Paul and Silas and dragged them into the marketplace to face the authorities. the hope - Acts 19:24-27 1Ti 6:10 they - Acts 9:16 14:5,19 15:26 18:12,13 21:30 Mt 10:16-18 24:9 Mk 13:9 2Co 6:5 Acts 16 Resources - Multiple Sermons and Commentaries But when her masters saw that their hope of profit was gone - "The owners had no concern for the girl; they were interested only in the income she provided, and now that income was gone. (The conflict between money and ministry appears often in Acts: Acts 5:1-11; 8:18-24; 19:23ff; 20:33-34)" (

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MacArthur wrote, “For Paul and Silas to have departed quietly could have set a dangerous precedent for the future treatment of missionaries and exposed the believers to arbitrary and abusive action from the magistrates.” Have thrown us into prison; and now are they sending us away secretly? -

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MacArthur - Such reactions illustrate a sad spiritual reality: love of money blurs spiritual perception. (cf 1 Ti 6:9-10) Seized (1949) (epilambanomai from epí = upon + lambáno = to take) means to make the motion of grasping or taking hold of something. To lay hold of or to seize upon anything with the hands, to take hold of or grasp, with focus upon the goal of motion seize for help, injury, attainment or any other purpose, catch, lay hold upon, take hold of. In Luke 23:26+ uses epilambanomai of seizing "a man, Simon of Cyrene" to carry Jesus' cross. It is used of a non-hostile "seizing" of Paul in Acts 9:27 and Acts 17:19. All of Luke's uses of epilambanomai - Lk. 9:47; Lk. 14:4; Lk. 20:20; Lk. 20:26; Lk. 23:26; Acts 9:27; Acts 16:19; Acts 17:19; Acts 18:17; Acts 21:30; Acts 21:33; Acts 23:19 MacArthur makes an interesting observation on dragged them into the marketplace - That was an interesting turn of events for Paul, who before his conversion had made a career of "dragging off men and women" to "put them in prison" (Acts 8:3+). Although Luke does not specifically say, it is notable that in a Roman colony, the agora usually included a “judgment seat” or bema seat which was a raised stone platform from which government officials tried cases and issued proclamations. See Acts 18:12+ - Bema or Here or Images of Bema). This bēma "judgment seat" was discovered about a century ago in Corinth's agora and is composed of blue and white marble slabs. This high platform was flanked by two waiting rooms and may be the very one Paul was tried on by Gallio (Acts 18:12-17). A columned street (leading to the agora) with a row of 16 shops was also uncovered. Market place (58)(agora) is the town-square where the people assembled in public. It can also refer to a market or thoroughfare or a broad street. Here it refers to a forum or a market place where things were exposed for sale and where assemblies and public trials were held (See similar use in Mk 7:4; Acts 16:19; 17:17) Kistemaker points out that the agora (see Wikipedia) served "as the social center of the city. Here the unemployed waited for suitable work, the sick were healed, and the magistrates judged court cases. In those days, a plaintiff could drag a defendant into court and ask the judge to pass a verdict (James 2:6). The owners of the slave girl were acting according to Roman law when they laid their hands on Paul and Silas and put their grievance before the city authorities. (New Testament Commentary: Acts)

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MacArthur adds that "Anti-Semitism was alive even then. The Emperor Claudius issued an order around that time expelling the Jews from Rome (Acts 18:2). This may explain why they apprehended only Paul and Silas, since Luke was a Gentile and Timothy half-Gentile. (The MacArthur Study Bible) F F Bruce adds that “Anti-Jewish sentiment lay very near the surface in pagan antiquity.”

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MacArthur points out that the charge of proclaiming customs...not lawful was "technically true. There was a law forbidding Roman citizens to practice any foreign religion that had not been sanctioned by the state, although this law was rarely enforced. But the charge that the missionaries were creating mass confusion in the city was false. It had its basis not in fact but in anger over lost profits." (Ibid) Bruce comments "There was great indignation that Roman citizens should be molested by strolling peddlers of an outlandish religion. Such people had to be taught to know their proper place and not trouble their betters." A T

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MacArthur - Each lictor carried a bundle of rods tied together--ironically, as a symbol of Roman law and justice. With those rods they brutally beat the men, a punishment Paul endured three times (2 Cor. 11:25). (Ibid) As we find out in Acts 16:37+, the magistrate's order was blatantly illegal. THOUGHT - Why did not Paul use this defense to keep from being beaten and imprisoned? I cannot say, but clearly God had a providential appointment with a pagan jailer. This is another great example of Genesis 50:20 and Romans 8:28 and underscores the truth that God is in full control even when the situation seems to be in confusion (like the mob) and out of control! It behooves us all to be on the lookout for what God is doing in those situations where unexpected confusion or unfair treatment ensues. God is very purposeful and does not waste opportunities. We just need eyes of faith to see those opportunities instead of grumbling. Had Paul and Silas grumbled it is very unlikely they would have missed their "God opportunity." Proceeded to order (2753)(keleuo) means to set in motion, urge on. In the NT, used generally with the meaning of to command, order something to be done. Imperfect active, repeatedly ordered. The usual formula of command was: “Go, lictors; (the "policemen" in Acts 16:35, 38) strip off their garments; let them be scourged!.” Louw-Nida - to state with force and/or authority what others must do—‘to order, to command.’ Keleuo - 25x in 25v - Usage: command(2), commanded(4), gave orders(2), give orders(1), giving orders(1), order(2), ordered(12), ordering(2). Matt. 8:18; Matt. 14:9; Matt. 14:19; Matt. 14:28; Matt. 18:25; Matt. 27:58; Matt. 27:64; Lk. 18:40; Acts 4:15; Acts 5:34; Acts 8:38; Acts 12:19; Acts 16:22; Acts 21:33; Acts 21:34; Acts 22:24; Acts 22:30; Acts 23:3; Acts 23:10; Acts 23:35; Acts 25:6; Acts 25:17; Acts 25:21; Acts 25:23; Acts 27:43 Used many times in the Apocrypha - Es. 9:53; Jdt. 2:15; Jdt. 12:1; Tob. 8:18; 1 Ma. 11:23; 2 Ma. 1:20; 2 Ma. 1:21; 2 Ma. 1:31; 2 Ma. 2:1; 2 Ma. 2:4; 2 Ma. 5:12; 2 Ma. 7:5; 2 Ma. 9:7; 2 Ma. 13:12; 2 Ma. 14:27; 2 Ma. 14:31; 2 Ma. 14:41; 2 Ma. 15:4; 3 Ma. 5:2; 3 Ma. 5:16; 3 Ma. 6:30; 4 Ma. 8:2; 4 Ma. 8:12; 4 Ma. 9:11; 4 Ma. 10:17; Sut. 1:32; Sut. 1:56; Bel. 1:14; To be beaten with rods - as opposed to fists or clubs (see fasces and picture of a bundle of rods). In the Septuagint, the Greek word for rod (rhabdos) was used of a shepherd's club. It was also used of a staff for a walking stick as would be used by a traveler or by an old man ( better described as a cane.) In any event this seems to be a fairly solidly object which would have been able to inflict significant pain and muscular damage (with bruising and bleeding -- and we all know how painful bleeding into a muscle can be!). Also note "beaten with rods" is in the present tense which speaks of ongoing action! What is interesting is that Luke records no complaints from Paul or Silas, which reminds me of Luke's description of the punishment of the apostles in Acts 5:40-41+ They (Jewish leaders - Acts 5:27) took his (Gamaliel's) advice; and after calling the apostles in, they flogged (beat or scourged so as to take off the skin) them and ordered them not to speak in the name of Jesus, and then released them. So they went on their way from the presence of the Council, rejoicing that they had been considered worthy to suffer shame for His name. Comment - What an illustration of the power of being filled with the Spirit (Gal 5:22 His fruits is "love, joy, peace, patience, etc) and enabled to manifest His supernatural fruit of joy in a naturally unjoyful circumstance! May we all be continually filled, because you can never tell when the enemy will inflict a beating (either physically or with words). A T

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MacArthur - Christians rejoice in the glorious truth that the sovereign God controls every circumstance of life. They "know that God causes all things to work together for good to those who love God, to those who are called according to His purpose" (Ro 8:28+). When trials come, believers can take comfort in the truth expressed by Peter in 1 Peter 5:10+: "After you have suffered for a little while, the God of all grace, who called you to His eternal glory in Christ, will Himself perfect, confirm, strengthen and establish you." (see 2 Corinthians 4:16-17+)....Paul and Silas did not base their theology on their circumstances. Instead, they evaluated those circumstances in light of what they knew to be true about God. Their songs expressed confident trust that God would use their circumstances for their good and His glory. They did not have long to wait until He did." And the prisoners were listening to them - Listening is the verb epakroanomai used only here and is in the imperfect tense -- over and over they were listening much like Lydia was listening (different verb) to Paul in Acts 16:14-note.

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MacArthur wrote, “The key to having joy in every circumstance of life is to be filled with the Spirit. Joy is part of the fruit of the Spirit, and yielding to His control produces songs of joy. The problem with sad, miserable Christians is not their circumstances but the lack of living a Spirit-controlled life.” Acts 16:25-34 Open Doors By Dennis Fisher For a great and effective door has opened to me. —1 Corinthians 16:9 The Danish philosopher Søren Kierkegaard (1813–1855) wrote: “If I were to wish for anything, I should not wish for wealth and power, but . . . for the eye which, ever young and ardent, sees the possible.” The apostle Paul saw some great ministry possibilities in his life situations. He used the open doors God provided to witness for Christ. When he was arrested in Jerusalem and appeared before Governor Felix, he used the opportunity to proclaim the gospel (Acts 24:24). While he and Silas were in prison, they shared the gospel with the Philippian jailer (Acts 16:25-34). And later Paul used his imprisonment in Rome as an opportunity to encourage the Philippian believers in their faith (Phil. 1:12-18). In writing to the church at Corinth, Paul told the believers he wanted to visit and spend some time with them, but that he needed to stay in Ephesus because of an opportunity for ministry: “I will tarry in Ephesus until Pentecost. For a great and effective door has opened to me” (1 Cor. 16:8-9). And Paul also involved others by asking them to pray for open doors so he could speak clearly about Christ (Col. 4:3). Ask God to show you possible open doors of service. You might be surprised at what you see. Jesus said to one and all: “Take your cross and follow Me.” When you sense the Spirit’s call, Seize the opportunity! —Hess God writes opportunity on one side of the door and responsibility on the other. Acts 16:25-34 A 'Him' Sing By Mart De Haan At midnight Paul and Silas were praying and singing hymns to God. —Acts 16:25 How could Paul and Silas sing in their terrible circumstances? They were in a strange city far away from home. They were risking their lives to proclaim Christ to people who resented them and bitterly opposed their message. Men with selfish motives had spread lies about their work and had demanded their arrest. The town officials ordered that they be beaten and thrown into prison. It was under these conditions that Paul and Silas were singing. How can we account for this? The answer is clear. They could sing in the dark because they were doing what God wanted them to do. The midnight songs of those two men remind me of the nightingale. Observers of this remarkable bird have wondered why it continues to sing after sundown. While other birds are quiet, the lilting melodies of this creature can still be heard. The dark does not silence its song. The nightingale sings at night because that’s what God designed it to do. When we walk with the Lord, we can have a song even in the midst of trouble. We won’t be discouraged by circumstances. Our joy will be in doing what the Savior wants us to do. Our greatest delight will be knowing God and singing of Him, even in the dark. There's within my heart a melody Jesus whispers sweet and low, "Fear not, I am with thee—peace, be still," In all of life's ebb and flow. —Bridgers There's a song in the night for those who walk in the Light. Acts 16:25-34 Feeling Or Faith? By Henry G. Bosch He who does not believe God has made Him a liar, because he has not believed the testimony that God has given of His Son. —1 John 5:10 Many people seem to think that it’s wrong to say we know we are bound for heaven. But the Bible tells us we can be sure. Jesus said, “He who believes in Me has everlasting life” (Jn. 6:47). To question, therefore, whether one has been redeemed after he has fulfilled God’s requirement for salvation is to call God a liar! This is a terrible sin. How much better to trust God’s Word, which says, “Whoever believes that Jesus is the Christ is born of God” (1 Jn. 5:1). A believer was once asked, “Do you feel that your sins are forgiven?” “No,” was the reply, “I do not always feel that they are forgiven, but I know they are, because God says so in His Word!” Paul did not say, “Believe on the Lord Jesus Christ, and you will feel that you are saved.” He said, “Believe on the Lord Jesus Christ, and you will be saved” (Acts 16:31). Not all people feel that their sins are forgiven the moment they put their faith in Jesus Christ and receive the gift of salvation, but they are saved nonetheless. The feeling may come later. Even the faintest cry to God for salvation is heard and answered. Rest on the rock-solid foundation of the Word, not on the sinking sand of your feeling! Salvation is not feeling, but faith. Acts 16:26 and suddenly there came a great earthquake, so that the foundations of the prison house were shaken; and immediately all the doors were opened and everyone’s chains were unfastened. suddenly : Ac 4:31 5:19 12:7,10 Mt 28:2 Rev 6:12 11:13 and every : Ps 79:11 102:20 146:7 Isa 42:7 61:1 Zec 9:11,12 Acts 16 Resources - Multiple Sermons and Commentaries SUDDENLY THE DIVINE HYMN TURNED INTO "A WHOLE LOTTA SHAKIN' GOING ON!" Elvis Presley had a hit song in 1957, but 1900 years earlier there had been a literal "Jailhouse Rock!" And it had a far greater impact on eternity than the Elvis version! Suddenly there came a great earthquake - This was no seismological quirk but a genuine miracle, for earthquakes don't cause fetters to drop off of hands and feet! Further there is no evidence that the building itself was demolished. So a most unusual earthquake! Brian Bell - There was some heaven-quake involved in this earthquake, lest how do you explain no one hurt. (Sermon) Jack Arnold - Why the earthquake? First, to confirm to Paul and Silas that God was with them. When we pray, God does earth-shaking things. Second, to cause the prisoners to know that the True God answers prayer. Third, to shake up the Philippian jailer so as to make him face a Christless eternity so as to drive him to Jesus Christ. What a contrast as to the various ways God chooses to save people. With Lydia, the Lord quietly opened her heart and she responded to Christ. With the demon possessed girl, He cast out a demon, a rather exciting conversion. With the jailer, God brought an earthquake, which was a dynamic experience. Each person was equally saved, but none of the three had exactly the same circumstances. It took an earthquake to start the jailer to thinking about his soul. What will it take, my non-Christian friend, to start you thinking about eternity? Will it take a death of a loved one, or a sickness, or a financial setback, or the breakup of a marriage? (sermon) As discussed below the last time Luke used "suddenly" was when the Spirit of God came on Pentecost, loosing tongues to speak praises to God (Acts 2:11+) Suddenly (869) (aphno) is an adjective/adverb which means suddenly, all of a sudden, immediately (at once). BDAG says aphno relates "to a very brief interval between a state or event that precedes and one that follows." Aphno is used 3x in the NT and 6x in the Septuagint. It describes Joshua coming on the enemy suddenly (Josh 10:9), of dread coming on one like a storm (suddenly) (Pr 1:27), of man's appointed time (his death) which will suddenly fall on them (Eccl 9:12), of the sudden disaster that would fall on Jerusalem (Jer 18:22), of the sudden fall of Babylon (Jer 51:8, cp Da 5:26, 27, 28, 31+). Here are the 3 NT uses describing 3 sudden events - Spirit's coming at Pentecost, a great earthquake liberating Paul and Silas from prison (note it came after their praise and worship service!), and the sudden demise of Paul which was expected after he was bitten by a viper. Acts 2:2+ And suddenly there came from heaven a noise like a violent rushing wind, and it filled the whole house where they were sitting. Acts 28:6 But they were expecting that he was about to swell up or suddenly fall down dead. But after they had waited a long time and had seen nothing unusual happen to him, they changed their minds and began to say that he was a god. Earthquake (4578)(seismos from seio = to shake) means an agitation or shaking as a series of violent movements, usually of the earth, but once of a storm or tempest at sea (Mt 8:24). Related Resources: Up to date information on latest earthquakes - As I wrote this note 4/6/18 at 4:23 AM read report of 5.9 quake off coast of El Salvador (Apr 2, 6:23 PM)! Earthquake map - latest worldwide (hold pointer over map and rotate mouse scroll wheel) Earthquakes, great - Wikipedia

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MacArthur - To believe in the Lord Jesus means first to believe He is who He claimed to be. The apostle John wrote, "These have been written that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name" (John 20:31). Second, it means to believe in what He did. Paul succinctly summarized the work of Christ in 1 Corinthians 15:3-4. To the Romans he wrote (Ro 10:9-10) (Ibid) Paul Apple points out that "Paul and Silas don’t confuse the issue with the depths of doctrinal instruction about the sovereignty of God and election – their message is not: “Well I don’t know if salvation is possible for you or not …” Simply “Believe in the Lord Jesus and you shall be saved”

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MacArthur - To inflict corporal punishment on a Roman citizen was a serious crime, and made more so since Paul and Silas did not receive a trial. As a result, the magistrates faced the possibility of being removed from office, and having Philippi’s privileges as a Roman colony revoked No indeed! But let them come themselves and bring us out.” - NET Note - They themselves must come and escort us out! Paul was asking for the injustice he and Silas suffered to be symbolically righted. It was a way of publicly taking their actions off the record and showing the apostles’ innocence, a major public statement. Note the apology given in v. 39. Larkin - Paul announces his Roman citizenship and declares that two of his fundamental rights have been violated by the previous day's proceedings (Acts 16:22-23). The Lex Valeria (509 B.C.) and the Lex Porcia (248 B.C.), reaffirmed in the Lex Julia (23 B.C.), shielded Roman citizens from humiliating punishments in public, such as beating with rods (Cicero On Behalf of Rabirius Charged with High Treason 12; Bruce 1990:366). Further, a Roman citizen was always entitled to a trial before punishment was administered. Paul demands that the magistrates come and publicly escort them from prison. This will be a public admission that the magistrates were wrong and that Christians pose no threat to Roman law....In theory he could travel anywhere without problems, being everywhere protected by the Roman law. He was not subjected to the local law unless he consented (though such consent would be usual in business), and he could take matters into his own courts when these were sitting. He owed allegiance to Rome and Rome would protect him" (Acts 16:11-40 Witness at Philippi) Acts 16:38 The policemen reported these words to the chief magistrates. They were afraid when they heard that they were Romans, they : Acts 22:29 Mt 14:5 Mt 21:46 Acts 16 Resources - Multiple Sermons and Commentaries JUSTICE NOW FEARED BY THE UNJUST JUDGES This passage recalls Paul's exhortation in Romans 12 because they could have taken revenge but Spirit led men that they were, they did not chose the "natural" or expected response... Never take your own revenge, beloved, but leave room for the wrath of God, for it is written, “VENGEANCE IS MINE, I WILL REPAY,” says the Lord. (Ro 12:19+) In the case of the chief magistrates, it was their mortal fear for their of Roman vengeance regarding their own mortality! The policemen reported these words to the chief magistrates - What things? Paul's declaration of Roman citizenship, beatings and imprisonment without trial. They were afraid when they heard that they were Romans - Upon learning of Paul's Roman citizenship, the chief magistrates were filled with fear, because it was a grave offense to treat Roman citizens as Paul and Silas had been treated. We see a similar scenario in Acts 22 Therefore those who were about to examine him immediately let go of him; and the (ROMAN) commander also was afraid when he found out that he was a Roman, and because he had put him in chains. (Acts 22:29+) They are Romans - Paul's father in Tarsus evidently had been awarded Roman citizenship for services to the state, so Paul (and presumably Silas) had been born with such citizenship. Roman citizenship carried with it many privileges and protections established by Roman law. NET Note - Roman citizens. This fact was disturbing to the officials because due process was a right for a Roman citizen, well established in Roman law. To flog a Roman citizen was considered an abomination. Such punishment was reserved for noncitizens. An interesting question at this juncture is how did Paul and Silas prove their Roman citizenship? Luke is silent on this but the magistrates clearly are convinced. Williams offers two possible explanations writing - They may each have carried a copy of his professio or registration of birth, in which his Roman status would have been recorded. These were convenient in size… To claim Roman citizenship falsely was punishable by death. Larkin - Paul's innocence of the charges establishes the pattern that Christians are not to be troublemakers; when we do suffer at the hands of state power, it should be as innocent victims of those with questionable motives (compare 1 Pet 4:15-16). Only by such exemplary lives can we witness with integrity and, by the Spirit's power, answer the haunting question of that age or any age: What must I do to be saved? (Acts 16:11-40 Witness at Philippi) Acts 16:39 and they came and appealed to them, and when they had brought them out, they kept begging them to leave the city. and they came: Ex 11:8 Isa 45:14 49:23 60:14 Mic 7:9,10 Rev 3:9 when they had brought them out: Da 6:16,23 they kept begging them to leave the city : Mt 8:34 Mk 5:17 Acts 16 Resources - Multiple Sermons and Commentaries NET and came and apologized to them. After they brought them out, they asked them repeatedly to leave the city. MAGISTRATES RESPOND TO PAUL'S "INVITATION" And they came and appealed to them - Why? Because Roman law said to punish a Roman citizen without a fair trial was tantamount to death. They knew they were in "hot water" and wanted out! They are seeking to save their reputations, their jobs, even their lives! Albert