Acts 16

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 28 2 8 0 0 16. The Second Missionary Journey, part 2) 16:1 40) ) ) Outline (continued)) 6:1 5 2. Derbe and Lystra ) 16:6 17:15 B. Macedonia ) 16:6 10 1. Macedonian Call ) 16:11 40 2. Philippi ) 16:11 12a a.

Arrival ) 16:12b 15 b. Worship ) 16:16 18 c. Exorcism ) 16:19 21 d. Arrest ) 16:22 24 e. Beating ) 16:25 30 f. Earthquake ) 16:31 34 g.

Salvation ) 16:35 40 h. Departure ) ) ) ) 2. Derbe and Lystra) 16:1 5) 16 1 Paul came to Derbe and Lystra, where a certain disciple named Timothy lived. His mother was a Jewish believer and his father a Greek. 2 He was highly respected by the brothers in Lystra and Iconium. 3 Paul wanted Timothy to accompany him, so he took and circumcised Timothy, because the Jews in those places knew that his father was a Greek.) 4 As they were traveling from town to town, they delivered the decisions that had been reached by the apostles and elders in Jerusalem, and which the people must observe. 5 So the churches were strengthened in the faith and were daily increasing in number.) ) In this section, Luke introduces Timothy, who becomes one of Paul s fellow workers, and relates the delivery of the apostolic decrees to the churches. He omits details that pertain to travel and to Paul s reception in Derbe and Lystra. Instead he records the development and growth of the churches.) 1.

Paul came to Derbe and Lystra, where a certain disciple named Timothy lived. His mother was a Jewish believer and his father a Greek. 2. He was highly respected by the brothers in Lystra and Iconium.) Luke s focus is on Paul, whom he portrays as in charge of the mission. Even though Silas is Paul s travel companion, Luke does not mention him until he records that these two missionaries are apprehended in Philippi (v. 19). He briefly reports that Paul arrives in Derbe (compare 14:6, 20) and later in Lystra (see 14:6, 8), a city located to the northwest of Derbe.) 1 1 2 8 0 “tw://bible.?id=55.1.5|AUTODETECT|” Lystra is the birthplace of Timothy (compare 20:4), whose mother was a Jewess and whose father was a Greek. Luke notes that Timothy was a disciple, that is, a Christian, and that Timothy s mother was a believer. From another source we know that his mother, Eunice, and grandmother Lois demonstrated sincere faith and taught Timothy, from infancy, the Holy Scriptures 7 1 -1 9 0 “tw://bible.?id=55.1.5|AUTODETECT|” II Tim. 1:5) 1 1 -1 9 0 “tw://bible.?id=55.3.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.3.15|AUTODETECT|” 3:15) 1 1 -1 9 0 0 ). Possibly, Eunice and Lois became Christians when Paul and Barnabas preached the gospel in Lystra on their first missionary journey. In turn, they instructed Timothy, who, despite his youth, was held in high regard by the believers in both Lystra and Iconium. Paul seems to have had personal knowledge of Timothy s family, for he mentions his mother and grandmother by name.) 1 1 2 8 0 “tw://bible.?id=55.3.10-55.3.11|AUTODETECT|” Paul adopted Timothy as his spiritual son.��1�� Timothy was fully acquainted with the persecutions Paul endured in Pisidian Antioch, Iconium, and Lystra 7 1 -1 9 0 “tw://bible.?id=55.3.10-55.3.11|AUTODETECT|” II Tim. 3:10 11) 1 1 -1 9 0 0 ). Perhaps he saw Paul being stoned in Lystra. This incident would have left an indelible mark on Timothy s memory.) 1 1 2 8 0 “tw://bible.?id=54.4.12|AUTODETECT|” How old was Timothy when Paul met him in Lystra? In his pastoral epistles, Paul admonishes Timothy not to take offense when people look down on him because of his youth 7 1 -1 9 0 “tw://bible.?id=54.4.12|AUTODETECT|” I Tim. 4:12) 1 1 -1 9 0 0 ). Paul wrote his first epistle to Timothy after his release from Roman imprisonment, probably in a.d. 64. This is fourteen years after Timothy became Paul s travel companion in Lystra. If Timothy was about twenty years of age at that time, then he would still be regarded a young man when he served the church at Ephesus and received Paul s epistle.) 1 1 2 8 0 0 Luke writes that Timothy s mother was a Jewess who married a Greek. He provides no further information about Timothy s father, but he probably was an educated man who held a prominent position in Lystra. He was not a Jewish convert, for he had not allowed his son to be circumcised. Nor was he a Christian.) 1 1 2 8 0 “tw://bible.?id=47.6.14|AUTODETECT|” The Jews considered a mixed marriage illegal.��2�� Similarly, Paul taught the Christians not to be yoked together with unbelievers but to marry in Christ 7 1 -1 9 0 “tw://bible.?id=47.6.14|AUTODETECT|” II Cor. 6:14) 1 1 -1 9 0 0 ). Timothy s mother had married a Greek even though she knew the Scriptures.��3�� As a daughter of Abraham, she had not fulfilled the law, for she neglected to have her son circumcised. Although the Christian brothers in Lystra and Iconium spoke well of Timothy, the Jews took offense because Timothy was not circumcised. The Jews regarded him to be outside the covenant God had made with Abraham and his descendants.) 1 4 2 8 0 0 3. Paul wanted Timothy to accompany him, so he took and circumcised Timothy, because the Jews in those places knew that his father was a Greek.) Whenever Luke introduces a person who is an asset to the spread of the gospel, he provides a detailed introduction. (It is surprising, therefore, that Luke never mentions Titus, who, according to Paul s writings, proved to be a diligent and capable worker in Corinth and later in Crete.)��4�� Luke indicates that Paul had an interest in young Timothy and wanted to take him along. Perhaps while he was in Lystra, Paul had already decided to extend his mission work beyond Iconium and therefore needed the services of Timothy.) Paul reminds Timothy that he had received the gift of prophecy when the elders, including Paul, laid their hands on him and ordained him for missionary service.��5�� The elders in Lystra and Iconium set Timothy aside for preaching and teaching the gospel.) However, Timothy, who was considered a Jew because of his Jewish mother and grandmother, was not acceptable to the Jews in that area. They knew his Greek father and also were aware that Timothy was uncircumcised. If both of his parents had been Gentiles, he would have encountered no difficulties. But as a son of a Jewess, Timothy was obliged to submit to circumcision.

Without the mark of the covenant, he could not become an effective missionary to the Jews. To avoid any opposition from the Jews, Paul circumcised Timothy.) 1 1 2 8 0 “tw://bible.?id=48.2.3|AUTODETECT|” What an aberration for Paul, the apostle of Christian liberty! Consider for a moment the issues Paul had to face: the apostolic decrees did not demand circumcision (15:20, 29); Titus remains uncircumcised 7 1 -1 9 0 “tw://bible.?id=48.2.3|AUTODETECT|” Gal. 2:3) 1 1 -1 9 0 “tw://bible.?id=48.5.2-48.5.3|AUTODETECT|” ); and Paul himself charged the Galatians (among whom were the people of Lystra) not to let themselves be circumcised 7 1 -1 9 0 “tw://bible.?id=48.5.2-48.5.3|AUTODETECT|” Gal. 5:2 3) 1 1 -1 9 0 “tw://bible.?id=48.5.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.5.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=48.6.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.6.15|AUTODETECT|” 6:15) 1 1 -1 9 0 “tw://bible.?id=46.7.19|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=46.7.19|AUTODETECT|” I Cor. 7:19) 1 1 -1 9 0 0 ). Let us consider these issues one by one.) 1 2 2 8 0 0 First, the Jerusalem Council did not demand circumcision of the Gentiles who turned to God (15:19). It exempted Gentile Christians, but not necessarily Jewish Christians, from the requirements of the Mosaic law.) Next, Paul took Titus to Jerusalem as a test case at the time of the Jerusalem Council. The council exempted Titus from the requirement of circumcision because he was a Gentile Christian. Titus s presence at the council proved the point: the Gentiles obtain salvation without becoming Jews.) 1 1 2 8 0 “tw://bible.?id=48.5.6|AUTODETECT|” Last, Paul tells the Galatians (including the believers in Lystra) that they are free in Christ and are not in bondage to the law of circumcision. God accepts a believer not on the basis of circumcision but because of faith expressed through love 7 1 -1 9 0 “tw://bible.?id=48.5.6|AUTODETECT|” Gal. 5:6) 1 1 -1 9 0 “tw://bible.?id=48.5.13-48.5.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.5.13-48.5.14|AUTODETECT|” 13 14) 1 1 -1 9 0 “tw://bible.?id=48.5.1|AUTODETECT|” ), Paul teaches the Galatians the same message: the Gentiles are free from the yoke of the law 7 1 -1 9 0 “tw://bible.?id=48.5.1|AUTODETECT|” Gal. 5:1) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=46.9.19-46.9.23|AUTODETECT|” In the case of Timothy, being a good Christian did not mean being a bad Jew. ��6�� Paul himself wanted to be all things to all people, so that he might win both Jew and Gentile for Christ 7 1 -1 9 0 “tw://bible.?id=46.9.19-46.9.23|AUTODETECT|” I Cor. 9:19 23) 1 1 -1 9 0 0 ). He expected that Timothy, a fellow missionary, would do the same. Hence, Paul circumcised him to remove any hindrance to furthering the cause of Christ.��7��) 1 1 2 8 0 0 4. As they were traveling from town to town, they delivered the decisions that had been reached by the apostles and elders in Jerusalem, and which the people must observe.) 1 1 2 8 0 “tw://bible.?id=48.2.12-48.2.13|AUTODETECT|” Luke writes a general statement when he says that Paul and his companions traveled from town to town and delivered the apostolic decrees. We infer that the Judaizers, who had visited the church in Antioch and had been able to dissuade Peter and Barnabas from having table fellowship with Gentile Christians 7 1 -1 9 0 “tw://bible.?id=48.2.12-48.2.13|AUTODETECT|” Gal. 2:12 13) 1 1 -1 9 0 “tw://bible.?id=48.5.2-48.5.3|AUTODETECT|” ), eventually followed Paul to the churches in south Galatia. In these churches, they insisted that Gentile Christians should observe the Mosaic law and be circumcised 7 1 -1 9 0 “tw://bible.?id=48.5.2-48.5.3|AUTODETECT|” Gal. 5:2 3) 1 1 -1 9 0 “tw://bible.?id=48.6.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.6.12|AUTODETECT|” 6:12) 1 1 -1 9 0 0 ).��8��) 1 39 2 8 0 0 To be precise, the Jerusalem Council had formulated a letter primarily for the benefit of the believers in Antioch. Yet Paul and Silas also took the letter to the churches in south Galatia to acquaint the Christians with the actions taken by the council. When the Judaizers visited the churches and led them astray, Paul had to write his epistle to the Galatians. We venture to say that Paul wrote his letter to the Galatian churches during his second missionary journey, presumably from Corinth, to avert the threat to the well-being of the Galatian Christians.��9��) The missionaries deliver the letter and instruct the readers to obey the apostolic decrees. In other words, they tell the believers to put into practice what the apostles and elders prescribed for Gentile Christians.) 5. So the churches were strengthened in the faith and were daily increasing in number.) Here is a typical progress report that Luke often gives at the conclusion of a segment of his narrative (see, e.g., 2:47; 6:7; 9:31; 12:24).

During their stay in south Galatia, the missionaries continue to instruct and encourage the believers. As a result, the believers are strengthened in the doctrines of the church. The word faith refers to objective faith, that is, doctrinal teaching, not the subjective faith of the individual believer.) The Greek indicates that both the strengthening in faith and the numerical increase of believers steadily progressed. No numbers are mentioned, but the result of the outreach among Gentiles is phenomenal. The Gentile church is rapidly developing.) ) Greek Words, Phrases, and Constructions in 16:1 5) Verses 1 2) ������ this city is mentioned first and ������� second, for the missionaries are traveling in a westerly direction (see the reverse order in 14:6). Note that the plural form �������� is used in verse 2.

The plural is common with reference to cities.) ���������� the imperfect tense of �������� (I testify) is descriptive.) Verses 3 4) ������� the pluperfect tense takes the place of the imperfect tense in the verb �6�� (I know). It introduces an indirect statement with the conjunction C�� (that) followed by the imperfect tense of Q������ (he was). The imperfect in this statement conveys the information that Timothy s father had died.��10�� The use of the present tense in an indirect statement would have indicated that his father was living.) ������������ if Luke had written the preposition ��� (through) after this compound verb, the direct object �p� ������ (the cities) would have been in the genitive case. This verb expresses direction but takes the object in the accusative.��11��) The Western manuscripts have an expanded version; the additions are italicized: And while going through the cities they preached [and delivered to them], with all boldness, the Lord Jesus Christ, delivering at the same time also the commandments of the apostles.& ��12��) Verse 5) �1 �r� �V� the combination of the definite article and the two particles �r� �V (therefore) occurs eighteen times in Acts and generally introduces summary statements.) ) B. Macedonia) 16:6 17:15) 6 They went through the region of Phrygia and Galatia, having been prevented by the Holy Spirit from speaking the word in the province of Asia. 7 And when they came to Mysia, they tried to enter Bithynia, but the Spirit of Jesus did not permit them to go. 8 Having bypassed Mysia, they went down to Troas.) 9 One night Paul had a vision of a Macedonian man who was standing and begging him, Come over to Macedonia and help us. 10 After Paul had seen the vision, we immediately prepared to leave for Macedonia, concluding that God had called us to preach the gospel to them.) 11 We put out to sea from Troas and sailed straight to Samothrace, and on the next day to Neapolis. 12 From there we went to the Roman colony of Philippi, which is a leading city of that district of Macedonia. We stayed in that city for several days. 13 On the Sabbath, we went outside the city gate to the river, where we thought we would find a place of prayer.

We sat down and spoke with the women who had assembled there. 14 And a woman named Lydia, a seller of purple cloth from the city of Thyatira, was listening as a worshiper of God. The Lord opened her heart to respond in the words spoken by Paul. 15 After she and the members of her household had been baptized, she urged us, If you consider me to be faithful to the Lord, enter my house and stay. And she convinced us.) 16 While we were on our way to the place of prayer, a slave girl who had a spirit of divination met us. She was bringing her masters much profit by fortune-telling. 17 She followed Paul and us, crying out, These men are servants of the Most High God, who are proclaiming to you the way of salvation. 18 She continued to do this for many days. But Paul became greatly annoyed, turned, and said to the spirit, I command you in the name of Jesus Christ to come out of her. And the spirit left her that very moment.) 19 When her masters realized that their hope of profit was gone, they seized Paul and Silas and dragged them into the market before the authorities. 20 They brought them to the magistrates and said, These men as Jews are throwing our city into confusion. 21 They are proclaiming customs which we as Romans cannot accept or observe. 22 The crowd joined in the attack against Paul and Silas.

The magistrates ordered them to be stripped and beaten with rods. 23 And when they had inflicted many blows on them, they threw them into prison. They commanded the jailer to guard them securely. 24 When he received these orders, the jailer threw Paul and Silas into the inner prison and fastened their feet in the stocks.) 25 At midnight Paul and Silas were praying and singing hymns to God, while the other prisoners were listening. 26 Suddenly there was a violent earthquake so that the foundations of the prison were shaken. At once, all the doors were opened and all the chains were loosed. 27 When the jailer woke up and saw the opened prison doors, he drew his sword, intending to kill himself. He thought that the prisoners had escaped. 28 Paul loudly cried out, Do yourself no harm, for we are all here. 29 The jailer called for lights and rushed in, trembling with fear. He fell down before Paul and Silas. 30 He brought them out and asked, Sirs, what must I do to be saved? ) 31 Paul and Silas replied, Believe in the Lord Jesus, and you and the members of your household will be saved. 32 And they proclaimed the word of the Lord to him and all who were in his household. 33 At that hour of the night the jailer took them and washed their wounds. Immediately he and all his household were baptized. 34 The jailer brought Paul and Silas into his house and fed them.

He rejoiced greatly because he and his family believed in God.) 35 When it was day, the magistrates sent their officers with the message, Release those men. 36 The jailer reported these words to Paul and said, The magistrates have sent to release you. Now, then, go in peace. 37 But Paul said to them, They have beaten us publicly without a trial and thrown us into prison, even though we are Roman citizens. And now do they send us away secretly? No, let them come themselves and bring us out! ) 38 The officers reported this to the magistrates. When they heard that Paul and Silas were Roman citizens, they began to worry. 39 They came to the prison and apologized. They brought them out and begged them to leave the city. 40 And after Paul and Silas left the prison, they went to the house of Lydia, where they met with the brothers.

Then they encouraged them and departed.) ) 1. Macedonian Call) 16:6 10) Paul, Silas, and Timothy work in the churches of south Galatia and then decide to preach the gospel in areas other than south-central Asia Minor. Their plans are to travel in a westerly direction and, dependent on the Holy Spirit for guidance, to extend Christ s church in a predominantly Gentile world.) Paul s missionary strategy is to preach the gospel in important cities, preferably in commercial and administrative centers from which the Word of God can radiate in all directions. From the text we learn that Paul had planned to go west into the province of Asia (the western part of Turkey). We surmise that he wanted to visit Ephesus, a city located south of the C�yster River near the Aegean Sea. But Luke reports that the Holy Spirit prevented the missionaries from entering this province.

Some years later, during his third missionary journey, Paul would minister to the people of the province of Asia and particularly to those living in Ephesus (19:1 12).) 6. They went through the region of Phrygia and Galatia, having been prevented by the Holy Spirit from speaking the word in the province of Asia. 7. And when they came to Mysia, they tried to enter Bithynia, but the Spirit of Jesus did not permit them to go. 8. Having bypassed Mysia, they went down to Troas.) We discuss the following areas:) a. Phrygia and Galatia. Instead of going straight west, Paul, Silas, and Timothy, obedient to the Spirit s direction, travel through the region known as Phrygia and Galatia.

Scholars posit two explanations of the phrase Phrygia and Galatia. Those who support what is called the northern Galatian theory assert that Phrygia was a distinct district in which the cities of Pisidian Antioch and Iconium were located. Traveling north, the missionaries would then enter the Roman province of Galatia, also known as Old Galatia. Presumably they visited the cities of Pessinus, Ancyra [modern Ankara], and Tavium on their way to Troas (v. 8) and established churches in these places. However, the New Testament does not mention any churches in this part of Galatia. Writes Herman N.

Ridderbos, The possibility that the North Galatian hypothesis concerns itself with fictitious congregations cannot be ruled out. ��13��) Proponents of the southern Galatian theory point out that the Greek uses the words Phrygia and Galatia as adjectives that describe the noun region: the Phrygian and Galatian region. ��14�� The adjectives refer to a region in the southern half of the Roman province of Galatia, which was inhabited by Phrygians.) Evidence for the southern Galatian theory is decisive. First, Phrygia was an area populated by thousands of Jews,��15�� who introduced the teaching of the Old Testament to Gentiles. This knowledge and teaching of the Scriptures contributed to the spread of the gospel. Second, Luke mentions Phrygia as one of the nations represented at Pentecost (2:10). Galatia was settled by people who, in the third century b.c., had migrated from Gaul in Europe to Bithynia in Asia Minor. The Romans made the area in which the Galatians lived into a province which extended from Bithynia and Pontus in the north to Phrygia and Lycaonia in the south.

Southern Galatia, then, was a multiracial area, and Paul s mission strategy was to preach the gospel primarily in such areas. For this reason many scholars are reluctant to suggest that Paul brought the gospel exclusively to Gentiles in the northern part of Galatia.) b. Mysia and Bithynia. The Holy Spirit guides the missionaries in their travels. How he communicated his will to the travelers is not known; perhaps Silas, who was a prophet (15:32), received directives from the Spirit. Even though Luke uses the phrase Spirit of Jesus as a synonym for the Holy Spirit, the phrase itself is indicative of the continued work of the risen Christ through the Spirit.

The Spirit is the representative of Jesus. ��16��) 1 1 2 8 0 “tw://bible.?id=60.1.1|AUTODETECT|” Traveling in a northwesterly direction, the missionaries come to the border of Mysia, a region in the northwest corner of Asia Minor. From there they try to go northward to Bithynia 7 1 -1 9 0 “tw://bible.?id=60.1.1|AUTODETECT|” I Peter 1:1) 1 1 -1 9 0 0 ), but the Spirit, who had already prevented them from entering the province of Asia, keeps them from going to Bithynia as well. (In time, however, Bithynia became a stronghold of the Christian church and the site of significant church council meetings [e.g., First Council of Nicaea, a.d. 325; Fourth General Council of Chalcedon, a.d. 451].) Paul and his companions must travel to the harbor city of Troas on the Aegean Sea.) 1 1 2 8 0 “tw://bible.?id=47.2.12|AUTODETECT|” c. Troas. The city of Troas, situated some ten miles south of ancient Troy, was in the western part of Mysia. A Roman colony, it served as the European gateway to Asia Minor and the departure point for Macedonia. Luke relates that the missionaries went down to Troas; that is, they left the higher elevations of Mysia and descended to sea level. They bypassed Mysia, in the sense that they did not stay to proclaim the Word in that region. The Spirit told them to travel west to Troas instead of going east into Bithynia. In later years, Paul frequently visited Troas and preached the gospel 7 1 -1 9 0 “tw://bible.?id=47.2.12|AUTODETECT|” II Cor. 2:12) 1 1 -1 9 0 “tw://bible.?id=55.4.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.4.13|AUTODETECT|” II Tim. 4:13) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 9. One night Paul had a vision of a Macedonian man who was standing and begging him, Come over to Macedonia and help us. 10. After Paul had seen the vision, we immediately prepared to leave for Macedonia, concluding that God had called us to preach the gospel to them.) a. Paul had a vision of a Macedonian man. The command to go down to Troas comes from the Spirit of Jesus, who, by blocking the way to the provinces of Asia and Bithynia, directs the missionaries to develop the church elsewhere. He is fully in control and in Troas informs Paul what to do next.

Jesus gives Paul instructions that are sufficient for the need of the hour.) During the night Paul has a vision an experience common to Peter, Paul, and others.��17�� In Paul s vision at Troas, Jesus neither speaks to him directly nor sends an angel. Instead Paul sees a man who calls out to him, Come over to Macedonia and help us. We suspect that Paul ascertained the man s nationality from his speech and dress.) Macedonia in the first century extended east to west from the Aegean Sea to the Adriatic Sea. To the north were Illyricum and Thracia and to the south, Achaia (Greece). Ruled by the Romans, the people of Macedonia spoke Greek and so were able to communicate with the inhabitants of Asia Minor. For Paul and his associates, therefore, the adjustment of moving from one continent (Asia) to the next (Europe) was relatively smooth.) 1 1 2 8 0 “tw://bible.?id=41.9.24|AUTODETECT|” b. Come over to Macedonia and help us. What is the meaning of the Macedonian s request? The first part of his plea refers to crossing the Aegean Sea (see v. 11). The second part of the plea is a request for help. The verb has the connotation of coming to one s aid; for instance, the father of the epileptic boy beseeched Jesus, Help me in my lack of faith 7 1 -1 9 0 “tw://bible.?id=41.9.24|AUTODETECT|” Mark 9:24) 1 1 -1 9 0 0 ). The request, then, is for spiritual help. The Macedonian man indicates that he is not alone; he is speaking on behalf of his countrymen. This plea comes from people who are ready to receive the gospel.) 1 1 2 8 0 0 c. We immediately prepared to leave for Macedonia. Paul relates the vision to his companions and together they follow the divine direction to go to Macedonia.) 1 1 2 8 0 “tw://bible.?id=51.4.14|AUTODETECT|” In this verse, the hand of the writer of Acts is obvious: with the pronoun we he identifies himself as a participant in the missionaries deliberations. How Paul and Luke met is not known; modesty prevents Luke from providing personal information about his faith, skills, and talents. From a second-century source (the anti-Marcionite Prologue to Luke s Gospel) we know that Luke was a native of Antioch in Syria; from Scripture we know that he was a physician 7 1 -1 9 0 “tw://bible.?id=51.4.14|AUTODETECT|” Col. 4:14) 1 1 -1 9 0 0 ). Perhaps Luke met Paul in Antioch, although Luke does not indicate that fact in the text. The phrase God had called us seems to convey that Luke was not a recent convert who first associated with Paul in Troas.��18�� But Luke fails to relate further details, and so we must stay with the text.) 1 1 2 8 0 “tw://bible.?id=44.20.4-44.20.5|AUTODETECT|” Beginning with this reference to Troas, Luke uses the pronoun we in numerous places.��19�� Even in those passages in which Luke writes in the third person, he nevertheless shows that he witnessed the events he records 7 1 -1 9 0 “tw://bible.?id=44.20.4-44.20.5|AUTODETECT|” Acts 20:4 5) 1 1 -1 9 0 0 ).��20��) 1 3 2 8 0 0 ) ) Practical Considerations in 16:6 10) 1 1 2 8 0 “tw://bible.?id=23.6.8|AUTODETECT|” God s call to Isaiah at the time of King Uzziah s death, Whom shall I send? And who will go for us? 7 1 -1 9 0 “tw://bible.?id=23.6.8|AUTODETECT|” Isa. 6:8) 1 1 -1 9 0 “tw://bible.?id=23.6.8|AUTODETECT|” a, NIV), is heard today by many Christians. Some of them respond with the same word spoken by Isaiah: Here am I. Send me! 7 1 -1 9 0 “tw://bible.?id=23.6.8|AUTODETECT|” Isa. 6:8) 1 1 -1 9 0 0 b, NIV). They demonstrate a willingness to serve the Lord and advance his cause.) 1 45 2 8 0 0 However, the danger is that some Christians begin working for the Lord without waiting patiently for his orders. Thus, these willing laborers are of the opinion that the Lord should be pleased with their services. Yet they have failed to pause in prayer and ask where God wants them to work and what he expects them to do.) Paul and his companions waited for the Spirit of Jesus to tell them where to minister. They were prevented from going either west or north; they had to go to Troas. There in a vision Paul received instructions to sail for Europe. By waiting patiently for divine directions, Paul and his associates were recipients of God s indispensable blessings.) Patient waiting is often) the highest way) of doing God s will.) Jeremy Collier) ) Greek Words, Phrases, and Constructions in 16:6 and 9) Verse 6) �t� & ����� the definite article modifies the noun region.

The noun is qualified by the adjectives Phrygian and Galatian.) ���������� this aorist passive participle from ����� (I hinder) can be taken either as an action that happened prior to that of the main verb or as a causal clause .��21��) Verse 9) Western witnesses elaborate on the reading of this verse. The changes are in italics: And in a vision in the night, there appeared to Paul, as it were a man from Macedonia, standing before his face, beseeching and saying. ��22��) ) ) 2. Philippi) 16:11 40) Paul and his partners are about to enter Macedonia and travel to a leading city, Philippi, where they worship with God-fearing women on the Sabbath. They also cast out a demon from a slave girl and suffer the consequences. In this city the gospel takes root and a church is formed.) a. Arrival) 16:11 12a) 11.

We put out to sea from Troas and sailed straight to Samothrace, and on the next day to Neapolis. 12a. From there we went to the Roman colony of Philippi, which is a leading city of that district of Macedonia.) 1. From Troas. Paul and his companions apparently encounter no difficulty in obtaining passage aboard a ship that will take them to Neapolis (modern Kavalla). The wind is favorable, so that by the evening of the first day they arrive at the island called Samothrace. Comments Howard F.

Vos, The island had no harbor only an unsafe anchorage on its north side but the hazards of sailing by night generally forced mariners to anchor somewhere if possible. ��23�� This mountainous island, which is about halfway between Europe and Asia Minor, has a peak that rises fifty-nine hundred feet above sea level and serves as a landmark.) On the next day the ship continues its voyage and arrives at Neapolis, a harbor city in Macedonia. Favorable winds shorten the voyage to two days; contrary winds can lengthen it to five days (see, e.g., 20:6). The missionaries set out for Philippi, which lies about ten miles northwest of Neapolis.) 2. The Roman colony of Philippi. The travelers journey along the Roman-built Egnatian Road, a highway that extended four hundred miles from the east coast to the west coast of Macedonia. After leaving Neapolis, Paul and his companions ascend to a broad plateau that is exceptionally fertile and in summer lush and green.

Within a few hours, they see Philippi (literally, of Philip ; Philip II, the father of Alexander the Great, had renamed the city). At one time, the area was known for its gold mines that produced more than one thousand talents of gold annually.��24�� The Romans conquered Philippi in 168 b.c. and garnered the revenue from the mines.) In 42 b.c. Philippi was the site of a decisive battle in which Mark Antony and Octavian defeated Brutus and Cassius, the assassins of Julius Caesar. Octavian, who later assumed the name Augustus, became the first Roman emperor. Philippi became a Roman colony. Augustus granted the right of Italian law to Philippi, and the city s administration was modeled after that of Rome.

Many military veterans settled in this Roman colony. As Roman citizens, they were protected by Roman law, were exempt from scourging, and had the right of appeal in case of arrest (see v. 37). In brief, the colonists enjoyed the same rights and privileges as if their land were part of Italy. ��25��) 3. A leading city. The Greek text is ambiguous at this point: the word leading can be taken with either the term city (e.g., Philippi & the leading city of that district of Macedonia [NIV, italics added]) or the noun district. Translators usually opt for the first alternative because the manuscript evidence is strong.

But the objection to this reading is that Thessalonica, not Philippi, was the capital of Macedonia. The suggestion that Philippi was the first city Paul visited is definitely inaccurate. Paul came first to Neapolis, if we assume that this municipality was in the same district as Philippi.) According to the Roman historiographer Livy, the Romans had divided Macedonia into four districts and Amphipolis was the capital of the first district.��26�� Thus, scholars prefer to accept the second alternative: Philippi, a city in the first district of Macedonia (GNB).��27�� Although this reading is preferred, it lacks Greek manuscript support and thus is nothing more than a conjecture. A basic rule of interpretation is to accept a conjecture only when the original text is unintelligible. This is not quite the case in this instance, for it is possible to translate the text: Philippi, a leading city in the region of Macedonia. ��28�� The expression leading perhaps refers to the educational facilities (a famous school of medicine) and the flourishing economy (proceeds from the gold mines) of Philippi, rather than its administrative function.) ) Greek Words, Phrases, and Contructions in 16:11 12a) Verse 11) �� ������ the next day. However, the phrase the first day is understood.) ���� ����� instead of the single word ��������, the classical form of two words is preferred.) Verse 12a) ����� ������� ��� ���������� ����� this reading has strong support from Greek manuscripts.

Without the definite article before �����, this adjective can be interpreted as indefinite: a leading city. The definite article preceding ������� is equivalent to the demonstrative pronoun that: of that division of Macedonia. ��29��) ) ) b. Worship) 16:12b 15) 12b. We stayed in that city for several days. 13. On the Sabbath, we went outside the city gate to the river, where we thought we would find a place of prayer. We sat down and spoke with the women who had assembled there.) The construction of the Greek text suggests that Paul and his fellow workers remained in Philippi for some time.

The translation for several days apparently signifies a longer period than four or five days. In context, Luke is interested in relating the missionaries experience on the first Sabbath in Philippi. He shows that after this experience, Paul and his companions continued their stay.) In Philippi the missionaries encountered a population that was overwhelmingly Roman. We conclude that Jews were noticeably few, for there is no mention of a local synagogue. According to the rabbis, ten Jewish (male) heads of families were able to establish a synagogue.��30��) On the Sabbath, the missionaries go outside the city and proceed to the Gangites River, where they expect people to meet for prayer. The Jews place of worship may have been determined by the Roman practice of tolerating, but sometimes excluding from colonial limits, religious practices that were inconsistent with their state. ��31�� (Moreover, synagogues outside the city limits usually were built near water, which was necessary for ablutions.)) At the river Paul and his friends meet a number of women who gather for Sabbath prayer.

Where are the men to conduct the worship service? Consider that about this time, in a.d. 49, Emperor Claudius had expelled the Jews from Rome because they had been blamed for creating a religious disturbance (18:2). We surmise that the Roman colony of Philippi had followed Claudius s example and banished the Jews.��32�� When Paul and Silas eventually are arrested in Philippi, they are accused of being Jews who are throwing the city into confusion (v. 20). This accusation parallels the charges made against the Jews in Rome.) The women welcome the visiting missionaries and expect from them an exposition of the Scriptures. With his friends, Paul sits down and begins to teach the gospel to these women. Although the group is small, the presence of the Lord is powerful, as Luke relates in the next verse.) 14.

And a woman named Lydia, a seller of purple cloth from the city of Thyatira, was listening as a worshiper of God. The Lord opened her heart to respond to the words spoken by Paul.) 1 1 2 8 0 “tw://bible.*?id=66.1.11|AUTODETECT|”

1. Lydia s response. One of the women present at the place of prayer is called Lydia. Her roots are in Thyatira 7 1 -1 9 0 “tw://bible.?id=66.1.11|AUTODETECT|” Rev. 1:11) 1 1 -1 9 0 “tw://bible.?id=66.2.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.2.18|AUTODETECT|” 2:18) 1 1 -1 9 0 “tw://bible.?id=66.2.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=66.2.24|AUTODETECT|”

24. 1 1 -1 9 0 “tw://bible.?id=50.4.2|AUTODETECT|” ), a city located in the district of Lydia in western Asia Minor. We suspect that Lydia s name derived from the descriptive phrase the Lydian lady. We are unable to determine what her real name was. And we resist the temptation to speculate that she was either Euodia or Syntyche, whom Paul admonished to be at peace with each other in the Philippian church 7 1 -1 9 0 “tw://bible.?id=50.4.2|AUTODETECT|” Phil. 4:2) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 Lydia had left Thyatira, crossed the Aegean Sea, and taken up residence in Philippi as a seller of purple cloth. The purple dye applied to fine linen was obtained from the secretion of shellfish (mollusks) that live in the eastern part of the Mediterranean Sea. Since approximately eight thousand molluscs were required to produce one gram of purple dye, purple cloth was extremely expensive. ��33�� Purple garments were worn by emperors and by private citizens as a status symbol. In Rome, purple stoles were attached to senatorial togas. We conclude, then, that Lydia belonged to the class of wealthy merchants and was the owner of a large house (vv. 15, 40).) In Thyatira, Lydia had become a believer in Israel s God and, as a Gentile, was classified as a God-fearer (10:2; 13:16, 26, 50). That is, the Jews had not fully accepted her as a convert.

In Philippi, she faithfully worshiped on the Sabbath at the place of prayer. When Paul taught the gospel of Christ, she listened attentively to his words.) 1 1 2 8 0 “tw://bible.?id=42.24.45|AUTODETECT|” 2. The Lord s work. The exalted Christ prepared Lydia through the synagogue teaching of the Old Testament. Now he sent Paul and the other missionaries to Philippi so that Lydia was able to hear the message of salvation. Luke ascribes to the Lord, not to Paul, the act of saving Lydia. Salvation, then, is not man s work but the Lord s. Not the word itself, but the Lord himself 7 1 -1 9 0 “tw://bible.?id=42.24.45|AUTODETECT|” Luke 24:45) 1 1 -1 9 0 0 ), opens the human heart. The result is that Lydia responds to Paul s message and accepts the Lord as her Savior.) 1 1 2 8 0 0 15. After she and the members of her household had been baptized, she urged us, If you consider me to be faithful to the Lord, enter my house and stay. And she convinced us.) 1 1 2 8 0 “tw://bible.?id=46.1.14-46.1.16|AUTODETECT|” Luke s description of the events is rather brief. Therefore, we assume that after the missionaries hear a profession of faith in Jesus Christ from the lips of Lydia, she and the members of her household are baptized in the Gangites River. Who performed the baptism? Perhaps Silas, Timothy, or Luke, for Paul himself baptized few people 7 1 -1 9 0 “tw://bible.?id=46.1.14-46.1.16|AUTODETECT|” I Cor. 1:14 16) 1 1 -1 9 0 “tw://bible.?id=46.7.14|AUTODETECT|” ). And who are the members of Lydia s household? They are her immediate family members, but also her servants who reside under her roof. The fact that she and the members of her extended family come to the place of prayer depicts Lydia as a God-fearing woman whose spiritual influence permeates her entire household. She is the head of the family and teaches God s Word to her children 7 1 -1 9 0 “tw://bible.?id=46.7.14|AUTODETECT|” I Cor. 7:14) 1 1 -1 9 0 0 ) and servants. Lydia professes her faith and is baptized, and the members of her household follow her example. Luke is interested not in providing details about Lydia s family but in portraying Lydia s household as the core of the emerging church of Philippi. The building blocks of the church are families and individuals.) 1 27 2 8 0 0 Lydia wants to express her gratitude to Paul and his companions and urges them to stay with her. Note that a Gentile woman is asking four men (three Jews and one Gentile) to be her guests. She says, If you consider me to be faithful to the Lord, enter my house and stay. In Greek, this conditional sentence conveys a positive fact. Lydia indicates that the missionaries indeed consider her a believer in the Lord Jesus Christ because they have accepted her testimony sealed by her baptism. Lydia prevails and the missionaries take up lodging in her house.

Here they continue teaching Christ s gospel and enlarge the church.) ) Doctrinal Considerations in 16:14) Luke clearly teaches that salvation is the work of the Lord, for he saves his people according to his eternal plan. Recording Peter s Pentecost sermon, Luke states that Jesus suffered on the cross according to God s set purpose and foreknowledge (2:23; and see 4:28). When the Gentiles in Pisidian Antioch hear the saving Word of God and express their happiness, Luke observes: And as many as were ordained to eternal life believed (13:48). Luke truthfully conveys the teaching that God, in accomplishing his work of salvation, fulfills his eternal plan.) Salvation originates with God. Thus, the Lord opened Lydia s heart to have her pay close attention to the words Paul was speaking. God granted Lydia a receptive heart to understand spiritual things.

He gave her the gift of faith and the illumination of the Holy Spirit. Concludes John Albert Bengel, The heart is in itself closed, but it is the prerogative of God to open it. ��34��) In Greek, Luke employs different verb tenses to emphasize God s work in salvation. In this translation, the changes in tense are italicized: While Lydia continued to listen, God once for all opened her heart to have her apply her mind to the things that were being said by Paul. Conclusively, God is the author of her salvation.) ) Greek Words, Phrases, and Constructions in 16:12b 15) Verse 12b) &��� the position of the verb to be in the imperfect is emphatic. Further, with the present participle ������������ (spending), the imperfect forms a periphrastic construction and denotes a protracted period.) Verse 13) �������� in plural form, the word is a Hebraic plural that refers to a single day (see 13:14).) �W ��������� �������t� �6��� where we thought would be a place of prayer. The variations in the manuscripts are overwhelming.

The New King James Version adopts the reading �W �������� �������t �6��� and translates, where prayer was customarily made. The noun �������� means prayer or place of prayer. ) Verse 14) The sequence of Greek tenses is unique and purposeful $����� (imperfect: she kept listening), ��������� (aorist: [the Lord] opened), and ��������� (present infinitive of purpose: to pay attention to).) Verse 15) ����������� from ��������� (I beseech), the aorist tense implies insistence. Lydia insisted, as is evident from the aorist verb ����������� (she urged strongly).) �0 this particle, followed by the perfect indicative ��������� (you have judged) is the protasis of a simple-fact condition. Lydia confidently expresses reality.) ) ) c. Exorcism) 16:16 18) Indirectly Luke reveals that Paul and his associates continued their work for an extended period. He indicates that on a given day, the missionaries went to the place of prayer.

But instead of describing the service, he relates the incident of Paul casting out a demon from a slave girl.) 16. While we were on our way to the place of prayer, a slave girl who had a spirit of divination met us. She was bringing her masters much profit by fortunetelling. 17. She followed Paul and us, crying out, These men are servants of the Most High God, who are proclaiming to you the way of salvation. ) We make two observations:) 1. Opposition. Luke writes that the missionaries are on their way to the place of prayer.

In the Greek, he says the prayer, which refers not to the act of praying but to the place of meeting (see v. 13).) Wherever the church develops, Satan tries to obstruct the work of God s servants. For instance, in Samaria Simon the sorcerer offered Peter and John money to obtain the gift of the Holy Spirit (8:18 19); on the island of Cyprus, Elymas opposed Paul and Barnabas by trying to persuade the proconsul Sergius Paulus not to believe in Jesus Christ (13:7 8). Likewise, in Philippi Satan uses a demon-possessed girl to thwart the work of the missionaries.) 1 1 2 8 0 “tw://bible.?id=41.1.24|AUTODETECT|” On the way to the place of prayer, a slave girl who has a spirit of divination meets the missionaries. In the Greek, Luke writes that she has a spirit called Python, which translators render divination. ��35�� The word Python referred to the legendary snake that guarded the Delphic Oracle, a sanctuary in central Greece, but was slain by the god of prophecy, Apollo. In later years, the term denoted a spirit of divination that dwelled in a medium. As the priestess of Apollo at Delphi was able to predict the future, so this slave girl served her masters in Philippi as a fortuneteller. She was an instrument of demons who used her as a mouthpiece,��36�� and she was lucrative source of income for her owners (see Greek Words, Phrases, and Constructions in 16:16 18). In this demon-possessed slave girl at Philippi, we see a parallel to the demoniacs Jesus encountered during his ministry 7 1 -1 9 0 “tw://bible.?id=41.1.24|AUTODETECT|” Mark 1:24) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 2. Acknowledgment. The slave girl follows the missionaries; shouting loudly, she informs the public about the identity of Paul and his companions: These men are servants of the Most High God, who are proclaiming to you the way of salvation. In itself, this confession is noble, provided it comes from the heart of a believer and in the form of a declaration of faith. But the acknowledgment comes indirectly from Satan, who, by using this girl, is trying to diminish the effectiveness of Paul s ministry. However, Paul does not ask the girl to predict the future for him; instead, he sees the forces of Satan at work in a defenseless slave girl.

Indeed, if Paul had accepted Satan s testimony without discernment, he would have given the devil credit and thus approved his motives.��37��) 18. She continued to do this for many days. But Paul became greatly annoyed, turned, and said to the spirit, I command you in the name of Jesus Christ to come out of her. And the spirit left her that very moment.) We suspect that the shouts of the girl caused numerous people to gather and listen to Paul and his friends. Everyone could hear the message of salvation. But the continual shouting of the girl became a hindrance to Paul in the preaching of the gospel, and the distraction so perturbed him that he had to intervene and address the demon residing in the girl.) 1 1 2 8 0 “tw://bible.?id=41.6.7|AUTODETECT|” Paul confronts the demon in the name of Jesus Christ. That is, on the authority Jesus has given him he tells the demon to leave the girl. Paul calls on the name of Jesus in the same way Peter did for the healing of the cripple in the temple area of Jerusalem (3:6). As Jesus healed the demon-possessed people in Israel so, through his servant Paul, he casts out the demon from the slave girl in Philippi. As Jesus gave the apostles power over unclean spirits 7 1 -1 9 0 “tw://bible.?id=41.6.7|AUTODETECT|” Mark 6:7) 1 1 -1 9 0 0 ) so he endows Paul with that same authority.��38�� The result is that the demon instantly leaves the girl. Her owners lose a valuable source of income, but we assume that the girl received the gift of salvation and became a member of the Philippian church.) 1 18 2 8 0 0 ) ) Greek Words, Phrases, and Constructions in 16:16 18) Verse 16) ����������� !��� while we were on our way. With the personal pronoun in the genitive case, this present participle forms the genitive absolute construction.) ������ the reading in the accusative singular is harder to explain than ������� (genitive) and therefore is preferred. The noun stands in apposition to ������ (a spirit, namely, a Python).) ���� ������� although the noun is in the masculine plural, the noun possibly refers to a husband and wife who own the slave girl.) Verse 17) ����� ��v !��� Luke features Paul as the leader; the pronoun us includes Silas, Timothy, and Luke. Compare 21:18 and 28:16.��39��) Q��� to you. The context favors this reading; it has strong manuscript support. The alternate reading is to us (NKJV).) Verse 18) ����� she kept on doing.

This is the iterative use of the imperfect tense.) �� the preposition followed by the accusative denotes time and extent.��40��) ���������� the present tense has an aoristic meaning: I command you once for all. ) ) ) d. Arrest) 16:19 21) 1 1 2 8 0 “tw://bible.?id=41.1.27|AUTODETECT|” When Jesus cast out a demon, the people expressed their amazement at the miracle 7 1 -1 9 0 “tw://bible.?id=41.1.27|AUTODETECT|” Mark 1:27) 1 1 -1 9 0 0 ). But when Paul set the slave girl free from her soothsaying spirit, her owners reacted violently and arrested Paul and Silas.) 1 2 2 8 0 0 19. When her masters realized that their hope of profit was gone, they seized Paul and Silas and dragged them into the market before the authorities. 20. They brought them to the magistrates and said, These men as Jews are throwing our city into confusion. 21. They are proclaiming customs which we as Romans cannot accept or observe. ) Realizing that their earnings from the girl s fortunetelling have ended, the owners of the girl vent their anger on Paul and Silas. Enraged, they grab the missionaries and drag them into the marketplace to bring them before the rulers of the city. Why Paul and Silas? These two men are Jews, which cannot be said of the other two both Timothy and Luke are considered Gentiles, even though Timothy could claim a Jewish heritage (v. 1).) 1 1 2 8 0 “tw://bible.?id=59.2.6|AUTODETECT|” In New Testament days, the marketplace 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 7 1 -1 9 0 “tw://bible.?id=59.2.6|AUTODETECT|” James 2:6) 1 1 -1 9 0 0 ). 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. (Incidentally, archaeologists have uncovered the judgment seat in Philippi s ancient marketplace.)) 1 10 2 8 0 0 Luke calls these authorities magistrates. They were the chief officials in the Roman colony of Philippi; in harmony with inscriptions, they should have been called duumviri (a pair of magistrates).��41�� The dignified title praetors (chiefs) also was used for these officials in Rome and its colonies.) The accusers bring a twofold charge against Paul and Silas: first, these men as Jews are throwing our city into confusion ; second, they are proclaiming customs which we as Romans cannot accept or observe. But with these charges they obscure the cause of their displeasure; not a word is said about the slave girl and the loss of revenue. Instead, the plaintiffs emphasize the nationality of Paul and Silas (i.e., they are Jews) and play upon fears raised by recent political events (see the commentary on 16:12b). Thus, the accusation reverberates on the ears of the magistrates, who are responsible for maintaining peace and order.) In the second part of their allegation, the accusers place the interests of the Romans against those of the Jews: [these Jews] are proclaiming customs which we as Romans cannot accept or observe. They say nothing about the proclamation of the gospel and do not even mention the word religion but call attention to Roman customs.

In ancient society customs were never separated from religion, and in context the term customs is a synonym of the word religion, signifying the laws of the land. ) The Romans had made Judaism a legal religion within the empire, and Christianity was not yet distinguished from Judaism. However, the Romans prohibited the Jews from making converts of Roman citizens.��42�� Indirectly, Luke suggests that the work of the missionaries among the Roman citizens in Philippi was beginning to show results. Therefore, the magistrates judged that the proselytizing by these Jewish missionaries had to cease. The emphasis on the term Romans in the charge depicts the chauvinistic pride Romans took in their heritage. They would indeed oppose any attempt to change their customs.) If Paul had endured the cries from the demon-possessed slave girl, her owners would have tolerated him and would not have brought charges. But when Paul cast out the demon and thus deprived them of their income, he effected a change in the religious practices of Roman society, including soothsaying.) e.

Beating) 16:22 24) In a marketplace, people mill around and quickly congregate in places where they see a disturbance. The crowd in Philippi hears the shouts of the owners of the slave girl and notices the commotion at the judgment seat.) 22. The crowd joined in the attack against Paul and Silas. The magistrates ordered them to be stripped and beaten with rods. 23. And when they had inflicted many blows on them, they threw them into prison. They commanded the jailer to guard them securely. 24.

When he received these orders, the jailer threw Paul and Silas into the inner prison and fastened their feet in the stocks.) a. The crowd joined in the attack. The crowd listens to the accusers of Paul and Silas. Then they, too, raise their voices to attack the missionaries. Only the shouts and insults of the mob can be heard; the voices of the missionaries are drowned out. Influenced by the mob s emotionalism, the magistrates override legal procedure.

Instead of listening to the defendants and taking them into custody for future arraignment, the two judges rashly give the order to strip Paul and Silas and beat them with rods.) 1 1 2 8 0 “tw://bible.?id=52.2.2|AUTODETECT|” In his epistles, Paul refers directly and indirectly to this incident in Philippi. He writes to the church in Thessalonica, We had previously suffered and been insulted in Philippi 7 1 -1 9 0 “tw://bible.?id=52.2.2|AUTODETECT|” I Thess. 2:2) 1 1 -1 9 0 “tw://bible.?id=47.11.25|AUTODETECT|” , NIV). And in his catalog of suffering for the sake of Christ, Paul mentions that he was beaten three times with rods 7 1 -1 9 0 “tw://bible.?id=47.11.25|AUTODETECT|” II Cor. 11:25) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 b. The magistrates ordered them to be stripped and beaten. The Roman magistrates had in their employ police officers (vv. 35, 38), in Latin called lictors (rod bearers). These officers carried the Roman symbols of law and order: fasces, a bundle of rods with an ax. With these fasces they administered corporal punishment and, at times, capital punishment. The officers, acting on the magistrates order, tear the clothes from Paul and Silas and beat them with rods.

Any semblance of proper legal procedure has disappeared. Even if Paul and Silas had raised the point that beating Roman citizens was illegal (v. 37), in the frenzy of the moment they would have been laughed to scorn.) c. They threw them into prison. The magistrates had instructed the officers to give Paul and Silas many severe blows on their uncovered backs. When the missionaries are more dead than alive, the magistrates order that they be thrown into prison. They charge the jailer to guard them closely.

This injunction seems to be superfluous because of the prisoners physical condition. However, the jailer, who was probably an army veteran, knew that if Paul and Silas should ever break out of prison, he would have to pay with his life (see v. 27).) d. The jailer threw Paul and Silas into the inner prison. In the outer part of the jail prisoners had freedom to walk and meet friends and relatives, but the inner part was dark and designed to keep prisoners in strict confinement. Here the jailer put the legs of Paul and Silas in the stocks to make escape impossible. Being confined to the stocks was torture, especially when the prisoner s legs were forced apart and placed in holes that were not next to each other.��43�� Paul and Silas were treated as criminals unworthy of human comfort.

Yet to the missionaries, God s power became evident in their darkest hour.) ) Practical Considerations in 16:22 24) Suffering. The word itself causes us to shy away from this unpleasant subject. When we observe others endure physical pain because of illness or abuse, pity fills our souls. We try to alleviate the suffering others have to endure by giving them our tangible tokens of loving care. We especially wish to help believers who suffer for the sake of Christ, whether our help is to remember them in daily prayer or to provide other means of comfort.) 1 1 2 8 0 “tw://bible.?id=60.2.20|AUTODETECT|” Peter says that if we suffer for doing good and endure it, God blesses us 7 1 -1 9 0 “tw://bible.?id=60.2.20|AUTODETECT|” I Peter 2:20) 1 1 -1 9 0 “tw://bible.?id=60.3.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.3.14|AUTODETECT|” 3:14) 1 1 -1 9 0 “tw://bible.?id=60.4.13-60.4.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.4.13-60.4.16|AUTODETECT|” 4:13 16) 1 1 -1 9 0 0 ). This does not mean that we should invite suffering, because if we do so, we are no longer serving God but ourselves. But when God sends us suffering while we are trying to do his will, and when we endure it, we receive God s commendation. Suffering for the sake of Christ comes in many forms: torment for those who suffer physically in times of persecution; affliction for patients who cope with illnesses, especially incurable diseases; and mental agony for those who silently suffer in a non-Christian environment at home, school, or place of employment.) 1 1 2 8 0 “tw://bible.?id=60.2.21|AUTODETECT|” What should the Christian do when he faces suffering? He should keep his eye of faith fixed on Jesus, who suffered for his people as the just for the unjust and left them an example to follow 7 1 -1 9 0 “tw://bible.?id=60.2.21|AUTODETECT|” I Peter 2:21) 1 1 -1 9 0 0 ).) 1 18 2 8 0 0 ) Greek Words, Phrases, and Constructions in 16:22 and 24) Verse 22) ������������ from the compound ���� (around) and ������� (I rend, break), this aorist active participle refers more to the officers who received the order to beat the missionaries than to the magistrates themselves.) ������� the imperfect from ������ (I command) is equivalent to the aorist.��44��) Verse 24) ������� this comparative adjective can be understood as a superlative .��45��) ) ) f. Earthquake) 16:25 30) At first Paul and Silas try to accommodate their aching bodies to their surroundings, but they find that the stocks prevent them from falling asleep. Only one avenue is open to them and that is to go in prayer to God and to sing his praises in psalms and hymns.) 25. At midnight Paul and Silas were praying and singing hymns to God, while the other prisoners were listening.) Instead of lamenting their deplorable condition of pain, loss of blood, hunger, and thirst, the missionaries turn to God. First in prayer and then in song they praise God s name. They are in tune with the psalmist who wrote:) The Lord will command His) lovingkindness in the daytime,) And in the night His song shall be with me ) A prayer to the God of my life.) 1 1 2 8 0 “tw://bible.?id=19.42.8|AUTODETECT|” [) 7 1 -1 9 0 “tw://bible.?id=19.42.8|AUTODETECT|” Ps. 42:8) 1 1 -1 9 0 0 , NKJV]) 1 1 2 8 0 “tw://bible.?id=49.5.19|AUTODETECT|” Paul and Silas not only edify and strengthen themselves but also provide a witness and a source of encouragement to the other prisoners who listen to their prayers and Psalms 7 1 -1 9 0 “tw://bible.?id=49.5.19|AUTODETECT|” Eph. 5:19) 1 1 -1 9 0 “tw://bible.?id=51.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.16|AUTODETECT|” Col. 3:16) 1 1 -1 9 0 “tw://bible.?id=59.5.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.5.13|AUTODETECT|” James 5:13) 1 1 -1 9 0 0 ). The tense of the verb to listen indicates that as the missionaries continue their singing for an extended period the other prisoners keep on listening. In place of curses, the captives hear words of adoration and praise.) 1 1 2 8 0 “tw://bible.?id=23.49.15-23.49.16|AUTODETECT|” We have no evidence that Paul and Silas prayed for release from prison. Yet from Scripture we know that God never forgets his people 7 1 -1 9 0 “tw://bible.?id=23.49.15-23.49.16|AUTODETECT|” Isa. 49:15 16) 1 1 -1 9 0 0 ). The moment of divine intervention has come.) 1 17 2 8 0 0 26. Suddenly there was a violent earthquake so that the foundations of the prison were shaken. At once, all the doors were opened and all the chains were loosed.) a. A violent earthquake. God sends not an angel but an earthquake to release the prisoners. He uses supernatural means of commissioning an angel to free the apostles (5:19) and Peter (12:7).

God resorts to the natural phenomenon of an earthquake, which in Macedonia was a common occurrence, to liberate the prisoners in Philippi. God uses both supernatural and natural means as miracles that cannot be explained in detail.��46�� He reveals his power and majesty in releasing his servants because not man but he rules supreme.) The earthquake comes unexpectedly. Luke writes that the tremor was violent (compare 4:31). He relates no details concerning damage, destruction, and death in the city itself. He is interested in the release of the prisoners, including Paul and Silas, and the salvation of the jailer and his household.) b. All the doors were opened and all the chains were loosed.

We should not introduce the modern concepts of security locks and handcuffs into this account. William M. Ramsay observes:) Anyone that has seen a Turkish prison will not wonder that the doors were thrown open: each door was merely closed by a bar, and the earthquake, as it passed along the ground, forced the door posts apart from each other, so that the bar slipped from its hold, and the door swung open. The prisoners were fastened to the wall or in wood stocks, v. 24; and the chains and stocks were detached from the wall, which was shaken so that spaces gaped between the stones.��47��) In God s protective providence, the prisoners are unhurt. Even though the chains are no longer attached to the prison walls, the prisoners still are not free from their shackles. They stay with Paul and Silas and perhaps consider them to be divine messengers endowed with supernatural strength and power.) 27.

When the jailer woke up and saw the opened prison doors, he drew his sword, intending to kill himself. He thought that the prisoners had escaped. 28. Paul loudly cried out, Do yourself no harm, for we are all here. ) Subtly Luke contrasts the prisoners vigil and the jailer s sleep; the confidence of Paul and the perplexity of the jailer; the open doors of the prison and Paul s assuring word that the captives are inside the jail.) The immediate concern of the awakened jailer is the security of the prisoners. He knows that if they escape, his life will be demanded for their lives (see 12:19; 27:42). Seeing the wide-open doors of the prison possibly by moonlight and no prisoners near the jail entrance, the jailer draws his short sword and is ready to plunge it into his heart. He is of the opinion that most of the prisoners have fled and, now, with the death penalty hanging over his head, he is about to end the agony by taking his own life.

The Greek verb denotes a moment of hesitation that comes to an abrupt end when Paul shouts from within the prison that all the prisoners are with him. Accustomed to the darkness of the jail, Paul can clearly see the jailer out in the open but the jailer is unable to see the prisoners.) We do not know how many detainees were present in the jail and what their lot was after Paul and Silas left them. The Western text at verse 30 adds that after releasing Paul and Silas, the jailer secured the rest of the prisoners.��48�� Many commentators view these words as an expansion provided by a scribe who wished to explain the passage.) 29. The jailer called for lights and rushed in, trembling with fear. He fell down before Paul and Silas. 30. He brought them out and asked, Sirs, what must I do to be saved? ) The jailer turns to the members of his household and asks them to provide him with lights.

He wants to enter the prison and determine whether the words spoken by Paul are true. When he has received lanterns from his servants, he rushes into the jail and sees that Paul is correct: indeed, all the prisoners are present.) Now the jailer falls trembling before the missionaries as a sign of humble submission. He knows that he is in the presence of men who are able to show him the way of salvation, even if he himself does not yet fully realize the meaning of salvation. When Cornelius welcomed Peter into his home and fell down before him, Peter objected to the centurion s show of reverence by saying that he, too, was only a man (10:25 26). By comparison, Paul and Silas voice no objection because they understand the confused mind of the jailer. They refrain from reprimanding the jailer but wait for him to speak.) The jailer had not heard the missionaries sing songs of praise at midnight because he was asleep, yet he knew that the coming of the earthquake was a divine response to the attitude of Paul and Silas.

He leads Paul and Silas outside the prison into the open courtyard and there he addresses them. Stricken by a guilty conscience, he asks: Sirs, what must I do to be saved? Perhaps he has heard the message of salvation on an earlier occasion, has pondered its meaning, recognizes the spiritual power of Paul and Silas, and now asks them to show him the way of salvation. His question comes from a sincere heart, as is evident from the polite address sirs. With great respect he addresses men whom he cast into the inner part of the prison only a short time ago.) ) Practical Considerations in 16:30) The church of Philippi was close to Paul s heart. He wrote a special letter to its members in which he urged them to be joyful in the Lord.

The word joy in its various forms appears sixteen times in this short epistle.��49�� It reflects the attitude Paul displayed in the Philippian jail where he and Silas sang hymns in the middle of the night.) 1 1 2 8 0 “tw://bible.?id=50.4.14-50.4.18|AUTODETECT|” Paul had developed a special relationship with the members of that church because they repeatedly provided for his physical needs 7 1 -1 9 0 “tw://bible.?id=50.4.14-50.4.18|AUTODETECT|” Phil. 4:14 18) 1 1 -1 9 0 “tw://bible.?id=50.1.1|AUTODETECT|” ). In his epistle to the Philippians, Paul mentions Epaphroditus (2:25; 4:18) and Euodia and Syntyche (4:2). Yet we know from Acts that two persons from entirely different backgrounds became charter members of the congregation: Lydia the seller of purple from Thyatira (vv. 14 15) and the jailer (v. 33). It is possible that the slave girl also was part of the church. These converts, having learned the way of salvation, could testify that salvation is a gift of God. With these initial members, God continues to build his church, so that within a short time Paul writes about overseers and deacons in the church of Philippi 7 1 -1 9 0 “tw://bible.?id=50.1.1|AUTODETECT|” Phil. 1:1) 1 1 -1 9 0 0 ).) 1 14 2 8 0 0 ) Greek Words, Phrases, and Constructions in 16:29 30) Verse 29) ���� the form is the neuter plural accusative and should not be taken as a singular accusative (NKJV).) �0��������� from �0������ (I leap in), this aorist active occurs twice in the New Testament: here and in 14:14. It conveys vigorous action. ��50��) Verse 30) �� outside. Here is an indication of the writer s accurate reporting.) ���� this is the aorist passive subjunctive of ���� (I save). The aorist indicates the totality of the jailer s salvation, the passive implies that God is the agent, and the subjunctive denotes the jailer s polite request.) ) ) g. Salvation) 16:31 34) The context of the jailer s question shows that his interest is in eternal security, not job security: when Paul and Silas preach the gospel, the jailer and the members of his family believe in God, are baptized, and are filled with joy.) 31. Paul and Silas replied, Believe in the Lord Jesus, and you and the members of your household will be saved. ) 1 1 2 8 0 “tw://bible.?id=45.10.9|AUTODETECT|” The missionaries show the way of salvation to the jailer by coming straight to the point and telling him what he must do: Believe in the Lord Jesus. Anyone who confesses with his mouth and believes in his heart that Jesus is Lord is saved 7 1 -1 9 0 “tw://bible.?id=45.10.9|AUTODETECT|” Rom. 10:9) 1 1 -1 9 0 0 ).��51�� That is fundamental. Thus, Paul and Silas tell the jailer to place his complete confidence and trust in Jesus and to acknowledge him as his Lord. Not the missionaries but only the Lord Jesus Christ can save him.) 1 2 2 8 0 0 Paul and Silas, however, indicate that salvation is extended to all the members of the jailer s household (including the servants). In passing I point out that although God saves individuals, wherever applicable he brings salvation to a person s family.��52�� God works through families, for they are the building blocks of the church.) 32. And they proclaimed the word of the Lord to him and all who were in his household. 33. At that hour of the night the jailer took them and washed their wounds. Immediately he and all his household were baptized.) 1 1 2 8 0 “tw://bible.?id=42.15.10|AUTODETECT|” After laying the foundation believe in the Lord Jesus, and you and the members of your household will be saved Paul and Silas explain the gospel (the exact phrase is the word of the Lord) in greater detail. The missionaries ache from the blows they received the previous day. Nevertheless, the opportunity to introduce a household to the Lord makes them forget the discomfort they feel. If angels in heaven rejoice when on earth one sinner repents 7 1 -1 9 0 “tw://bible.?id=42.15.10|AUTODETECT|” Luke 15:10) 1 1 -1 9 0 0 ), should not God s servants exult when all the members of a household repent and believe?) 1 30 2 8 0 0 Luke provides the evidence of the jailer s change of life. Love for the Lord Jesus causes him to think of the physical needs of Paul and Silas. He realizes that their bruised and bleeding bodies need medical attention. He personally takes the missionaries to the prison well and washes their wounds. How the jailer must regret his earlier actions! Yesterday he had put Paul and Silas in the stocks; now he tenderly washes their wounds and soothes their welts.) As the missionaries are physically washed so the jailer and the members of his household are spiritually washed with the blood of Jesus, symbolized by the water of baptism.

As Paul and Silas are the recipients of the jailer s kindness so the jailer and his family are the recipients of God s grace. With the sign of baptism, they are now members of God s household.) 34. The jailer brought Paul and Silas into his house and fed them. He rejoiced greatly because he and his family believed in God.) After Lydia and the members of her family received the sign of baptism, she invited Paul and his companions into her home (v. 15). When the jailer, with his wife, children, and servants, is baptized, he does no less. Both Lydia and the jailer want to express their thankfulness that they now belong to God s family.

Both Lydia and the jailer consider the missionaries brothers in Christ. Accordingly, the man no longer sees Paul and Silas as prisoners, and the missionaries have no desire to run away.) The jailer becomes the host and invites Paul and Silas to enter his home. The Greek indicates that he leads them up and into his abode. In other words, the prison is at a lower elevation than his residence. The jailer personally cares for the physical needs of Paul and Silas by providing them with food and drink. In everything he does for them he expresses his boundless joy in the Lord because he and his family are now believers.

Once again, the Greek signifies that the jailer s faith is a lasting trust in God. He and the members of his household demonstrate not temporal faith but true faith in Jesus Christ. They join the ranks of others who, having come to faith, express their joy and happiness (see 8:39; 10:46; 13:48). Joy, then, proceeds from faith, which in itself is alive as a gift from God.��53��) ) Greek Words, Phrases, and Constructions in 16:31 34) Verses 31 32) �� with the accusative the Lord Jesus after the verb to believe, the preposition �� (to) metaphorically designates motion toward someone.��54��) ������ �z the second person singular pronoun is the subject of the verb, which is a future passive. The future is definite.) �x� ����� ��� ������ some Greek manuscripts have the variant reading ��� ����. In Acts, Luke interchanges the phrases the word of God and the word of the Lord (e.g., see 13:5, 44).) Verses 33 34) ������ �x ��� ������ he washed their wounds.

If we supply a direct object for the verb to wash, a literal translation reads, he washed [impurities] from their wounds. ) �������� this adverb, translated with his whole house, agrees with both the verb to rejoice and the perfect participle believed.) ) ) h. Departure) 16:35 40) When God miraculously releases Paul and Silas, the effect of the miracle is astounding. The magistrates who were influenced by the mob the day before now have second thoughts. Perhaps the magistrates superstitiously link the violent earthquake to the events of the previous day.��55�� At any rate, they want to get rid of these two Jews as soon as possible. Therefore, at the break of day, they instruct the officers who had beaten Paul and Silas to go to the jail and order the jailer to release these two prisoners.) 35. When it was day, the magistrates sent their officers with the message, Release those men. 36.

The jailer reported these words to Paul and said, The magistrates have sent to release you. Now, then, go in peace. ) So they will not create difficulties for the jailer, the missionaries voluntarily return to prison and wait for further developments. Soon they hear the voices of the officers, who tell the jailer to release Paul and Silas. While the officers wait, the jailer enters the prison and relays the message to Paul: The magistrates have sent to release you. Now, then, go in peace. Note that Paul is the main figure in the unfolding of this drama.) The jailer no doubt is of the opinion that the news of their release should please the missionaries.

He is surprised, therefore, when Paul is not ready to leave the prison. He hears Paul s pointed objections to the order of the magistrates.) 37. But Paul said to them, They have beaten us publicly without a trial and thrown us into prison, even though we are Roman citizens. And now do they send us away secretly? No, let them come themselves and bring us out! ) Consider these points:) 1. Injustice.

Paul has felt the rough edge of injustice administered to him and Silas by the magistrates. He wants them to know that they have greatly erred. Paul claims the right of appeal to Roman law, which in the case of Silas and himself was violated.) Roman law, passed from the sixth to the second century b.c., protected Roman citizens from public beatings, imprisonment, and death without trial. For example, the Roman historiographer Livy writes about the application of the Porcian law, probably passed in 198 b.c.: Yet the Porcian law alone seems to have been passed to protect the persons of the citizens, imposing, as it did, a heavy penalty if anyone should scourge or put to death a Roman citizen. ��56�� Roman citizenship, then, should have protected Paul and Silas from beating and imprisonment. Exception to Roman law could only be made if a Roman citizen had been duly tried and convicted in a court of law.��57�� The magistrates should have conducted a lawful trial instead of yielding to the pressure of the crowd to give Paul and Silas a public beating and confine them in prison.) Why did Paul keep silent when he and Silas were publicly beaten? If they had protested, the magistrates in the frenzy of the moment would not have listened.

Paul s silence, whether by circumstance or design, now serves him well to call attention to the gross injustice he and Silas have experienced. If the magistrates are willing publicly to acknowledge their error, they will tolerate Christians and avoid future incidents that relate to the church.) 2. Apology. And now do they send us away secretly? No, let them come themselves and bring us out! Paul is fully in control of the situation.

He insists that the magistrates come to the jail and release the two Roman citizens. The two judges committed a grave error by not complying with Roman law. They had Paul and Silas publicly beaten, and publicly they must apologize before they can release the missionaries from prison.) 38. The officers reported this to the magistrates. When they heard that Paul and Silas were Roman citizens, they began to worry. 39. They came to the prison and apologized.

They brought them out and begged them to leave the city.) What Paul expects to happen indeed takes place. When the officers report to the magistrates that the two Jewish prisoners are Roman citizens, fear strikes their hearts. They know they could lose their office and be severely punished. They need not doubt the veracity of Paul s statement, because anyone who falsely claimed Roman citizenship was put to death.��58�� Paul s claim is genuine and they take it as such. Luke does not indicate how Paul and Silas proved their Roman citizenship. When a Roman citizen registered the birth of a child in the presence of a Roman official, he received a wooden diptych recording the declaration, which acted as a certificate of citizenship for the rest of his life. ��59�� It is possible that Paul and Silas carried such proofs of citizenship.) 1 1 2 8 0 “tw://bible.?id=40.8.34|AUTODETECT|” The magistrates personally come to the prison. We conjecture that they are accompanied by the officers and by people who wish to satisfy their curiosity.��60�� Publicly they admit their error and offer their apologies. They lead Paul and Silas outside the prison and then ask them to leave the city of Philippi. From their point of view the request is advantageous, because the presence of these two missionaries is a continual reminder of evidence against them. They ask these men, who are able to teach them the way of salvation, to leave the city. The parallel of the Gadarenes asking Jesus to leave them is obvious 7 1 -1 9 0 “tw://bible.?id=40.8.34|AUTODETECT|” Matt. 8:34) 1 1 -1 9 0 0 ). In the interest of the church and its future, Paul and Silas comply with the magistrates request, but with the provision that they first spend some time with the Christians in the home of Lydia.) 1 2 2 8 0 0 40. And after Paul and Silas left the prison, they went to the house of Lydia, where they met with the brothers. Then they encouraged them and departed.) Paul and Silas leave the prison as honorable Roman citizens for whom the local Roman authorities have respect. Physically they are unable to begin their travels. Their bodies ache because of the welts, and lack of sleep depletes their reservoir of strength. They want lodging and care, and the place that can fill their needs is the house of Lydia. Here Luke the physician is waiting to add to the physical comfort of Paul and Silas, while Timothy and Lydia minister to both their spiritual and material needs.) 1 1 2 8 0 “tw://bible.?id=50.1.29-50.1.30|AUTODETECT|” To this point Luke has described the conversion of Lydia, the exorcism of the slave girl, and the transformation of the jailer. But he has not as yet recorded the growth of the Philippian church. In this verse he mentions that the missionaries meet the brothers at Lydia s house. Although the brothers try to minister to Paul and Silas, Luke relates, the missionaries encourage them instead. The point is that through the centuries Jews had learned to suffer for their faith. By contrast, the Gentiles for the first time see suffering for the sake of Christ. They realize that because of their relationship to Jesus Christ, they also will face opposition, persecution, and affliction 7 1 -1 9 0 “tw://bible.?id=50.1.29-50.1.30|AUTODETECT|” Phil. 1:29 30) 1 1 -1 9 0 0 ). For that reason, the missionaries speak words of encouragement to them.) 1 3 2 8 0 0 After a period of rest at the residence of Lydia, Paul, accompanied by Silas and Timothy, resumes his travels west along the Egnatian Way. We surmise that Luke remained in Philippi, for the personal pronoun we does not appear again in the narrative until 20:5 6.) ) Practical Considerations in 16:35 40) 1 1 2 8 0 “tw://bible.?id=43.15.13|AUTODETECT|” No one has greater love than this, that he lay down his life for his friends 7 1 -1 9 0 “tw://bible.?id=43.15.13|AUTODETECT|” John 15:13) 1 1 -1 9 0 0 ). We read these words of Jesus and accept them as true, but we know that only in exceptional circumstances are these words ever fulfilled. By laying down his life for his people, Jesus demonstrated his unquestionable love for them.) 1 28 2 8 0 0 In a sense, while discharging their missionary duties Paul and Silas were ready to lay down their lives on behalf of the Philippian believers. God preserved their lives, but they suffered severely for the benefit of the Christians in Philippi. In turn, the Philippian Christians expressed their thankfulness to Paul by ministering to him again and again. Consequently, an unbreakable bond developed between Paul and the believers in Philippi. As is evident from Paul s letter so that church, these people were dear to Paul and Paul was dear to them:) I have you in my heart (1:7)) Through your prayers I shall be set free (1:19)) My God will supply in all your need (4:19)) In this epistle, Paul exhorts them to be joyful in the Lord. An anonymous author succinctly wrote: Joy is the natural outcome of the Christian s obedience to the revealed will of God. ) ) Greek Words, Phrases, and Constructions in 16:36 40) Verse 36) ��������� the perfect tense of �������� (I send) denotes lasting effect.

Note that the ending -�� is used instead of the normal -���� (third person plural perfect active).) � �0���� the preposition � means go into a peace in which you may live. ��61��) Verse 37) ��������� Paul uses the aorist active participle of ���� (I flay, skin). He is saying to the officers, You skinned us. ) Q��������� the present participle of Q����� (I exist, am present) is widely used as a substitute for the verb to be. The participle is concessive: even though we are. ) The contrast between ������� (publicly, in view of all) and ����� (secretly, hidden from view) is striking.) �P ��� in context, this combination signifies not so! ��62��) Verses 39 40) ����� they were requesting. The use of the imperfect indicates that they asked repeatedly.) �� this preposition follows the verb ������� (to depart). Although the preposition properly means from, here it connotes out of. ��63��) ��x� �t� ������ the reference is to the house of Lydia, not to the district of Lydia in Asia Minor.) Summary of Chapter 16) Paul and Silas arrive at Derbe and Lystra, where they meet Timothy. Born of a Jewish mother and a Greek father, Timothy is a believer.

Paul wants Timothy to accompany them; to enhance Timothy s effectiveness as a witness to the Jews, Paul circumcises him. As they journey, Paul and Silas deliver the apostolic decrees to the churches and strengthen these churches in the faith.) The Holy Spirit keeps the missionaries from preaching the gospel in the province of Asia and the regions of Bithynia and Mysia. In Troas Paul has a vision of a Macedonian man calling him to come over to help the people there. The missionaries board ship, sail to Neapolis, and travel to Philippi, where they stay for several days. On the Sabbath, Paul preaches to a group of women. God opens the heart of Lydia, who becomes a believer in the Lord and is baptized.

Paul and his companions stay in Lydia s house.) A demon-possessed slave girl, a fortuneteller who brings her owners great profit, identifies the missionaries as God s servants. Her continual shouting annoys Paul, who drives out the evil spirit. The owners of the girl realize a loss of revenue and accuse Paul and Silas before the magistrates. The missionaries are severely beaten and thrown into prison. During the night they pray and sing hymns. With an earthquake God sets the prisoners free.

Paul prevents the jailer from committing suicide; the man becomes a believer and with his family is baptized.) The next morning the magistrates send officers to the jail to release Paul and Silas. But Paul informs them that he and Silas are Roman citizens who have suffered the injustice of a public beating and imprisonment without trial. Paul demands that the magistrates come to the jail to release him and Silas. The magistrates comply; at their request the missionaries leave Philippi after having spent some time at the house of Lydia.) ) ) ) ) 1 1 2 8 0 “tw://bible.?id=46.4.17|AUTODETECT|” 1 ) 7 1 -1 9 0 “tw://bible.?id=46.4.17|AUTODETECT|” I Cor. 4:17) 1 1 -1 9 0 “tw://bible.?id=54.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.1.2|AUTODETECT|” I Tim. 1:2) 1 1 -1 9 0 “tw://bible.?id=54.1.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=54.1.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=55.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.1.2|AUTODETECT|” II Tim. 1:2) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 2 SB, vol. 2, p. 741.) 3 Refer to Gerald F. Hawthorne, Timothy, ISBE, vol. 4, p. 857; Everett F. Harrison, Interpreting Acts: The Expanding Church, 2d ed. (Grand Rapids: Zondervan, Academie Books, 1986), p. 261.) 1 1 2 8 0 “tw://bible.?id=47.2.13|AUTODETECT|” 4 ) 7 1 -1 9 0 “tw://bible.?id=47.2.13|AUTODETECT|” II Cor. 2:13) 1 1 -1 9 0 “tw://bible.?id=47.7.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.7.6|AUTODETECT|” 7:6) 1 1 -1 9 0 “tw://bible.?id=47.7.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.7.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=47.7.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.7.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=47.8.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.8.6|AUTODETECT|” 8:6) 1 1 -1 9 0 “tw://bible.?id=47.8.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.8.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=47.8.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.8.23|AUTODETECT|” 23) 1 1 -1 9 0 “tw://bible.?id=47.12.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.12.18|AUTODETECT|” 12:18) 1 1 -1 9 0 “tw://bible.?id=48.2.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.2.1|AUTODETECT|” Gal. 2:1) 1 1 -1 9 0 “tw://bible.?id=48.2.3|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.2.3|AUTODETECT|” 3) 1 1 -1 9 0 “tw://bible.?id=55.4.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.4.10|AUTODETECT|” II Tim. 4:10) 1 1 -1 9 0 “tw://bible.?id=56.1.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.1.4|AUTODETECT|” Titus 1:4) 1 1 -1 9 0 0 . See also W. O. Walker, The Timothy-Titus Problem Reconsidered, ExpT 92 (1981): 231 35.) 1 1 2 8 0 “tw://bible.?id=54.1.18|AUTODETECT|” 5 ) 7 1 -1 9 0 “tw://bible.?id=54.1.18|AUTODETECT|” I Tim. 1:18) 1 1 -1 9 0 “tw://bible.?id=54.4.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.4.14|AUTODETECT|” 4:14) 1 1 -1 9 0 “tw://bible.?id=55.1.6-55.1.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.1.6-55.1.7|AUTODETECT|” II Tim. 1:6 7) 1 1 -1 9 0 0 .) 1 6 2 8 0 0 6 Richard N. Longenecker, The Acts of the Apostles, in vol. 9 of The Expositor s Bible Commentary, ed. Frank E. Gaebelein, 12 vols. (Grand Rapids: Zondervan, 1981), p. 455.) 7 Ernst Haenchen contends that Luke depended on unreliable tradition when he wrote that Paul circumcised Timothy. The Acts of the Apostles, trans. Bernard Noble and Gerald Shinn (Philadelphia: Westminster, 1971), p. 482.

But this is unlikely. Luke himself was a fellow traveler with Paul, Silas, and Timothy (16:10). Refer to Harrison, Interpreting Acts, p. 262.) 8 William Hendriksen, Exposition of Galatians, New Testament Commentary series (Grand Rapids: Baker, 1968), p. 19.) 9 Although problems remain with the interpretation of this text, there is no reason to doubt its authenticity. All Greek manuscripts support the reading of this text. For an opposite view see F. F.

Bruce, The Book of the Acts, rev. ed., New International Commentary on the New Testament (Grand Rapids: Eerdmans, 1988), p. 305.) 10 Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, trans. and rev. Robert Funk (Chicago: University of Chicago Press, 1961), #330.) 11 C. F. D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 91.) 1 1 2 8 0 “tw://bible.?id=44.16.0|AUTODETECT|” 12 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 3d corrected ed. (London and New York: United Bible Societies, 1975), p. 441. Consult �douard Delebecque, De Lystres � Philippes 7 1 -1 9 0 “tw://bible.?id=44.16.0|AUTODETECT|” Acts 16) 1 1 -1 9 0 0 ) avec le codex Bezae, Bib 63 (1982): 395 405.) 1 4 2 8 0 0 13 Herman N. Ridderbos, Galatians, Epistle to the, ISBE, vol. 2, p. 380; see also Lorman M. Petersen, Galatians, Epistle to, ZPEB, vol. 2, p. 634.) 14 Colin J. Hemer, The Adjective Phrygia, JTS 27 (1976): 122 26; Phrygia: A Further Note, JTS 28 (1977): 99 101; The Book of Acts in the Setting of Hellenistic History, ed. Conrad H. Gempf (T�bingen: Mohr, 1989), p. 112; Phrygia, ISBE, vol. 3, pp. 862 63.) 15 Josephus reports that Antiochus III (223 187 b.c.) transported two thousand Jewish families from Mesopotamia and Babylon to Phrygia.

Antiquities 12.3.4 [149].) 16 Donald Guthrie, New Testament Theology (Downers Grove: Inter-Varsity, 1981), p. 547. Consult also W. P. Bowers, Paul s Route Through Mysia: A Note on Acts XVI. 8, JTS 30 (1979): 507 11.) 1 1 2 8 0 “tw://bible.?id=44.9.10|AUTODETECT|” 17 ) 7 1 -1 9 0 “tw://bible.?id=44.9.10|AUTODETECT|” Acts 9:10) 1 1 -1 9 0 “tw://bible.?id=44.9.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.9.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=44.10.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.10.3|AUTODETECT|” 10:3) 1 1 -1 9 0 “tw://bible.?id=44.10.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.10.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=44.10.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.10.19|AUTODETECT|” 19) 1 1 -1 9 0 “tw://bible.?id=44.11.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.11.5|AUTODETECT|” 11:5) 1 1 -1 9 0 “tw://bible.?id=44.12.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.12.9|AUTODETECT|” 12:9) 1 1 -1 9 0 “tw://bible.?id=44.16.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.16.9|AUTODETECT|” 16:9) 1 1 -1 9 0 “tw://bible.?id=44.16.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.16.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=44.18.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.18.9|AUTODETECT|” 18:9) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 18 Richard B. Rackham, The Acts of the Apostles: An Exposition, Westminster Commentary series (1901; reprint ed., Grand Rapids: Baker, 1964), p. 273.) 1 1 2 8 0 “tw://bible.?id=44.16.10-44.16.17|AUTODETECT|” 19 ) 7 1 -1 9 0 “tw://bible.?id=44.16.10-44.16.17|AUTODETECT|” Acts 16:10 17) 1 1 -1 9 0 “tw://bible.?id=44.20.1-44.20.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.20.1-44.20.15|AUTODETECT|” 20:1 15) 1 1 -1 9 0 “tw://bible.?id=44.21.1-44.21.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.21.1-44.21.18|AUTODETECT|” 21:1 18) 1 1 -1 9 0 “tw://bible.?id=44.27.1-44.28.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.27.1-44.28.16|AUTODETECT|” 27:1 28:16) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=44.16.9-44.16.15|AUTODETECT|” 20 Henry Alford, Alford s Greek Testament: An Exegetical and Critical Commentary, 7th ed., 4 vols. (1877; Grand Rapids: Guardian, 1976), vol. 2, p. 176; Otto Glombitza, Der Schritte nach Europa: Erw�gungen zu ) 7 1 -1 9 0 “tw://bible.?id=44.16.9-44.16.15|AUTODETECT|” Acts 16, 9 15) 1 1 -1 9 0 0 , ZNW 53 (1962): 77 82.) 1 19 2 8 0 0 NIV New International Version) 21 Moule, Idiom-Book, p. 100.) 22 Metzger, Textual Commentary, p. 443.) 23 Howard F. Vos, Samothrace, ISBE, vol. 4, p. 309.) 24 Diodorus Siculus 16.8.6.) 25 Lake and Cadbury, Beginnings, vol. 4, p. 187.) 26 Livy Annals 45.29.) GNB Good News Bible) 27 For instance, Bruce, Book of the Acts, pp. 308 9; see also his article St. Paul in Macedonia, BJRUL 61 (1979): 337 54; and consult Hemer, Book of Acts, p. 113.) 28 Lake and Cadbury, Beginnings, vol. 4, p. 188. Consult Bauer, p. 505; and Metzger, Textual Commentary, p. 446.) 29 Moule, Idiom-Book, p. 111.) 30 Mishnah, Sanhedrin 1.2a; Aboth 3.6.) 31 Gerald L. Borchert, Philippi, ISBE, vol. 3, p. 836.) 32 Compare R. C.

H. Lenski, The Interpretation of the Acts of the Apostles (Columbus: Wartburg, 1944), p. 655.) 33 Dorothy Irvin, Purple, ISBE, vol. 3, p. 1057. For the contrasting view that purple was made from the root of the Eurasian herb called madder, see Robert North, Thyatira, ISBE, vol. 4, p. 846. See also Rosalie Ryan, Lydia, A Dealer in Purple Goods, BibToday 22 (1984): 285 89.) 34 John Albert Bengel, Gnomon of the New Testament, ed. Andrew R. Fausset, 5 vols. (Edinburgh: Clark, 1877), vol. 2, p. 657; see also John Calvin, Commentary on the Acts of the Apostles, ed.

David W. Torrance and Thomas F. Torrance, 2 vols. (Grand Rapids: Eerdmans, 1966), vol. 2, p. 73; Guthrie, New Testament Theology, p. 618.) 35 J. Stafford Wright, NIDNTT, vol. 2, pp. 558 59; Werner Foerster, TDNT, vol. 6, p. 920; Bauer, pp. 728 29.) 36 Hans Conzelmann rules out ventriloquism; the use of the verb krazM to cry out, in [verse] 17 is appropriate for spirit possession. Acts of the Apostles, trans. James Limburg, A.

Thomas Kraabel, and Donald H. Juel (1963; Philadelphia: Fortress, 1987), p. 131.) 37 Calvin, Acts of the Apostles, vol. 2, p. 76; F. W. Grosheide, De Handelingen der Apostelen, Kommentaar op het Nieuwe Testament series, 2 vols. (Amsterdam: Van Bottenburg, 1948), vol. 2, p. 96.) 1 1 2 8 0 “tw://bible.?id=41.5.7|AUTODETECT|” 38 When Jesus was on earth, demons cried out because they recognized him as the Son of the Most High God 7 1 -1 9 0 “tw://bible.?id=41.5.7|AUTODETECT|” Mark 5:7) 1 1 -1 9 0 “tw://bible.?id=42.8.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.8.28|AUTODETECT|” Luke 8:28) 1 1 -1 9 0 “tw://bible.?id=42.1.32|AUTODETECT|” ). The title Most High God was used by both Jews and Greeks; in his Gospel and Acts, Luke uses the expression Most High seven times with reference to God: ) 7 1 -1 9 0 “tw://bible.?id=42.1.32|AUTODETECT|” Luke 1:32) 1 1 -1 9 0 “tw://bible.?id=42.1.35|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.1.35|AUTODETECT|” 35) 1 1 -1 9 0 “tw://bible.?id=42.1.76|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.1.76|AUTODETECT|” 76) 1 1 -1 9 0 “tw://bible.?id=42.6.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.6.35|AUTODETECT|” 6:35) 1 1 -1 9 0 “tw://bible.?id=42.8.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.8.28|AUTODETECT|” 8:28) 1 1 -1 9 0 “tw://bible.?id=44.7.48|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.7.48|AUTODETECT|” Acts 7:48) 1 1 -1 9 0 “tw://bible.?id=44.16.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.16.17|AUTODETECT|” 16:17) 1 1 -1 9 0 0 . In the Septuagint, the term generally refers to God. Consult Georg Bertram, TDNT, vol. 8, pp. 617 19.) 1 13 2 8 0 0 39 Consult H. J. Cadbury, We and I Passages in Luke-Acts, NTS 3 (1957): 128 32. Refer to Vernon K. Robbins, The We-Passages and Ancient Sea Voyages, BibRes 20 (1975): 5 18.) NKJV New King James Version) 40 Moule, Idiom-Book, p. 49.) 41 Bauer, p. 770.) 42 Lake and Cadbury, Beginnings, vol. 4, p. 195. For an alternate view, consult A.

N. Sherwin-White, Roman Society and Roman Law in the New Testament (1963; reprint ed., Grand Rapids: Baker, 1968), p. 81.) 43 Compare Eusebius (Ecclesiastical History 5.1.27), who describes the suffering of imprisoned Christians in southern France.) 44 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 883.) 45 Compare Lenski, Acts, pp. 671 72.) 46 Some commentators call the account of the earthquake that released the prisoners legendary: Martin Dibelius, Studies in the Acts of the Apostles (London: SCM, 1956), pp. 23 24; Haenchen, Acts, pp. 500 504; Conzelmann, Acts, pp. 132 33. However, we interpret the miracle as an act of God, who is free to use an earthquake to release the prisoners.) 47 William M. Ramsay, St.

Paul the Traveller and the Roman Citizen (1897; reprint ed., Grand Rapids: Baker, 1962), pp. 220 21.) 48 Metzger, Textual Commentary, p. 449; Bruce, Book of the Acts, p. 317 n. 69.) 49 William Hendriksen, Exposition of Philippians, New Testament Commentary series (Grand Rapids: Baker, 1962), p. 20.) 50 F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 3d (rev. and enl.) ed. (Grand Rapids: Eerdmans, 1990), p. 364.) 1 1 2 8 0 “tw://bible.?id=43.13.13|AUTODETECT|” 51 See, e.g., ) 7 1 -1 9 0 “tw://bible.?id=43.13.13|AUTODETECT|” John 13:13) 1 1 -1 9 0 “tw://bible.?id=44.11.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.11.17|AUTODETECT|” Acts 11:17) 1 1 -1 9 0 “tw://bible.?id=46.12.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.12.3|AUTODETECT|” I Cor. 12:3) 1 1 -1 9 0 “tw://bible.?id=50.2.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.11|AUTODETECT|” Phil. 2:11) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=44.11.14|AUTODETECT|” 52 ) 7 1 -1 9 0 “tw://bible.?id=44.11.14|AUTODETECT|” Acts 11:14) 1 1 -1 9 0 “tw://bible.?id=44.16.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.16.15|AUTODETECT|” 16:15) 1 1 -1 9 0 “tw://bible.?id=44.16.31|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.16.31|AUTODETECT|” 31) 1 1 -1 9 0 “tw://bible.?id=44.18.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.18.8|AUTODETECT|” 18:8) 1 1 -1 9 0 “tw://bible.?id=46.1.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.1.11|AUTODETECT|” I Cor. 1:11) 1 1 -1 9 0 “tw://bible.?id=46.1.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.1.16|AUTODETECT|” 16) 1 1 -1 9 0 0 .) 1 12 2 8 0 0 53 Calvin, Acts of the Apostles, vol. 2, p. 87.) 54 Moule, Idiom-Book, p. 49.) 55 The Western text features an addition that has all the earmarks of an explanation: But when it was day the magistrates assembled together in the market place, and recollecting the earthquake that had taken place, they were afraid; and sent the police, saying.& Metzger, Textual Commentary, p. 450.) 56 Livy 10.9.4; see also Cicero In Defence of Rabirius 4.12 13; Boyd Reese, The Apostle Paul s Exercise of His Rights as a Roman Citizen as Recorded in the Book of Acts, EvQ 47 (1975): 138 45.) 57 Refer to Sherwin-White, Roman Society and Roman Law, p. 74.) 58 Lake and Cadbury, Beginnings, vol. 4, p. 210.) 59 A. N. Sherwin-White, The Roman Citizenship, 2d ed. (Oxford: Clarendon, 1973), p. 316.) 60 The reviser of the Western text has added explanatory phrases, which are italicized: And having arrived with many friends at the prison, they besought them to go forth, saying, We did not know the truth about you, that you are righteous men. And when they had brought them out they besought them saying, Depart from this city, lest they again assemble against us, crying out against you. Metzger, Textual Commentary, p. 451.) 61 Robert Hanna, A Grammatical Aid to the Greek New Testament (Grand Rapids: Baker, 1983), p. 223; Moule, Idiom-Book, p. 79.) 62 Compare Robertson, Grammar, p. 1187.) 63 Blass and Debrunner, Greek Grammar, #209.1.) )