6They passed through the Phrygian and Galatian region, having been forbidden by the Holy Spirit to speak the word in Asia; 7and after they came to Mysia, they were trying to go into Bithynia, and the Spirit of Jesus did not permit them; 8and passing by Mysia, they came down to Troas. 9A vision appeared to Paul in the night: a man of Macedonia was standing and appealing to him, and saying, “Come over to Macedonia and help us.” 10When he had seen the vision, immediately we sought to go into Macedonia, concluding that God had called us to preach the gospel to them.

      11So putting out to sea from Troas, we ran a straight course to Samothrace, and on the day following to Neapolis; 12and from there to Philippi, which is a leading city of the district of Macedonia, a Roman colony; and we were staying in this city for some days. 13And on the Sabbath day we went outside the gate to a riverside, where we were supposing that there would be a place of prayer; and we sat down and began speaking to the women who had assembled.

First Convert in Europe

      14A woman named Lydia, from the city of Thyatira, a seller of purple fabrics, a worshiper of God, was listening; and the Lord opened her heart to respond to the things spoken by Paul. 15And when she and her household had been baptized, she urged us, saying, “If you have judged me to be faithful to the Lord, come into my house and stay.” And she prevailed upon us.

      16It happened that as we were going to the place of prayer, a slave-girl having a spirit of divination met us, who was bringing her masters much profit by fortune-telling. 17Following after Paul and us, she kept crying out, saying, “These men are bond-servants of the Most High God, who are proclaiming to you the way of salvation.” 18She continued doing this for many days. But Paul was greatly annoyed, and turned and said to the spirit, “I command you in the name of Jesus Christ to come out of her!” And it came out at that very moment.

      19But when her masters saw that their hope of profit was gone, they seized Paul and Silas and dragged them into the market place before the authorities, 20and when they had brought them to the chief magistrates, they said, “These men are throwing our city into confusion, being Jews, 21and are proclaiming customs which it is not lawful for us to accept or to observe, being Romans.”

Paul and Silas Imprisoned

      22The crowd rose up together against them, and the chief magistrates tore their robes off them and proceeded to order them to be beaten with rods. 23When they had struck them with many blows, they threw them into prison, commanding the jailer to guard them securely; 24and he, having received such a command, threw them into the inner prison and fastened their feet in the stocks.

      25But about midnight Paul and Silas were praying and singing hymns of praise to God, and the prisoners were listening to them; 26and suddenly there came a great earthquake, so that the foundations of the prison house were shaken; and immediately all the doors were opened and everyone’s chains were unfastened. 27When the jailer awoke and saw the prison doors opened, he drew his sword and was about to kill himself, supposing that the prisoners had escaped. 28But Paul cried out with a loud voice, saying, “Do not harm yourself, for we are all here!” 29And he called for lights and rushed in, and trembling with fear he fell down before Paul and Silas, 30and after he brought them out, he said, “Sirs, what must I do to be saved?”

The Jailer Converted

      31They said, “Believe in the Lord Jesus, and you will be saved, you and your household.” 32And they spoke the word of the Lord to him together with all who were in his house. 33And he took them that very hour of the night and washed their wounds, and immediately he was baptized, he and all his household. 34And he brought them into his house and set food before them, and rejoiced greatly, having believed in God with his whole household.

      35Now when day came, the chief magistrates sent their policemen, saying, “Release those men.” 36And the jailer reported these words to Paul, saying, “The chief magistrates have sent to release you. Therefore come out now and go in peace.” 37But Paul said to them, “They have beaten us in public without trial, men who are Romans, and have thrown us into prison; and now are they sending us away secretly? No indeed! But let them come themselves and bring us out.” 38The policemen reported these words to the chief magistrates. They were afraid when they heard that they were Romans, 39and they came and appealed to them, and when they had brought them out, they kept begging them to leave the city. 40They went out of the prison and entered the house of Lydia, and when they saw the brethren, they encouraged them and departed.

Parallel Verses

New American Standard Bible (©1995)
Now while they were passing through the cities, they were delivering the decrees which had been decided upon by the apostles and elders who were in Jerusalem, for them to observe.

GOD'S WORD® Translation (©1995)
As they went through the cities, they told people about the decisions that the apostles and spiritual leaders in Jerusalem had made for the people.

King James Bible
And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem.

Douay-Rheims Bible
And as they passed through the cities, they delivered unto them the decrees for to keep, that were decreed by the apostles and ancients who were at Jerusalem.

Darby Bible Translation
And as they passed through the cities they instructed them to observe the decrees determined on by the apostles and elders who were in Jerusalem.

English Revised Version
And as they went on their way through the cities, they delivered them the decrees for to keep, which had been ordained of the apostles and elders that were at Jerusalem.

Webster's Bible Translation
And as they went through the cities, they delivered to them the decrees to keep that were ordained by the apostles and elders who were at Jerusalem.

Weymouth New Testament
As they journeyed on from town to town, they handed to the brethren for their observance the decisions which had been arrived at by the Apostles and Elders in Jerusalem.

World English Bible
As they went on their way through the cities, they delivered the decrees to them to keep which had been ordained by the apostles and elders who were at Jerusalem.

Young's Literal Translation
And as they were going on through the cities, they were delivering to them the decrees to keep, that have been judged by the apostles and the elders who are in Jerusalem,

Cross References

Acts 11:30 And this they did, sending it in charge of Barnabas and Saul to the elders.

Acts 15:2 And when Paul and Barnabas had great dissension and debate with them, the brethren determined that Paul and Barnabas and some others of them should go up to Jerusalem to the apostles and elders concerning this issue.

Acts 15:4 When they arrived at Jerusalem, they were received by the church and the apostles and the elders, and they reported all that God had done with them.

Acts 15:6 The apostles and the elders came together to look into this matter.

Acts 15:28 "For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these essentials:

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 16

It is some rebuke to Barnabas that after he left Paul we hear no more of him, of what he did or suffered for Christ. But Paul, as he was recommended by the brethren to the grace of God, so his services for Christ after this are largely recorded; we are to attend him in this chapter from place to place, wherever he came doing good, either watering or planting, beginning new work or improving what was done. Here is, I. The beginning of his acquaintance with Timothy, and taking him to be his assistant (v. 1-3). II. The visit he made to the churches for their establishment (v. 4, 5). III. His call to Macedonia (after a restraint he had been under from going to some other places), and his coming to Philippi, the chief city of Macedonia, with his entertainment there (v. 6-13). IV. The conversion of Lydia there (v. 14, 15). V. The casing of an evil spirit out of a damsel (v. 16-18). VI. The accusing and abusing of Paul and Silas for it, their imprisonment, and the indignities done them (v. 19-24). VII. The miraculous conversion of the jailer to the faith of Christ (v. 25-34). VIII. The honourable discharge of Paul and Silas by the magistrates (v. 35-40).

Verses 1-5

Paul was a spiritual father, and as such a one we have him here adopting Timothy, and taking care of the education of many others who had been begotten to Christ by his ministry: and in all he appears to have been a wise and tender father. Here is,

I. His taking Timothy into his acquaintance and under his tuition. One thing designed in the book of the Acts is to help us to understand Paul's epistles, two of which are directed to Timothy; it was therefore necessary that in the history of Paul we should have some account concerning him. And we are here accordingly told, 1. That he was a disciple, one that belonged to Christ, and was baptized, probably in his infancy, when his mother became a believer, as Lydia's household was baptized upon her believing, v. 15. Him, that was a disciple of Christ, Paul took to be his disciple, that he might further train him up in the knowledge and faith of Christ; he took him to be brought up for Christ. 2. That his mother was a Jewess originally, but believed in Christ; her name was Eunice, his grandmother's name was Lois. Paul speaks of them both with great respect, as women of eminent virtue and piety, and commends them especially for their unfeigned faith (2 Tim. 1:5), their sincerely embracing and adhering to the doctrine of Christ. 3. That his father was a Greek, a Gentile. The marriage of a Jewish woman to a Gentile husband (though some would make a difference) was prohibited as much as the marriage of a Jewish man to a Gentile wife, Deu. 7:3. Thou shalt no more give thy daughter to his son than take his daughter to thy son; yet this seems to have been limited to the nations that lived among them in Canaan, whom they were most in danger of infection from. Now because his father was a Greek he was not circumcised: for the entail of the covenant and the seal of it, as of other entails in that nation, went by the father, not by the mother; so that his father being no Jew he was not obliged to circumcision, nor entitled to it, unless when he grew up he did himself desire it. But, observe, though his mother could not prevail to have him circumcised in his infancy, because his father was of another mind and way, yet she educated him in the fear of God, that though he wanted the sign of the covenant he might not want the thing signified. 4. That he had gained a very good character among the Christians: he was well reported of by the brethren that were at Lystra and Iconium; he had not only an unblemished reputation, and was free from scandal, but he had a bright reputation, and great encomiums were given of him, as an extraordinary young man, and one from whom great things were expected. Not only those in the place where he was born, but those in the neighbouring cities, admired him, and spoke honourably of him. He had a name for good things with good people. 5. That Paul would have him to go forth with him, to accompany him, to give attendance on him, to receive instruction from him, and to join with him in the work of the gospel-to preach for him when there was occasion, and to be left behind in places where he had planted churches. Paul had a great love for him, not only because he was an ingenious young man, and one of great parts, but because he was a serious young man, and one of devout affections: for Paul was always mindful of his tears, 2 Tim. 1:4. 6. That Paul took him and circumcised him, or ordered it to be done. This was strange. Had not Paul opposed those with all his might that were for imposing circumcision upon the Gentile converts? Had he not at this time the decrees of the council at Jerusalem with him, which witnessed against it? He had, and yet circumcised Timothy, not, as those teachers designed in imposing circumcision, to oblige him to keep the ceremonial law, but only to render his conversation and ministry passable, and, if it might be, acceptable among the Jews that abounded in those quarters. He knew Timothy was a man likely to do a great deal of good among them, being admirably qualified for the ministry, if they were not invincibly prejudiced against him; and therefore, that they might not shun him as one unclean, because uncircumcised, he took him and circumcised him. Thus to the Jews he became as a Jew, that he might gain the Jews, and all things to all men, that he might gain some. He was against those who made circumcision necessary to salvation, but used it himself when it was conducive to edification; nor was he rigid in opposing it, as they were in imposing it. Thus, though he went not in this instance according to the letter of the decree, he went according to the spirit of it, which was a spirit of tenderness towards the Jews, and willingness to bring them off gradually from their prejudices. Paul made no difficulty of taking Timothy to be his companion, though he was uncircumcised; but the Jews would not hear him if he were, and therefore Paul will humour them herein. It is probable that it was at this time that Paul laid his hands on Timothy, for the conferring of the gift of the Holy Ghost upon him, 2 Tim. 1:6.

II. His confirming the churches which he had planted (v. 4, 5): He went through the cities where he had preached the word of the Lord, as he intended (ch. 15:36), to enquire into their state. And we are told,

1. That they delivered them copies of the decrees of the Jerusalem synod, to be a direction to them in the government of themselves, and that they might have wherewith to answer the judaizing teachers, and to justify themselves in adhering to the liberty with which Christ had made them free. All the churches were concerned in that decree, and therefore it was requisite they should all have it well attested. Though Paul had for a particular reason circumcised Timothy, yet he would not have that drawn into a precedent; and therefore he delivered the decrees to the churches, to be religiously observed; for they must abide by the rule, and not be drawn from it by a particular example.

2. That this was of very good service to them. (1.) The churches were hereby established in the faith, v. 5. They were confirmed particularly in their opinion against the imposing of the ceremonial law upon the Gentiles; the great assurance and heat wherewith the judaizing teachers pressed the necessity of circumcision, and the plausible arguments they produced for it, had shocked them, so that they began to waver concerning it. But when they saw the testimony, not only of the apostles and elders, but of the Holy Ghost in them, against it, they were established, and did not longer waver about it. Note, Testimonies to truth, though they may not prevail to convince those that oppose it, may be of very good use to establish those that are in doubt concerning it, and to fix them. Nay, the design of this decree being to set aside the ceremonial law, and the carnal ordinances of that, they were by it established in the Christian faith in general, and were the more firmly assured that it was of God, because it set up a spiritual way of serving God, as more suited to the nature both of God and man; and, besides, that spirit of tenderness and condescension which appeared in these letters plainly showed that the apostles and elders were herein under the guidance of him who is love itself. (2.) They increased in number daily. The imposing of the yoke of the ceremonial law upon their converts was enough to frighten people from them. If they had been disposed to turn Jews, they could have done that long since, before the apostles came among them; but, if they cannot be interested in the Christian privileges without submitting to the Jews' yoke, they will be as they are. But, if they find there is no danger of their being so enslaved, they are ready to embrace Christianity, and join themselves to the church. And thus the church increased in numbers daily; not a day passed but some or other gave up their names to Christ. And it is a joy to those who heartily wish well to the honour of Christ, and the welfare of the church and the souls of men, to see such an increase.

Calvin's Commentary

1. And he came to Derbe and Lystra; and, behold, there was there a certain disciple named Timotheus, the son of a certain faithful woman, a Jewess, and his father was a Grecian. 2. He was well reported of by the brethren which were at Lystra and Iconium. 3. Paul would have him to go with him; and when he had taken him he circumcised him, because of those Jews which were in those places. For they all knew that his father was a Grecian. 4. And as they passed through the cities, they delivered to them to be kept the decrees which were decreed by the apostles and elders which were at Jerusalem. 5. And so the churches were confirmed in the faith, and abounded in number daily.

1. Luke doth now begin to declare what were the proceedings of Paul after that Barnabas and he were separate. And first he showeth, that he took to his company at Lystra Timothy to be his companion. But, to the end we may know that Paul did nothing rashly, or without good consideration, Luke saith plainly, that Timothy was such a man as the brethren did well like of, and that they gave testimony of his godliness; for thus doth he speak word for word. And so Paul himself observeth the like choice, which he elsewhere commandeth to be made in choosing ministers, (1 Timothy 3:7.) Neither is it to be thought, that those prophecies did even then come to light wherewith Timothy was set forth and adorned by the Spirit, as Paul doth testify elsewhere, (1 Timothy 1:18.) But there seemeth to be some disagreement in that, in that Luke saith that Timotheus was well reported of amongst the brethren; and Paul will have him to have a good report of those who are without, who is chosen to be a bishop. I answer, that we must principally look unto the judgment of the godly, as they be sole meet witnesses, and do alone rightly discern well and wisely according to the Spirit of God; and that we ought to attribute no more to the wicked than to blind men. Therefore it appeareth that godliness and holiness of life must be judged according to the will and consent of godly men; that he be counted worthy to be a bishop whom they commend. Notwithstanding, I confess that even this also is required in the second place, that the very infidels be enforced to commend him; lest the Church of God come in danger [172] of their slanders and evil speaking, if it commit [permit] itself to be governed by men of evil report.

3. He circumcised him, because of the Jews. Luke doth plainly express that Timothy was not circumcised, because it was necessary it should be so, or because the religion of that sign did continue as yet, but that Paul might avoid an offense. Therefore there was respect had of men, whereas the matter was free before God. Wherefore, the circumcising of Timothy was no sacrament, as was that which was given to Abraham and his posterity, (Genesis 17:13;) but an indifferent ceremony which served only for nourishing of love, and not for any exercise of godliness.

Now, the question is, whether it were lawful for Paul to use a vain sign, whose signification and force was abolished; for it seemeth a vain thing when there is a departure made from the institution of God. But circumcision was commanded by God to continue only until the coming of Christ. To this question I answer, that circumcision did so cease at the coming of Christ, that, notwithstanding the use thereof was not quite abolished by and by; but it continued free, until all men might know that Christ was the end of the law, by the more manifest revelation of the light of the gospel.

And here we must note three degrees. The first is, that the ceremonies of the law were so abolished by the coming of Christ, that they did neither any longer appertain unto the worship of God, neither were they figures of spiritual things, neither was there any necessity to use them. The second is, that the use thereof was free, until the truth of the gospel might more plainly appear. The third, that it was not lawful for the faithful to retain them, save only so far forth as the use thereof served for edification, neither was there any superstition thereby fostered; though that free power to use them, whereof I have spoken, be not without exception, because there was a divers respect to be had of ceremonies. For circumcision was not in the same place wherein the sacrifices were, which were ordained for the purging [expiating] of sins. Wherefore it was lawful for Paul to circumcise Timotheus; it had not been lawful for him to offer a sacrifice for sin. This is, indeed, a general thing, that all the worship of the law did cease at the coming of Christ, (because it was to continue but for a time,) as touching faith and conscience; but concerning the use we must know this, that it is indifferent, and left in the liberty of the godly for a short time, so far as it was not contrary to the confession of faith. We must note the shortness of time whereof I speak, to wit, until the plain manifestation of the Gospel; because some learned men are grossly deceived in this point, who think that circumcision doth yet take place [173] among the Jews; whereas Paul teacheth, that it is superfluous when we are buried with Christ by baptism, (Colossians 2:11,12.) It was better and more truly said in the old proverb, That the synagogue was to be buried with honor.

Now it resteth that we declare how far forth the use of circumcision was indifferent. That shall easily appear by the manner of the liberty. Because the calling of the Gentiles was not as yet generally known, it was meet that the Jews should have some prerogative granted them. Therefore, until it might be better known that the adoption was deducted from the lineage and kindred of Abraham unto all the Gentiles, it was lawful, so far as edification did require, to retain the sign of difference. For seeing that Paul would not circumcise Titus, and doth avouch that the same was well done, (Galatians 2:3,) it followeth that it was not lawful to use this ceremony always and without choice. Therefore they were to have respect unto edification, and unto the public commodity of the Church. Because he could not circumcise Titus, unless he would betray the doctrine [174] of the Gospel, and lay himself open to the slanders of the adversaries, he abstained from the free use of the ceremony, which he did use in Timotheus, when he saw that it was profitable for the Church. Hereby it doth easily appear what horrible confusion doth reign in Popery. There is there a huge heap of ceremonies, and to what end but that hey may have instead of one veil of the old temple an hundred. God did abrogate those ceremonies which he had commanded, that the truth of the Gospel might shine more clearly. Men durst take upon them to bring in new, and that without keeping any measure. After this came in a wicked surmise, that all these serve for the worship of God. At length followed the devilish confidence of merit. Now, forasmuch as it is evident enough that such ceremonies are neither veils nor sepulchres wherewith Christ is covered, but rather stinking dunghills wherein faith [175] and religion are choked, those who make the use thereof generally free do ascribe more to the Pope than the Lord granteth to his law. It is to no end to speak of the mass and of such filthiness which contain in themselves manifest idolatry.

They all knew this. Luke telleth us that this was Paul's drift, to make an entrance for Timotheus unto the Jews, lest they should abhor him as a profane man. They knew all (saith he) that his father was a Grecian. Therefore, because the mothers had no power over their children, they were fully persuaded that he was uncircumcised. Let the readers not here by the way, how miserable the bondage of the people of God was then. Eunice, mother to Timotheus, was one of the small remnant which the very Jews themselves counted a monster, and yet, being married to a man which was an infidel, she durst not consecrate her children to God. No, she durst not so much as give them the external sign of grace, and yet she ceased not therefore to instruct her son of a child holily in the fear of God, and in his true worship--an example surely worthy to be followed of women, whom their husbands affray with their tyrannous government, from keeping and training up their children and families chastely in true godliness. Grecian is taken in this place for a Gentile, after the old and common custom of the Scripture.

4. They delivered them the decrees to keep. In these words Luke doth signify unto us how desirous Paul was of peace. The best and strongest bond to keep and foster peace among the churches, was to keep that which was set down by the apostles. When Paul taketh great pains about that, he taketh great heed lest through his fault there arise any trouble. And let us remember that that continued but for a time. Because, so soon as he seeth the danger of offense cease, he doth quite unburthen the churches, and setting apart the decree, he maketh that free which the apostles had their forbidden. And yet doth he not cancel or violate by that abrogation that which the apostles had decreed, or contemn the authors themselves; because they were not determined to establish a perpetual law, but only to mitigate for a short time that which might hurt weak consciences; as I did more at large declare in the former chapter. Whereby the folly of the Papists is sufficiently refuted, who do grievously lay to our charge that we be far unlike Paul, because we will have the consciences of the godly governed by the Word of God alone, setting light by the decrees of the Church, as they call them, and not to be subject to the will of men. But, as I have already said, Paul meant nothing less than to ensnare men's consciences in the snare of necessity, for he is not contrary to himself, when he crieth in other places, that

"all things are clean to the clean," (Titus 1:15.)

And again,

"He which is clean eateth all things," (Romans 14:2.)

And again,

"The kingdom of God is not meat and drink," (Romans 14:17.)

And again,

"Meat doeth not commend us to God," (1 Corinthians 8:8.)

Again,

"Eat all things which are sold in the shambles, asking no question for conscience sake," (1 Corinthians 10:25.)

But in one word he reconcileth those things which might otherwise seem to disagree, when he commanded to abstain from things sacrificed to idols, for another's man conscience sake. Nevertheless, he taketh great heed that he bind not godly souls with the laws of men.

Therefore we attempt nothing at this day which is contrary to or disagreeing with Paul. But the Papists mock us too grossly when they compare their laws with the decrees of the apostles. The apostles invented no new worship of God, they had erected no new spiritual government; but for the desire they had to maintain peace, they exhorted the Gentiles that they would yield a little to the Jews. Before the Pope can excuse his laws under this color, he must first change them wholly. And as for us, seeing that the Papists do place the spiritual worship of God in man's inventions, and translate the right which belongeth to God alone unto men, that they may reign as lords over souls; we are enforced manfully to withstand them, unless through treacherous silence we will betray the grace gotten by the blood of Christ. Now, what likelihood can there be between three decrees set down for the help and comfort of the weak, and an infinite heap of laws, which doth not only oppress miserable souls with the weight thereof, but also swallow up faith? We know the complaint of Augustine writing to Januarius, that the Church was wickedly laden even then with too great a burden of traditions. Could he, I pray you, suffer the bondage of these times, which is almost a hundred times harder and heavier?

5. The churches were confirmed. By this we gather, that that which Luke setteth down, or rather touched concerning the decrees of the apostles, was, as it were, put in by the way, being not much appertinent unto the matter. [176] For he commendeth a far other fruit of Paul's doctrine, when he saith that the churches were confirmed in the faith. Therefore Paul did so order external things, that he was principally careful for the kingdom of God, which consisteth in the doctrine of the gospel, and doth far surpass and surmount external order. Therefore those decrees were mentioned, inasmuch as they were expedient for maintaining concord, that we might know that the holy man had a care thereof. But religion and godliness hath the former place, whose sole foundation is faith; which again doth stay itself upon the pure Word of God, and doth not depend upon men's laws. Now, by this example, Luke pricketh us forward to proceed continually, lest, at the beginning, sloth or neglect of profiting come upon us. Also the way to increase faith is expressed, to wit, when the Lord doth stir us up by the industry of his servants; as at that time he used the labor and diligence of Paul and his companions. When he addeth immediately that they were also increased in number, he commendeth another fruit of preaching, and yet he doth therewithal signify unto us, that the more those profit in faith who are first called, the more do they bring unto Christ; as if faith did creep abroad unto others by branches. [177]

Footnotes:

[172] "Obnoxia sit," be subjected to.

[173] "Locum adhuc habere apud Judaeos," is still binding on the Jews.

[174] "Puram doctrinam," the pure doctrine.

[175] "Sincera fides," sincere faith.

[176] "Accessorium," accessory.

[177] "Propagine," by propagation.

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How to Secure a Prosperous Voyage
'And after [Paul] had seen the vision, immediately we endeavoured to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them. 11. Therefore ... we came with a straight course.'--ACTS xvi. 10, 11. This book of the Acts is careful to point out how each fresh step in the extension of the Church's work was directed and commanded by Jesus Christ Himself. Thus Philip was sent by specific injunction to 'join himself' to the chariot of the Ethiopian statesman. …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Riot at Philippi
'And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew them into the marketplace unto the rulers, 20. And brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city, 21. And teach customs, which are not lawful for us to receive, neither to observe, being Romans. 22. And the multitude rose up together against them: and the magistrates rent off their clothes, and commanded to beat them. 23. And when they had laid many …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Great Question and the Plain Answer
'He brought them out, and said, Sirs, what must I do to be saved? 31. And they said, Believe on the Lord Jesus Christ, and thou shall be saved.'--ACTS xvi. 30, 31. The keeper of a Macedonian jail was not likely to be a very nervous or susceptible person. And so the extraordinary state of agitation and panic into which this rough jailer was cast needs some kind of explanation. There had been, as you will all remember, an earthquake of a strange kind, for it not only opened the prison doors, but shook …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Household Salvation
To allure and encourage you to long for family religion, I have selected this text this morning. God grant it may answer the purpose designed. May many here have a spiritual hunger and thirst, that they may receive the blessing which so largely rested upon the Philippian jailer. Note in our text five things. We have a whole household hearing the word, a whole household believing it, a whole household baptized, a whole household working for God, and then, a whole household rejoicing. I. Observe, first, …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

Lydia, the First European Convert
WE MAY LAUDABLY EXERCISE CURIOSITY with regard to the first proclamation of the gospel in our own quarter of the globe. We are happy that history so accurately tells us, by the pen of Luke, when first the gospel was preached in Europe, and by whom, and who was the first convert brought by that preaching to the Savior's feet. I half envy Lydia that she should be the leader of the European band; yet I feel right glad that a woman led the van, and that her household followed so closely in the rear. …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

The Cry of the Heathen
And now, beloved, having thus prefaced our discourse, we have another observation to make before we proceed to a full discussion of the text. What an instance of Divine sovereignty we have in our text! He who is wise can see sovereignty everywhere in the work of salvation, but how clearly is it present here. Bithynia must not hear the gospel; the apostle desires to go and preach it there; but as yet, it seems, God does not intend that Bithynia should be evangelised. He desires to tarry in Asia, and …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

The Heavenly Father
ACTS xvi. 24-28. God that made the world, and all that therein is, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands . . . For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring. I told you last Sunday of the meaning of the days of the week; but one day I left out--namely, Tuesday. I did so on purpose. I wish to speak of that day by itself in this sermon. I told you how our forefathers worshipped …
Charles Kingsley—The Good News of God

Note
THERE is a passage in an old writer which throws so much light on some points mentioned in this paper, that I make no excuse for giving it to the reader in its entirety. It comes from a work which is little known and less read. It has done me good, and I think it may do good to others. "When a man is awakened, and brought to that, that all must be brought to, or to worse,' What shall I do to be saved!' (Acts 16:30-31), we have the apostolic answer to it: ' Believe on the Lord Jesus Christ, and thou …
John Charles Ryle—The Upper Room: Being a Few Truths for the Times

Saving Faith.
And brought them out, and said, Sirs, what must I do to be saved? And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.--ACTS xvi. 30,31. This is one of the most abused texts in the Bible, and one which, perhaps, has been made to do quite as much work for the devil as for God. Let every saint present, ask in faith for the light of the Holy Ghost, while we try rightly to apply it. Let us enquire:-- 1. Who are to believe? 2. When are they to believe? 3. How are …
Catherine Booth—Godliness

Directions to Sinners.
Text--What shall I do to be saved.--Acts xvi. 30. THESE are the words of the jailor at Philippi, the question which he put to Paul and Silas, who were then under his care as prisoners. Satan had, in many ways, opposed these servants of God in their work of preaching the Gospel, and had been as often defeated and disgraced. But here, at Philippi, he devised a new and peculiar project for frustrating their labors. There was a certain woman at Philippi, who was possessed with a spirit of divination, …
Charles Grandison Finney—Lectures on Revivals of Religion

Measures to Promote Revivals.
Text.--These men, being Jews, do exceedingly trouble our city and teach customs which are not lawful for us to receive, neither to observe, being Romans.--Acts xvi. 20, 21. "THESE men," here spoken of, were Paul and Silas, who went to Philippi to preach the Gospel, and very much disturbed the people of that city, because they supposed the preaching would interfere with their worldly gains. And so they arranged the preachers of the Gospel before the magistrates of the city, as culprits, and charged …
Charles Grandison Finney—Lectures on Revivals of Religion

The Missionary on the Sea Shore.
"And a vision appeared to Paul in the night: There stood a man of Macedonia and prayed him saying, Come over into Macedonia, and help us."--Acts 16:9. "Wei schaumt so feierlich zu unsern Fuessen." [65]F. de la Motte Fouque. transl., Jane Borthwick, 1858 Dark mighty Ocean, rolling to our feet! In thy low murmur many voices meet, The sound of distant lands brought strangely near To Fancy's ear. From shores unknown comes the sweet Sabbath bell, New languages the old glad tidings tell, We hear the …
Jane Borthwick—Hymns from the Land of Luther

Chrysostom Evades Election to a Bishopric, and Writes his Work on the Priesthood.
About this time several bishoprics were vacant in Syria, and frequent depositions took place with the changing fortunes of orthodoxy and Arianism, and the interference of the court. The attention of the clergy and the people turned to Chrysostom and his friend Basil as suitable candidates for the episcopal office, although they had not the canonical age of thirty. Chrysostom shrunk from the responsibilities and avoided an election by a pious fraud. He apparently assented to an agreement with Basil …
St. Chrysostom—On the Priesthood

The Christian's Peace and the Christian's Consistency
PHILIPPIANS i. 21-30 He will be spared to them--Spiritual wealth of the paragraph--Adolphe Monod's exposition--Charles Simeon's testimony--The equilibrium and its secret--The intermediate bliss--He longs for their full consistency--The "gift" of suffering Ver. 21. +For to me, to live is Christ+; the consciousness and experiences of living, in the body, are so full of Christ, my supreme Interest, that CHRIST sums them all up; +and to die+, the act of dying,[1] +is gain+, for it will usher me in …
Handley C. G. Moule—Philippian Studies

The Martyrs of Lyons and vienne (Ad 177)
Many other martyrs suffered in various parts of the empire under the reign of Marcus Aurelius. Among the most famous of these are the martyrs of Lyons and Vienne, in the south of France (or Gaul, as it was then called), where a company of missionaries from Asia Minor had settled with a bishop named Pothinus at their head. The persecution at Lyons and Vienne was begun by the mob of those towns, who insulted the Christians in the streets, broke into their houses, and committed other such outrages against …
J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation

Scotland and Ireland
The only thing which seems to be settled as to the religious history of Scotland in these times, is that a bishop named Ninian preached among the Southern Picts between the years 412 and 432, and established a see at Whithorn, in Galloway. But in the Year of St. Ninian's death, a far more famous missionary, St. Patrick, who is called "the Apostle of Ireland," began his labours in that island. It is a question whether Patrick was born in Scotland, at a place called Kirkpatrick, near the river Clyde, …
J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation

Whether Since Christ's Passion the Legal Ceremonies Can be Observed Without Committing Mortal Sin?
Objection 1: It would seem that since Christ's Passion the legal ceremonies can be observed without committing mortal sin. For we must not believe that the apostles committed mortal sin after receiving the Holy Ghost: since by His fulness they were "endued with power from on high" (Lk. 24:49). But the apostles observed the legal ceremonies after the coming of the Holy Ghost: for it is stated (Acts 16:3) that Paul circumcised Timothy: and (Acts 21:26) that Paul, at the advice of James, "took the men, …
Saint Thomas Aquinas—Summa Theologica

In the Regions Beyond
The time had come for the gospel to be proclaimed beyond the confines of Asia Minor. The way was preparing for Paul and his fellow workers to cross over into Europe. At Troas, on the borders of the Mediterranean Sea, "a vision appeared to Paul in the night: There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us." The call was imperative, admitting of no delay. "After he had seen the vision," declares Luke, who accompanied Paul and Silas and Timothy on the journey …
Ellen Gould White—The Acts of the Apostles

Pædobaptism. Its Accordance with the Institution of Christ, and the Nature of the Sign.
1. Pædobaptism. The consideration of the question necessary and useful. Pædobaptism of divine origin. 2. This demonstrated from a consideration of the promises. These explain the nature and validity of Pædobaptism. 3. Promises annexed to the symbol of water cannot be better seen than in the institution of circumcision. 4. The promise and thing figured in circumcision and baptism one and the same. The only difference in the external ceremony. 5. Hence the baptism of the children …
John Calvin—The Institutes of the Christian Religion

Children Devoted to God. Gen. 17:7,10; Acts 16:14,15,33.
Children devoted to God. Gen. 17:7,10; Acts 16:14,15,33. [For those who practise infant Baptism.] Thus saith the mercy of the Lord, "I'll be a God to thee; I'll bless thy num'rous race, and they Shall be a seed for me." Abram believed the promised grace, And gave his sons to God; But water seals the blessing now, That once was sealed with blood. Thus Lydia sanctified her house, When she received the word; Thus the believing jailer gave His household to the Lord. Thus later saints, eternal King! …
Isaac Watts—The Psalms and Hymns of Isaac Watts

Acts 17:16-17. Athens.
[9] "Now, while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry." Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him." --Acts 17:16-17. PERHAPS the reader of this paper lives in a town or city, and sees more of bricks and mortar than of green fields. Perhaps you have some relative or friend living in a town, about whom you naturally feel a deep interest. …
John Charles Ryle—The Upper Room: Being a Few Truths for the Times

Conversion, Its Nature and Necessity.
Closely related to the doctrine of the power, or efficacy, of the divine Word--as considered in the last chapter--is the doctrine of conversion. It is the subject of conversion, therefore, that we now purpose to examine. It is an important subject. It deserves a prominent place in treating of the Way of Salvation. It is also an intensely personal subject. Each one who desires to be in the Way of Salvation is personally interested in it. The eternal destiny of every one who reads these pages is closely …
G. H. Gerberding—The Way of Salvation in the Lutheran Church

The Law Established through Faith
Discourse I "Do we then make void the law through faith? God forbid: Yea, we establish the law." Romans 3:31. 1. St. Paul, having the beginning of this Epistle laid down his general proposition, namely, that "the gospel of Christ is the power of God unto salvation to every one that believeth;" -- the powerful means, whereby God makes every believer a partaker of present and eternal salvation; -- goes on to show, that there is no other way under heaven whereby men can be saved. He speaks particularly …
John Wesley—Sermons on Several Occasions