364. THE SECOND PREACHING CAMPAIGN: IMPRISONED AT PHILIPPI
€ Come over into Macedonia, and help us €
After returning to Antioch with the decrees of the Jerusalem Conference, Paul € s mind returned to the Ecclesias established during his first campaign. He desired to revisit them and discussed the proposition with Barnabas. Barnabus wanted to take Mark, his relation (Col. 4:10), but Paul refused because he had lost confidence in him (Acts 15:38; 13:13). Neither party would yield and so they went different ways. Barnabas and Mark sailed to Cyprus, but Paul chose Silus and € went through Syria and Cilicia € . Silas was a delegate from the Conference (15:22) and is called Silvanus in the Epistles (1 Thess. 1:1; 2 Thess. 1:1; 1 Peter 5:12). He was a Jew who, like Paul, also had Roman citizenship (Acts 16:37-38).
From this beginning the gospel was, by God € s direction, to spread to new areas: the Spirit was to guide them into Greece and Achaia.
The aim of this lesson is to learn to be cheerful in tribulation for Christ € s sake.
Acts 15:36 € 16:40
CIRCUMCISION OF TIMOTHY: DECREES DELIVERED (Acts 16:1-5).
When Paul revisited the ecclesias at Lystra and Derbe he was impressed with a certain young man called Timothy. Timothy had previously witnessed the persecutions that came on Paul at Iconium and Lystra and had shown himself faithful (cp. Acts 14:19-20; 2 Tim.3:11). € Him would Paul have to go forth with him € . It was known that because his father was a Greek he was uncircumcised. So Paul circumcised him. This may seem strange when it is remembered that Paul was carrying a decree not requiring it! But Paul was on a preaching campaign, a principle of which was, € to the Jew first € (Acts 13:46). In this way he would have access to the Jews: € unto the Jews I became as a Jew, that I might gain the Jews € (1 Cor. 9:19-23). Thus he overcame an obstacle which would have prevented him from preaching to Jews.
To the ecclesias Paul delivered the € decrees € (Gk. € dogmata € ) of the Conference. This was the twofold effect of € establishing the ecclesias in the faith € and increasing their numbers (v.5). Sound doctrine brought both consolidation and growth.
THE MACEDONIAN CALL (Acts 16:6-11).
Three times the Spirit intervened to redirect Paul € s route:
- Verse 6 € They were forbidden to preach in Asia. Obviously Ephesus was not yet ready. € Asia € was a Roman province € a district of Asia Minor;
- Verse 7 € Not being permitted to go south they elected to go north to Bithynia, "but the Spirit suffered them not".
- Verses 9-10 € Their dilemma was solved by a night vision in which a man from Macedonia appealed to Paul saying, "Come over into Macedonia, and help us".
This was a clear enough instruction and so immediately the company sailed from Troas across the Aegean Sea to Neapolis. From thence they journeyed to Philippi on the Egnatian Way, the great road linking Asia and Europe.
The plea for help from Macedonia revealed how vain Greek learning was. The gospel and not Greek philosophy can answer and satisfy the great issues of life and bring joy, contentment and peace. Notice that the pronoun changes from "they" (v.8) to "we" (vv.10, 11, 15, 17), for Luke, the "beloved physician" and the author of Acts, joined the com pany at Troas (ancient Troy). It is probable that he remained at Philippi, as he says "they left" (v.40). He may have stayed there for about seven years (A.D. 53-60) as he rejoins Paul on his Third Journey: "we sailed away from Philippi" (20:5-6). If this was so, his presence would have contributed to the strength of the Ecclesia in that place as revealed in the epistle to the Philippians.
LYDIA: FIRSTFRUITS OF PHILIPPI (Acts 16:12-15).
Philippi was the "chief city of that part of Macedonia". It was situated 16 kilometres from the coastal city, Neapolis, where Paul landed. It was named after Alexander th" Great's father, Philip of Macedon. In Paul's day it was under Roman rule and raised to the status of "a colony", i.e. its citizens had privileges such as ownership of land and slaves, and ex emption from tribute. It was a miniature Rome, as it had the same laws and spirit. It seems that there was no synagogue there, for Paul, who usually went to the Jew first, went first to the river on the Sabbath. No Jews are mentioned in the rest of the narrative.
Among the women present was Lydia. Her native city was Thyatira and she acted as an agent for traders in "purple", a valuable cloth dye. Though she "worshipped God", her faith was defective. She, like Corne lius, had to hear "words whereby she might be saved" (cp. 10:2, 6; 11:14). Belief of the gospel and baptism were essential. So when she had firstly "attended to the things spoken", she was baptised. We are told that the Lord opened her heart (v.14). In this we are taught the "doctrine of election": "No man can come unto me except the Father which hath sent me draw him" (Jn. 6:44, 65; Rom. 9). The Spirit had directed Paul to Macedonia because of "hearts it had opened," like Lydia's (see v.14). She was a great woman who had a ready mind. As she had profited from their spiritual things, so she desired to show her appreciation in hospital ity. Perhaps her influence contributed to the pleasantness so evident in that ecclesia "from the first day" (Phil. 1:5).
THE DAMSEL HEALED (Acts 16:16-18). .
At Philippi there was a young woman "possessed with a spirit ot divination" Git. "of Python", cp. v. 16 mg). Python was supposed to be a huge legendary serpentine prophet which was slain by Apollo. Its spirit was still supposed to influence people. The damsel was really of unsound mind and was a kind of fortune-teller. But she was a slave both to her "masters" (Gk. kuriois, v. 16) and her disease. Now she followed Paul s company and said they were "servants" (Gk. douloi, slaves) of the Most High God. Her acquaintance with them over "many days made her realise that they could show the "way of salvation". Paul was pained at the pathetic sight. It was not good, moreover, for the Truth to be associated with fortune-telling. So he set her free from the affliction and from her masters by the power of his Lord.
STRIPES AND IMPRISONMENT (Acts 16:19-24).
This action aroused her former masters to wrath. They had been deprived of their profits (cp. 19:25-26; Rev. 18:16-18). It mattered not that the young woman was now sane, for money meant more to them than salvation! They laid hold on Paul and Silas and dragged them into the market place and laid against them the false charges of inciting rebellion and troublemaking. This was a convenient charge against strangers and was sure to succeed. They could hardly charge them with doing injury to their slave! With more emotion than reason the magistrates were swayed by the hostile mob and rent off the brethrens clothes and commanded that they be beaten. After many stripes they were cast into prison and the jailor was given strict instructions to keep them safely. Accordingly they were "thrust into the inner prison and their feet made fast" (v.24).
EARTHQUAKE AND CONVERSION (Acts 16:25-34).
But Paul and Silas were not cast down. With great strength ot mind they exemplified the exhortation of the Lord Jesus, "Blessed are ye when men shall revile you, and persecute you and shall say all manner ot evil against you falsely, for my sake. Rejoice, and be exceeding glad: tor great is your reward in heaven" (Matt. 5:11-12; cp. 1 Pet. 4:12-14; 3:14; Rom. 12:12; Acts 5:41). In great faith they sang praises in the darkness of night. The prisoners heard them and so did God. Did not God promise that His angel would "encamp round about them that fear him, and deliver them"? (Ps. 34:7; cp. Psa. 107:10-16; 146:1-7). Their singing was inter rupted by a mighty earthquake. The foundations shook, the doors swung open and the bands of all fell off. God was faithful and merciful.
The sound of the prisoners' joy brought despair and near suicide to the jailor. His life depended on the life of the prisoners. Paul could see the motions of suicide in the shadows and cried out in assurance to the jailor: "Do thyself no harm: for we are all here". These were strange prisoners indeed! He called for a light and sprang in but not in the manner ap propriate to a security guard. He fell down trembling before them!
But he was not so concerned with securing them as being made free himself! "Sirs (Lords, Gk. kurioi, cp. v.16), what must I do to be saved?" (cp. Acts 2:37; Lk. 3:10). Fear led to desire, and desire, in turn, to belief. Belief brought obedience and baptism "that same hour of the night" to "all his house". Belief in the things concerning the kingdom of God and the name of the Lord Jesus Christ, then baptism, are the essen tials for salvation (cp. Mk. 16:15-16; Acts 2:38-39; 8:12).
But how was it that the jailor and his household knew sufficient to ac cept the responsibilities of the Truth so soon? It is obvious from his ques tion in verse 30 that he was well acquainted with Paul's preaching. It was now well known and widespread for they had been there "many days" (cp. vv.17, 18, 20-21). The calm faithful demeanour of his prisoners and the singing of praises in jail after cruel stripes no doubt troubled him. Then came the earthquake which set them free. Were not these men in deed the "servants of the Most High God"? They had been honest too and had not made a break for freedom. These men were as different from the common run of mortals as was their message. He was convinc ed. That night, as the jailor and his household washed Paul and Silas' stripes, well could they say, "by their stripes we are healed" (Isa. 53:5).
DELIVERANCE AND DEPARTURE (Acts 16:35-40).
The next day the magistrates sent a message to the jailor to let Paul and Silas go free. They were afraid that the earthquake had taken place because of divine displeasure at the illegalities they had permitted the previous day. They had not even given them a trial! But Paul was not go ing to be so lightly set aside. Were they not Roman citizens? To them belonged a fair trial. Woe to those who denied Roman citizens this privilege € let alone allowed them to be beaten! When the news reached the magistrates that they were Romans, they had further cause for fear. They were frightened that they would be exposed. Paul's action had its desired effect. They came and besought them to leave the city. Their upstart pride was duly humbled.
Why did Paul do this? Was it an act of self-justification? Paul could see further than that. He was soon to leave Philippi and how would the small and inexperienced ecclesia fare in that bigoted city? Probably not well. Paul desired to teach these petty rulers a lesson. When he left, the magistrates would certainly hesitate to bring further persecution on them.
The lesson of Proverbs 18:13 applies to the magistrates € "He that answereth a matter before he heareth it, it is folly and shame unto him." There is a lesson here for us also € to be quick to hear but slow to speak and slow to wrath (Jas. 1:19).
After their deliverance from prison Paul and Silas went back to the house of Lydia, the tumult of their opponents having subsided. When they had comforted the concerned body of the faithful, they departed, Luke and Timothy apparently remaining to consolidate the ecclesia.
CHRIST AND PAUL.
When Paul later wrote to the Philippians he stressed that his desire was to be conformed to the sufferings, death and resurrection of Christ (Phil. 3:10-11; 1:29-30; 2:5). Thus he could say, "Be ye followers of me, even as I also am of Christ" (1 Cor. 11:1). The events at Philippi were a graphic portrayal of the last days of the Lord Jesus.
- Though Paul obviously did a work of God (v.18), the "masters" of the damsel did not believe but moved against him because their vested interests were threatened (cp. Jn. 15:22).
- Paul's trial was a travesty of justice. They "hated him without a cause" (v.38; Ps. 35:19; Jn. 15:25). They made a false accusation by saying he was inciting rebellion against Rome (vv. 20-21; cp. Jn.19:12; Lk. 23:2). With Silas, he was "taken from prison and from judgment" (cp. Isa. 53:7-8).
- They were beaten with "many stripes" (v.23; cp. Jn. 19:1; Isa. 53:5).
- They were cast into prison € as good as dead, even as Christ was put to death and then placed in the tomb (v.24; cp. Jn. 19:41).
- Divine displeasure was indicated by an earthquake which set them free (v.26; cp. Matt. 27:51; 28:2).
- They were set free as if by resurrection from the bondage of mortality (v.26; cp. Matt. 28:7; Acts 2:24).
- They became the saviour of life to those with whom they spoke (cp. 2 Cor. 2:16; 4:9-12).
Indeed, before their eyes Jesus Christ had been evidently set forth and crucified (Gal. 3:1; 1:16).
LESSONS FOR US:
- Paul desired to consolidate the work done on his first missionary campaign and strengthen the brethren.
- Having added Timothy and Luke to his company he was specifically guided by the Spirit into Macedonia, where he found honest and good hearts who believed and were baptised.
- The restoration of the damsel to sanity provoked the enmity of her masters, who, like many today, were more concerned with themselves and their money than spiritual values and the lives of others.
- God is faithful and delivered His servants by an earthquake. At all times His angels encamp around those who fear Him.
- The Philippian jailor is another example in Acts of the only steps to salvation € belief and baptism.
- The sufferings of Paul and Silas were similar to those of the Lord Jesus Christ. They teach the way to life.
REFERENCE LIBRARY:
"Letter to the Philippians" (T. J. Barling)
"Paul the Apostle" (W. H. Boulton) € Chapter 9
"The Story of the Bible" (H. P. Mansfield) € Vol. 13, Pages 136-155
PARAGRAPH QUESTIONS:
1. Explain how Paul was guided to Philippi.
- What do we know about the character of Lydia?
- Why did Paul circumcise Timothy?
ESSAY QUESTIONS:
- Give an account of Paul's work in Philippi.
- Describe the events leading up to Paul's imprisonment in Philippi.
- How were Paul's sufferings at Philippi similar to those of Christ's last days?
- What lessons can we learn from the example of Paul and Silas at Philippi?