31They said, “Believe in the Lord Jesus Christ, and you will be saved, you and your household.”32They spoke the word of the Lord to him, and to all who were in his house.
33He took them the same hour of the night and washed their stripes, and was immediately baptized, he and all his household.34He brought them up into his house, and set food before them, and rejoiced greatly, with all his household, having believed in God.
Questions where the Bible appears to say two different things, with the passages on each side set together.
Is Salvation by faith alone?Paul stacks Romans 3:28, Romans 4:13, Galatians 2:16, Galatians 3:11-12, and Ephesians 2:8-9 to insist humans are justified by faith apart from works of the la…
If a husband believes, is his wife saved also?1 Corinthians 7:14 says the unbelieving spouse is sanctified through the believing one; Acts 16:31 promises the Philippian jailer that he and his household wil…
John 1:12(v31)But as many as received him, to them he gave the right to become God’s children, to those who believe in his name:
John 3:36(v31)One who believes in the Son has eternal life, but one who disobeys the Son won’t see life, but the wrath of God remains on him.”
Acts 2:38-39(v31)Peter said to them, “Repent, and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of sins, and you will…
Romans 10:9-10(v31)that if you will confess with your mouth that Jesus is Lord, and believe in your heart that God raised him from the dead, you will be…
Acts 11:13-14(v31)He told us how he had seen the angel standing in his house, and saying to him, ‘Send to Joppa, and get Simon, who is called Peter, who will…
Show all 73 cross-references
Mark 16:16(v31)He who believes and is baptized will be saved; but he who disbelieves will be condemned.
Galatians 3:26(v31)For you are all children of God, through faith in Christ Jesus.
John 11:25-26(v31)Jesus said to her, “I am the resurrection and the life. He who believes in me will still live, even if he dies. Whoever lives and believes…
Isaiah 45:22(v31)“Look to me, and be saved, all the ends of the earth; for I am God, and there is no other.
Genesis 17:7(v31)I will establish my covenant between me and you and your offspring after you throughout their generations for an everlasting covenant, to…
1 John 5:10-13(v31)He who believes in the Son of God has the testimony in himself. He who doesn’t believe God has made him a liar, because he has not believed…
Acts 18:8(v31)Crispus, the ruler of the synagogue, believed in the Lord with all his house. Many of the Corinthians, when they heard, believed and were…
Ephesians 2:7-8(v31)that in the ages to come he might show the exceeding riches of his grace in kindness toward us in Christ Jesus; for by grace you have been…
John 3:15-16(v31)that whoever believes in him should not perish, but have eternal life. For God so loved the world, that he gave his one and only Son, that…
Acts 4:12(v31)There is salvation in no one else, for there is no other name under heaven that is given among men, by which we must be saved!”
Acts 15:11(v31)But we believe that we are saved through the grace of the Lord Jesus, just as they are.”
Jeremiah 32:39(v31)I will give them one heart and one way, that they may fear me forever, for their good, and the good of their children after them.
John 6:40(v31)This is the will of the one who sent me, that everyone who sees the Son, and believes in him, should have eternal life; and I will raise…
John 6:47(v31)Most certainly, I tell you, he who believes in me has eternal life.
John 7:37-38(v31)Now on the last and greatest day of the feast, Jesus stood and cried out, “If anyone is thirsty, let him come to me and drink! He who…
Acts 16:32(v31)They spoke the word of the Lord to him, and to all who were in his house.
Galatians 3:22(v31)But the Scripture imprisoned all things under sin, that the promise by faith in Jesus Christ might be given to those who believe.
Genesis 18:19(v31)For I have known him, to the end that he may command his children and his household after him, that they may keep the way of Yahweh, to do…
Romans 5:1-2(v31)Being therefore justified by faith, we have peace with God through our Lord Jesus Christ; through whom we also have our access by faith…
1 Corinthians 1:16(v33)(I also baptized the household of Stephanas; besides them, I don’t know whether I baptized any other.)
Acts 16:15(vv31, 33)When she and her household were baptized, she begged us, saying, “If you have judged me to be faithful to the Lord, come into my house and…
Habakkuk 2:4(v31)Behold, his soul is puffed up. It is not upright in him, but the righteous will live by his faith.
John 20:31(v31)but these are written, that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name.
Romans 15:13(v34)Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope, in the power of the Holy Spirit.
Galatians 3:14(v31)that the blessing of Abraham might come on the Gentiles through Christ Jesus, that we might receive the promise of the Spirit through faith.
Acts 13:38-39(v31)Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins, and by him everyone who believes is…
Romans 11:16(v31)If the first fruit is holy, so is the lump. If the root is holy, so are the branches.
Acts 2:46(v34)Day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and…
Acts 8:36(v31)As they went on the way, they came to some water, and the eunuch said, “Behold, here is water. What is keeping me from being baptized?”
Romans 1:16(v32)For I am not ashamed of the Good News of Christ, because it is the power of God for salvation for everyone who believes, for the Jew first,…
Isaiah 12:1-3(v34)In that day you will say, “I will give thanks to you, Yahweh; for though you were angry with me, your anger has turned away and you comfort…
Isaiah 55:12(v34)For you shall go out with joy, and be led out with peace. The mountains and the hills will break out before you into singing; and all the…
Isaiah 58:7-11(v34)Isn’t it to distribute your bread to the hungry, and that you bring the poor who are cast out to your house? When you see the naked, that…
Isaiah 61:10(v34)I will greatly rejoice in Yahweh! My soul will be joyful in my God, for he has clothed me with the garments of salvation. He has covered me…
Luke 10:33-34(v33)But a certain Samaritan, as he traveled, came where he was. When he saw him, he was moved with compassion, came to him, and bound up his…
Luke 15:32(v34)But it was appropriate to celebrate and be glad, for this, your brother, was dead, and is alive again. He was lost, and is found.’ ”
Acts 8:39(v34)When they came up out of the water, the Spirit of the Lord caught Philip away, and the eunuch didn’t see him any more, for he went on his…
Acts 11:14(v34)who will speak to you words by which you will be saved, you and all your house.’
Acts 16:25(v33)But about midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them.
Romans 5:11(v34)Not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation.
Colossians 1:27-28(v32)to whom God was pleased to make known what are the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope…
1 Thessalonians 2:8(v32)Even so, affectionately longing for you, we were well pleased to impart to you, not the Good News of God only, but also our own souls,…
1 Timothy 1:13-16(v32)although I used to be a blasphemer, a persecutor, and insolent. However, I obtained mercy, because I did it ignorantly in unbelief. The…
Philemon 1:7(v34)For we have much joy and comfort in your love, because the hearts of the saints have been refreshed through you, brother.
Proverbs 16:7(v33)When a man’s ways please Yahweh, he makes even his enemies to be at peace with him.
Isaiah 11:6-9(v33)The wolf will live with the lamb, and the leopard will lie down with the young goat, the calf, the young lion, and the fattened calf…
Isaiah 57:17-18(v34)I was angry because of the iniquity of his covetousness and struck him. I hid myself and was angry; and he went on backsliding in the way…
Matthew 25:35-40(v33)for I was hungry, and you gave me food to eat. I was thirsty, and you gave me drink. I was a stranger, and you took me in. I was naked, and…
Mark 16:15(v32)He said to them, “Go into all the world, and preach the Good News to the whole creation.
Luke 5:29(v34)Levi made a great feast for him in his house. There was a great crowd of tax collectors and others who were reclining with them.
Luke 15:22-25(v34)“But the father said to his servants, ‘Bring out the best robe, and put it on him. Put a ring on his hand, and sandals on his feet. Bring…
Luke 19:6(v34)He hurried, came down, and received him joyfully.
Luke 19:9(v33)Jesus said to him, “Today, salvation has come to this house, because he also is a son of Abraham.
Acts 10:33-43(v32)Therefore I sent to you at once, and it was good of you to come. Now therefore we are all here present in the sight of God to hear all…
Acts 16:23(v33)When they had laid many stripes on them, they threw them into prison, charging the jailer to keep them safely,
Acts 16:27-29(v34)The jailer, being roused out of sleep and seeing the prison doors open, drew his sword and was about to kill himself, supposing that the…
Romans 1:14(v32)I am debtor both to Greeks and to foreigners, both to the wise and to the foolish.
Romans 5:2(v34)through whom we also have our access by faith into this grace in which we stand. We rejoice in hope of the glory of God.
Galatians 5:6(v33)For in Christ Jesus neither circumcision amounts to anything, nor uncircumcision, but faith working through love.
Galatians 5:13(v33)For you, brothers, were called for freedom. Only don’t use your freedom for gain to the flesh, but through love be servants to one another.
Galatians 5:22(v34)But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faith,
Ephesians 3:8(v32)To me, the very least of all saints, was this grace given, to preach to the Gentiles the unsearchable riches of Christ,
Philippians 4:4(v34)Rejoice in the Lord always! Again I will say, “Rejoice!”
Philippians 4:17(v34)Not that I seek for the gift, but I seek for the fruit that increases to your account.
1 Thessalonians 4:9-10(v34)But concerning brotherly love, you have no need that one write to you. For you yourselves are taught by God to love one another, for indeed…
James 2:14-17(v34)What good is it, my brothers, if a man says he has faith, but has no works? Can faith save him? And if a brother or sister is naked and in…
1 Peter 1:6-8(v34)Wherein you greatly rejoice, though now for a little while, if need be, you have been grieved in various trials, that the proof of your…
1 John 3:18(v34)My little children, let’s not love in word only, or with the tongue only, but in deed and truth.
73 distinct cross-references across this passage (74 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (23 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv31, 33, 3431. Believe in the Lord Jesus. This is but…
31. Believe in the Lord Jesus. This is but a short, and, to look to, a cold and hungry definition of salvation, and yet it is perfect to believe in Christ. For Christ alone hath all the parts of blessedness and eternal life included in him, which he offereth to us by the gospel; and by faith we receive them, as I have declared, (Acts 15:9.) And here we must note two things; first, that Christ is the mark whereat faith must aim; and, therefore, men’s minds do nothing else but wander when they turn aside from him. Therefore, no marvel if all the divinity of Popery be nothing else but an huge lump and horrible labyrinth; because, neglecting Christ, they flatter themselves in vain and frivolous speculations. Secondly, we must note, that after we have embraced Christ by faith, that alone is sufficient to salvation. But the latter member, which Luke addeth by and by, doth better express the nature of faith, Paul and Silas command the keeper of the prison to believe in the Son of God. Do they precisely stay in this voice [word] only? Yea, it followeth in Luke, in the text, [context,] that they preached the word of the Lord. Therefore, we see how the faith is not a light or dry opinion concerning unknown things, but a plain and distinct knowledge of Christ conceived out of the gospel. Again, if the preaching of the gospel be absent, there shall no faith remain any longer. To conclude, Luke coupleth faith with preaching and doctrine; and after that he hath briefly spoke of faith, he doth, by way of exposition, show the true and lawful way of believing. Therefore, instead of that invention of entangled faith, whereof the Papists babble, let us hold faith unfolded in the word of God, that it may unfold to us the power of Christ.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators1599 · Public DomainOn v33God with one selfsame hand woundeth and healeth, when…
God with one selfsame hand woundeth and healeth, when it pleaseth him.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv31–3431 And they said, Believe on the Lord Jesus…
31 And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.
Ver. 31. Believe on the Lord Jesus] This is the condition on our part required; or rather a stipulation that God hath promised to work in us and for us.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv31–34Believe on the Lord Jesus Christ; this is the…
Believe on the Lord Jesus Christ; this is the sum of the gospel. Christ, apprehended by faith, serves for wisdom, righteousness, sanctification, and redemption, as 1Co 1:30. But then this precious faith must be such as works by love, as purifies the heart, Act 15:9, as overcometh the world, 1Jo 5:4, as quenches the fiery darts of the devil, Eph 6:16, and is deservedly called, a most holy faith, Jud 1:20.
Thou shalt be saved, and thy house; thou shalt by this means come to obtain that life thou dost so much desire after; and not only thyself, but (God gives more than we ask) thy children and family shall be saved; inasmuch as the covenant, where it is entered into, is not only with them, but with their children.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt1703 · Public DomainOn vv33–34Behold how sudden and strange a change was wrought…
Behold how sudden and strange a change was wrought in this gaoler. Before his conversion he was cruel, barbarous, and hard-hearted; now he is meek, merciful, and compassionate. He that before had beaten, imprisoned, and hurt the holy apostles’ feet in the stocks, now pities them, mourns over them, and washes their stripes.
Learn thence, That religion, and the grace of God, soften and mollify the hardest hearts, sweeten the sourest natures, and change the most barbarous and bloody dispositions. Behold this gaoler, before his conversion, a savage persecutor, a tiger, and a vulture, like the demoniac in the gospel, exceeding fierce: but now dispossessed of his fury, and by grace turned into a lamb for meekness, and a dove for innocency.
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Observe, 2. How the gaoler believing, he and all his house were baptized. The apostle denied not baptism to the gaoler’s household, upon the gaoler’s sincere profession of the Christian faith; yet no doubt he promised to use his utmost endeavours to bring them to the knowledge and obedience of Jesus Christ.
Observe, lastly, How improbable it is that the gaoler and his household were baptized by dipping. We do not deny the lawfulness of baptizing by immersion; but we cannot assert the absolute and indispensable necessity of it. St. Paul, who was newly washed, and his sores dress, occasioned by stripes, cannot be supposed either to go out himself, or to carry the gaoler and all his family, in the dead of the night, to the river or a pond to baptize them; neither is it in the least probable, that St. Paul himself was baptized by dipping. He arose, and was baptized; and when he had received meat, he was strengthened. Act 9:18-19
The context may convince us, that he was baptized in his lodgings, being sick and weak, having fasted three days, and being in a very low condition, partly by his miraculous vision, and partly by his extraordinary fasting: it was no ways probable that Ananias should carry him out to a river in that condition, to plunge him in cold water. Dipping, then surely, cannot be so essential unto baptism, as for want of it to pronounce the baptism of all the reformed churches throughout the world to be null and void, as some amongst us do.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill1763 · Public DomainOn vv31–34And they said, believe in the Lord Jesus Christ,....…
And they said, believe in the Lord Jesus Christ,.... Not with a bare historical faith, as only to believe that he was the Son of God, and the Messiah, and that he was come in the flesh, and had suffered, and died, and rose again, and was now in heaven at the right hand of God, and would come again to judge both quick and dead, for there may be such a faith and no salvation; but so as to look unto him alone for life and salvation, to rely upon him, and trust in him; to commit himself, and the care of his immortal soul unto him, and to expect peace, pardon, righteousness, and eternal life from him; the answer is much the same our Lord returned to the Jews, when they asked, though not with the same affection and sincerity as this man, what they must do to work the works of God, Joh 6:28.
And thou shalt be saved; from sin, and all its miserable effects and consequences; from the curses of the law, from the power of Satan, from the evil of the world, from the wrath of God, hell and damnation: this is to be understood of a spiritual and eternal salvation; for it is said, after that the jailer was inquiring about it, being terrified in his conscience with a sense of sin and wrath; and between believing in Christ, and being saved with an everlasting salvation, there is a strict and inseparable connection, Mar 16:16 though not faith, but Christ is the cause and author of salvation; faith spies salvation in Christ, goes to him for it, receives it from him, and believes unto it:
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and thy house; or family, provided they believe in Christ also, as they did, Act 16:34 or otherwise there can be no salvation, for he that believeth not shall be damned.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv31, 33, 34Thou shalt be saved and thy household - If…
Thou shalt be saved and thy household - If ye believe. They did so, and were saved.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv31–34Verse 31. Believe on the Lord Jesus] Receive the…
Verse 31. Believe on the Lord Jesus] Receive the religion of Christ, which we preach, and let thy household also receive it, and ye shall be all placed in the sure way to final salvation.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn v31Act 16:31-34. And they said, Believe on the Lord…
Act 16:31-34. And they said, Believe on the Lord Jesus Christ — Whom it is our office to preach as the great and only Saviour; and confide wholly in him for salvation; loving, obeying, and living to his glory. As Paul had preached a considerable time at Philippi, the jailer, before this, must have heard of Jesus Christ, perhaps oftener than once: thou shalt be saved — Now and for ever, from every evil; and thy house too, if they also believe. “The meaning cannot be, that the eternal salvation of his family could be secured by his faith, but that his believing in Christ would be the best security of his family from present danger; and that, if they also themselves believed, they would be entitled to the same spiritual and everlasting blessings with himself; which declaration Paul might the rather add, as it is probable that many of them, under this terrible alarm, had attended the master of the family into the dungeon.” And they spake unto him the word of the Lord — That is, Paul declared more fully to them the contents and design of the gospel, giving them a brief account of the person and offices of the Lord Jesus, and of his life, doctrine, miracles, death, resurrection, and ascension; all which Silas confirmed by his testimony. And Paul’s discourse on these subjects was so powerfully convincing, that both the jailer, and all the members of his family, became real converts to Christianity, and were baptized straightway. And he took them the same hour, and washed their stripes — Which still remained unhealed. It should not be forgotten, that the apostles had not the power of working miraculous cures when they pleased, either on themselves or on their dearest friends. Nor was it expedient they should; since it would have frustrated many wise designs of God, which were answered by their sufferings. And when he had brought them into his house — After the solemn rite of baptism had been performed; he set meat before them, and rejoiced — In the knowledge which he had obtained of Christ, and the way of salvation through him. Thus faith makes a man joyful, prudent, liberal: believing in God — In the one living and true God; a very different being from the gods in which he had before believed. With all his house — Who, it seems, were all equally impressed with Paul’s sermon as the jailer himself was. Such were the transactions of this memorable night; and those of the next morning were not much less remarkable.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv31–34Believe on the Lord Jesus Christ - This was…
Believe on the Lord Jesus Christ - This was a simple, a plain, and an effectual direction. They did not direct him to use the means of grace, to pray, or to continue to seek for salvation. They did not advise him to delay, or to wait for the mercy of God. They told him to believe at once; to commit his agitated, and guilty, and troubled spirit to the Saviour, with the assurance that he should find peace. They presumed that he would understand what it was to believe, and they commanded him to do the thing. And this was the uniform direction which the early preachers gave to those inquiring the way to life. See the notes on Mat 16:16. Compare the notes on Act 8:22.
And thy house - And thy family. That is, the same salvation is equally adapted to, and offered to your family. It does not mean that his family would be saved simply by his believing, but that the offers had reference to them as well as to himself; that they might be saved as well as he. His attention was thus called at once, as every man’s should be, to his family. He was reminded that they needed salvation, and he was presented with the assurance that they might unite with him in the peace and joy of redeeming mercy. Compare the notes on Act 2:39. It may be implied here that the faith of a father may be expected to be the means of the salvation of his family. It often is so in fact; but the direct meaning is, that salvation was offered to his family as well as himself, implying that if they believed they should also be saved.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn v33Was baptized, being first told what he was to…
Was baptized, being first told what he was to believe, and do. (Witham) --- Hence Catholics draw a very plausible argument for the baptism of infants, as it is very probable there were some infants in the family. See Estius, in different location.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv31–34Believe on the Lord Jesus Christ, and thou shalt…
Believe on the Lord Jesus Christ, and thou shalt be saved--The brevity, simplicity, and directness of this reply are, in the circumstances, singularly beautiful. Enough at that moment to have his faith directed simply to the Saviour, with the assurance that this would bring to his soul the needed and sought salvation--the how being a matter for after teaching.
thou shalt be saved, and thy house--(See on Luk 19:10).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv31–3431. Believe—And what a mighty amount did that word…
31. Believe—And what a mighty amount did that word believe embrace in its simple self! Become a full believer in Christ here in pagan Roman Philippi! It meant full self-surrender, in face of whatever persecution, of body, soul, and spirit, of life, name, and history, over to Christ. Yet, instantly, completely, and probably forever, was this great revolution of soul completed! Even here faith, justification, and inner regeneration by the effusion of the Spirit, preceded and were the condition of the external regeneration by the affusion of baptism.
And thy house—The apostle to all appearance says this, unknowing whether the jailer had infants or adult offspring. If the former, they were brought under that recognised salvation which both the Old and New Testament presupposes for infants within the nursery of the Church. Their condition under the old dispensation would have been realized forthwith by circumcision; and, by parity, under the new, by baptism. Through Christ the infant is a true member of the spiritual Church; baptism is the visible recognition of that membership.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv31–3431. Believe on the Lord Jesus Christ] The oldest…
31. Believe on the Lord Jesus Christ] The oldest authorities omit Christ. The word would not have the same significance for a Gentile as for a Jew, and may well have been omitted in the address to the jailor. What was asked from Gentile converts was to accept Jesus as their Lord. The men whom he had just called “Lords” point him to the only “Lord.”
and thy house] With the thought that what the head of the family did would be followed by the members. (Cp. Act_16:15.) They were, we see in the next verse, willing hearers.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv31–34(31) And they said, Believe on the Lord Jesus…
(31) And they said, Believe on the Lord Jesus Christ.—The plural pronoun is not without significance. St. Paul was not the only teacher. Silvanus also took part in the work of conversion. The words have naturally become, as it were, the crucial instance—standing nearly on the same level as that of the penitent robber on the cross—of the conditions of salvation. To believe in Christ, with all that this faith involved, was to obtain salvation, i.e., deliverance from sin, and not only from the penalty of sin, in this world and in the world to come. The Greek presents a contrast which is lost in the English. He had called them by the usual title of respect, Kyrii (= Sirs, or Lords); they answer that there is one Kyrios, the Lord Jesus Christ, who alone can save.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv31–34Jesus for Jesus Christ, A.V. and T.R.; thou and…
Jesus for Jesus Christ, A.V. and T.R.; thou and thy house for and thy house, A.V.
The faith that saves.
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Introduce by a review of the incidents connected with the text. Both the prisoners and the jailor heard the songs and prayers of the apostles; and the jailor had in all probability heard of the testimony of the Pythoness (ver. 17), so he was in a measure prepared for sudden conviction. There are historical hints of a serious earthquake occurring in this district at this time, and the effects described, loosening doors from their jambs and staples from the walls, are quite such as might be caused by earthquake. The anxiety of the jailor was aroused by the certainty that his own life would be forfeited if any of his prisoners had escaped. No allowance would be made for the extraordinary cause of such escape. Suicide was the Roman"s way of escaping from what he esteemed to be disgrace. St. Paul"s words, "We are all here," exactly met the occasion, and removed the man"s fears. Then came a tumult of emotions. The man seemed to feel that God was there, and these men were his servants. In a sudden impulse he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas, and brought them out, and said, "Sirs, what must I do to be saved?" St. Paul sets before him Jesus, and says, "Believe on the Lord Jesus Christ, and thou shalt be saved." What is this faith that saves? We observe that our Lord always asked for it, or expected to find it, or reproached men for the lack of it. To the blind man he said," Dost thou believe on the Son of God?" To the Syrophoenician woman he said, "O woman, great is thy faith." Of the centurion he said, I have not found so great faith, no, not in Israel." Of the men who let the sufferer down through the roofing, it is said, "When Jesus saw their faith." Of the people at Capernaum the sad remark is made, "He did not, many mighty works there because of their unbelief." And the apostles also required faith. "All that believed... had all things common." "If thou believest with all thine heart, thou mayest." "Faith cometh by hearing." "With the heart man believeth unto righteousness." "The just shall live by faith." "Perceiving that he had faith to be healed." Faith is seldom won by mere descriptions of what faith is. Such descriptions too often only hinder and bewilder. Faith is most surely won by setting forth the great Object of faith, Jesus Christ, crucified and risen, and able to save unto the uttermost. From the text we note two points.
I THE FAITH THAT SAVES IS FAITH IN A PERSON. Illustrate from the appeal at Pentecost. "That same Jesus... both Lord and Christ". (Act_2:36) The application of the sermon connected with the healing of the lame man is, "God, having raised up his Son Jesus, sent him to bless. (Act_3:26) Philip drew near to the eunuch, and "preached unto him Jesus." Peter said to the sick Aeneas, "Jesus Christ maketh thee whole." To Paul of Tarsus the Person Jesus appeared and spoke. At Athens Paul declared that God would judge the world by one Man whom he had appointed. The object of saving faith is
(1) not any scheme of doctrine;
(2) not any historical record;
(3) not any finished work,
conceived as distinct from a living person with a present power. A salvation that was a mental apprehension of a form of truth could not suit everybody. Trust in a person is possible to everybody. So Christ"s own way of salvation is this: "He that hath the Son of God hath life." And the apostles" way is: "Believe on the Lord Jesus Christ, and thou shalt be saved." But it may be urged that we must know something about Jesus if we are to trust him. It may be answered that the essentials of a saving knowledge are very few and very simple. They are these: Jesus was the promised Messiah; Jesus lived a life of innocence and self-denial; Jesus died on the cross, a sacrifice for sin; Jesus rose from the grave that he might have power to redeem; and Jesus lives, able to save us now. It is Christ himself lifted up who draws all men unto him.
II THE FAITH THAT SAVES IS FAITH WITH THE HEART. Minds believe doctrines, hearts trust persons. It is necessary to distinguish carefully between faith in a thing and faith in a person. We believe things on reasons which can be submitted to the intellect. We believe persons because we feel their goodness, their character. Illustrate by the trust of a child in a father; of a patient in his physician; of a wife in her husband. It is that kind of faith or trust which the Lord Jesus seeks to win as the condition in us to which he may respond with his saving grace. If we "know him" well, we shall find in him just the goodness which will make our faith in him easy. Do you say, "Is the Lord Jesus really one whom I may fully trust"? See him taking the children in his arms. See him speaking so tenderly to the woman who was bathing his feet with her tears. See him talking to Mary in the Bethany home, whose "eyes were homes of silent prayer." See him standing up on the great day of the feast, and yearning over the multitude, and calling them to come to him, and drink, and live forever. See him on his very cross praying for his murderers. Surely we can trust him. Our hearts respond to such goodness. He is worthy of our love. Appeal that Jesus is really God manifest, God revealing himself to your soul. He would win your love. What will your response to him be? B.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn v32And they spake unto him the Word of the…
Act_16:32-40
And they spake unto him the Word of the Lord, and to all that were in his house.
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Household salvation
It sometimes happens that a good man has to go alone to heaven: Gods election has separated him from the midst of an ungodly family. But though grace does not run in the blood, yet it frequently happens that God, by means of one of a household, draws the rest to Himself. Bunyan, in the first part of his Pilgrims Progress, describes Christian as a lonely traveller. The second part, however, exhibits family piety, and many a gentle spirit has found it sweeter than the former. It is most natural and proper that your desire for the salvation of others should, first of all, rest upon your own families. If charity begins at home, so, assuredly, piety will. Let Abrahams prayer be for Ishmael, let Hannah pray for Samuel, let Andrew first find his brother Simon, and Eunice train her Timothy. Observe--
I. A whole household hearing the word. If we are to have household conversion there must be a household hearing of the Word.
1. Now many fathers never hear the Word of God, because they regard the Sabbath as a day of laziness.
2. The mothers must hear the Word as well as the fathers. Many of them do, but many are detained at home with the children. Now it is the duty of every father, if he does not keep a servant, to take his turn with the wife and let her have her fair share of opportunity for hearing the gospel.
3. Then the children also must be thought of. We desire to see them converted as children. There is no need that they should wait until they are grown up, and have run into sin. Let the little ones be brought to hear the gospel. Let it be said of you, as of Judah, who stood before the Lord, with their little ones, their wives, and their children.
4. Then there are the servants. You cannot honestly pray God to save your household unless you give the whole household an opportunity of being saved.
II. A whole household believing (Act_16:34).
1. They were new hearers, and yet they all believed. Is it not a sad fact that many of my old hearers have not believed? Oh! the responsibilities that are heaped up upon gospel-hardened sinners!
2. They were most unlikely hearers. In the society and associations of a jail there was very little that could be likely to improve the mother, to benefit the children, or elevate the servants. Yet how often are the most unlikely persons led to the Saviour. How true is it still of many who are outwardly religious, that the publicans and harlots enter into the kingdom of heaven before them. This is an encouragement to you who work in the slums of this vast city.
3. Yet they were converted, there and then. I do not know how long Pauls sermon was; he was a wise man, and I should not think he would preach a long sermon in the dead of the night, just after an earthquake. As the lightning flash can split the oak from its loftiest bough to the earth in a second, so the ever blessed lightning of Gods Spirit can cleave the heart of man in a moment.
4. It is said particularly of them all that they believed. Was that the only thing? Could it not be said that they all prayed? I daresay it could, and many other good things; but then faith was at the root of them all.
5. Though converted suddenly, all of them were, nevertheless, very hearty converts. They were quick to do all that in them lay for the apostle, and for the good cause. It is delightful to meet your hearty Christian, who, when he gave his heart to Jesus, meant it, and devoted his whole body, soul, and spirit to the good Lord who had bought him with His blood.
III. A whole household baptized.
1. He was baptized--the jailer. Then all his followed.
2. This was done straightway. There was not one who wished to have it put off till he had tried himself a little. In those days no one had any scruple or objection to obey. No minister has any right to refuse to baptize any person who professes faith in Jesus Christ, unless there be some glaring fact to cast doubt upon the candidates sincerity.
IV. A whole household at work for God. They all did something. The father called for a light, the servants bring the torches. Here is work for himself, and for gentle hands to do: to wash out the grit that had come there through their lying on their backs on the dungeon floor, and to mollify and bind up their wounds. There was suitable occupation for the mother and for the servants, for they set meat before the holy men. The kitchen was sanctified to supply the needs of the ministers of Christ. Even our children when they are saved can do something for the Master. The little hand that drops its halfpence into the offering-box, out of love to Jesus, is accepted of the Lord. The young child trying to tell its brother or sister of the dear Saviour who has loved it is a true missionary of the Cross.
V. A family all rejoicing.
1. If the family had been left a fortune they would have rejoiced, but they had found more than all the worlds wealth at once in finding a Saviour, therefore were they glad.
2. Though their joy sprang mainly from their believing, it also arose from their being baptized, for the Ethiopian, after he was baptized, went on his way rejoicing. In keeping His commandments there is great reward.
3. They rejoiced, no doubt, because they had an opportunity of serving the Church in waiting upon the apostle. They felt glad to think that Paul was at their table. And Christian people are never so happy as when they are busy for Jesus.
4. I have no doubt that their joy was permanent. There would not be any quarrelling in that house now, no disobedient children, no short-tempered father, no fretful mother, no purloining servants, no eye servers. Conclusion: That household is now in glory. With some of you the father is in heaven, and the mother is on the road, but the children! With others, your little ones have gone before you, and your grandsire is also in glory; but, ah! husband and wife, your faces are turned towards the ways of sin. There will be broken households around the throne, and if it could mar their joy--if anything could--it would be the thought that a son or husband is absent while the wife and mother sing the endless song. This is the last question, Will my family be there? Will yours be there? (C. H. Spurgeon.)
Belief, baptism, blessing
The gospel, attended by the Spirit of God, is always victorious; but it is very pleasant to make notes of its victories. The gospel came to Lydia, a devout woman, who worshipped God, although she did not know the Lord Jesus Christ. She was a woman of tender heart, and she was soon won. Well, says one, that is an instance of what the gospel does with delicate, tender, gentle natures. Now, here is an old soldier; he has been in the wars, he has earned distinction, and has been appointed to the office of jailer at Philippi, an office of some importance under the Roman Emperor. He is a man who knows the sight of blood; he is of a coarse, though apparently honest, disposition. He keeps prisoners, and that is not an office that brings much gentleness with it; and he is under very stern law. He is as hard as a bit of the lower millstone. What will the gospel do with him? It triumphed as much in the jailer at Philippi as it did in the lady from Thyatira. I want specially to call your attention to this point; the Philippian jailer stands before us as one who was converted and baptized, and who brought forth useful fruit all in the compass of an hour or so. Straightway, says my text. It also says, The same hour of the night. In a great many cases conversion may be said to be a slow work. I do not think that it really is so; but it appears to be so. There is the early training, there is the awakening of conscience, there is the seeking to find Christ. We have a great many people round us who are very slow. Why it is, I do not know; for this is not a slow age. People are fast enough about the things of this world. We cannot travel fast enough. I have no doubt that the work of grace is very gradual in some people; it is like the sunrise in this country. I am sure that you cannot tell, on foggy mornings, when the sun does rise. A man cannot be somewhere between condemnation and justification; there is no land in between. The man is either condemned on account of sin, or he is justified through the righteousness of Christ; he cannot be between those two states; so that, after all, in its essence, salvation must be an instantaneous thing.
I. In this Philippian jailers case everything is sharp, clear, distinct. In considering it, I will first call your attention to the fact that here is a person converted at once.
1. There was no previous thought. There is nothing that I can imagine in his previous life that led up to it. He had not been plied with sermons, instructions, invitations, entreaties. Nothing could be a greater contrast than the ethics of Rome and the teachings of Christ. What do you think impressed this man?
2. I think, in part, it may have been the behaviour of Paul and Silas. They had no curses on their lips when he made their feet fast in the stocks. He went to bed that night with many thoughts of a new character. Who were these men? Who was this Jesus of whom they spoke?
3. Then, in the middle of the night, a singular miracle was wrought. The prison was shaken by an earthquake. The idea of being lost has come over him. It is not that he is afraid to die, for he is about to put himself to death; but he is afraid of what is to follow after death. He is a lost man, and therefore he asks, What must I do to be saved?
4. Now it is that he is plainly told the way of salvation. It was put with great brevity, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. Probably he did not understand it when he heard it; and so they spake unto him the Word of the Lord, and to all that were in his house. It is a happy circumstance that the gospel is so simple. There are certain preachers who seem as if they must mystify it, like the negro, who said, Brethren, I have read you a chapter, and now I will confound it. No doubt there are many who are always making out the gospel to be a very difficult thing to understand; philosophical, deep, and so on; but it was meant for the common people, and the gospel is suitable to be preached to the poor.
II. Here is a person confessing his faith at once. He was baptized, he and all his, straightway. Should a person be baptized as soon as he believes? As a rule, yes; but there may be good reasons why he should not be.
1. There was no good reason for delay in this mans case, for, in the first place, his conversion was clear as noonday.
2. In his case, also, there was no other reason for delay. In the case of many young persons, there are reasons for delay.
3. In this mans case, note also, that he was not hindered by selfish considerations. Had the jailer been like some people that I know of, he would hove found plenty of reasons for delaying his baptism. First, he would have said, Well, it is the middle of the night. Would you have me be baptized at this hour? He would have said that he did not know that there were conveniences for baptism, for it is so easy to find it inconvenient when you do not like it. He might also have said, I do not know how the magistrates will like it. He did not care about the magistrates. Perhaps he would lose his situation. He did not take his situation into consideration. Then, what would the soldiers in the Philippian colony say when they heard that the jailer had been baptized into the name of Christ? Oh, the guffaws of the guard room, the jokes that there would be all over Philippi! This brave man did not take those things into consideration; and if he did, he dismissed them in a moment.
4. The fact was, this man was in downright earnest, and therefore he would not delay his baptism. He had enlisted in the army of Christ, and he would wear Christs regimentals straightway.
III. Now, here is a person useful at once. Useful? What could he do? Well, he did all he could.
1. He performed an act of mercy: He took them the same hour of the night, and washed their stripes. Dear, good men, they were covered all over with the marks of the Roman rods. I do not know that he could have done anything better to show his sincere repentance. He washed their stripes; and when he had done that, and had been baptized, we read that he brought them into his house, and set meat before them.
2. Thus he exercised hospitality. He used his hands and his bath in washing the disciples; now he uses his table, his larder, and his dining room to entertain them. What more could he do? Seeing that it was the middle of the night, I cannot think of anything more that he could do. So now, if you love the Lord, if you have only just believed in Him, begin to do something for Him at once. It is a pity that we have so many Christian people, so-called, who do nothing for Christ, literally nothing. They have paid their pew-rent, perhaps; and that is all Christ is to have out of them! We want to have a Church in which all the members do something, in which all do all they can, in which all are always doing all they can, for this is what our Lord deserves to have from a living, loving people bought with His precious blood.
IV. Here is a person perfectly happy at once. When the jailer bad brought Paul and Silas into his house, he set meat before them, and rejoiced, believing in God with all his house. Oh, that was a happy, happy time! He rejoiced, believing in God with all his house.
1. He rejoiced that he was saved. His heart kept beating, Hallelujah! hallelujah! hallelujah! As he sat at that table with his two strange guests, he had indeed cause for joy. His sin was forgiven; his nature was changed; he had found a Saviour.
2. And then he rejoiced that all his household were saved. What a delight it was to see all his household converted! There was his wife. If she had not been converted, it would have been a very awkward thing for him to have asked Paul and Silas in to that midnight meal. I do not like it when you count up your household and leave out Mary Ann, the little servant girl, the last you have had in. You treat her as a drudge; but if she has come into your family, reckon her to be a part of your household; and pray God that they may all be converted.
3. The jailers rejoicing was also a seal of the Spirit upon his fidelity. (C. H. Spurgeon.)
Conversion--its means and tests
Looking now more especially at the human side of this instance of an immense moral and spiritual change in the Philippian jailer, let us think, under the guidance of this example, of conversion, its means and tests. Certainly here is an evident conversion. If ever man were squarely turned about, this jailer was. He is no spurious instance of conversion, like Mr. Facing-Both-Ways, in Bunyans Pilgrims Progress.
I. Consider the means of conversion. It seems to me we can divide these means into two sorts--subsidiary and essential. Means subsidiary.
1. The prayers and songs of Paul and Silas. What I mean is that I am sure the brave and beautiful carriage of themselves by Paul and Silas under all his unnecessarily harsh treatment of them--for he far exceeded his instructions--must have made some impression upon the jailer. And it seems to me that this must have been a kind of outlying and subsidiary cause of the jailers conversion. It is a kind of gospel that even such stupid and cruel eyes as this jailers must read. And something of blessing is bound to come of it. It is likely to make a path for somebodys conversion. Let us see to it that even amid the most painful circumstances we carry ourselves as Christians should.
2. The shock of the earthquake and the opened doors and the unloosed bonds of the prisoners, and Pauls beautiful calming of the jailers fear when he would have killed himself, since, if the prisoners had escaped, according to the Roman law death must have been visited on him. This jailer was stirred through his whole nature. In the grip of the earthquake he was convinced of his own helplessness; in Pauls calm bravery he felt himself confronted by the presence of a strange moral power; in the apostles service, in preventing the escape of the prisoners, to him who had been so needlessly cruel, who in harshness had so far exceeded his instructions, the jailer found himself smitten by a new sense of shame--shock, I think that is the word for it. The man was thrown out of his old bad routine into strange and other thoughts about his cruelty and his sin. Well, I do not think conversion possible unless it be preceded by something to which this shock is parallel. It may be an influence very steady and gentle. It may be the quiet result of the education of a Christian home; but somehow, in some way, the man must be, as this jailer was, actually and squarely confronted by the necessity of change in himself. Means essential--Faith. The Greek for Sirs in Act_16:30, and Lord in Act_16:31, is the same. He addresses them as Sires or Lords; they reply, Trust in the one and only Sire or Lord Jesus Christ. Faith is the only and lonely Jesus Christ: this is the essential means of conversion.
II. The tests of conversion.
1. Rejoicing hearing of the Lords word (Act_16:32). A man really turned toward the Lord will want to know all he can about Him.
2. Immediate change of life (Act_16:33). The cruel jailer becomes at once the merciful man.
3. Immediate confession of Christ (Act_16:33). And was baptized. A thoroughly converted man will not attempt to be a secret Christian.
4. Helpfulness (Act_16:34). And when he had brought them into his house, he set meat before them. That is to say, there is a quick instinct of ministry in him.
5. Joy in the new life (Act_16:34). And rejoiced. When a man turns towards God, God floods him, and that is utmost joy.
6. The mans home is changed (Act_16:34). Believing in God wish all his house. A conversion which does not help a mans home amounts to little. Mark also that here is certainly a sudden conversion. The influences which lead up to it may be long, as they are in many cases may be quick, as in this ease; but the conversion, the turning, is, in the nature of the case, sudden. Do not be afraid of sudden conversions. (Homiletic Review.)
And he took them the same hour of the night and washed their stripes.
First fruits of repentance
It was the jailer and his wife, as Chrysostom conceits it, whom by the name of Euodias and Syntiche. St. Paul enrolls in the book of life (Php_4:2). See the meanest relief done to Christ and His members hath a patent of eternity. A little manna, but a vanishing meteor, lay it up in the ark, it never putrefies. The cheapest alms to Christ and His Church, the memory of it shall never be abolished. For the purpose of the words, conceive them to be an holy action of this convert, following upon and so manifesting and expressing the truth of his conversion. A few words, a small action in appearance, and yet a powerful evidence of his new birth. This small work, dipped and coloured in the blood of Paul, appears like that red thread on the hand of the newborn child, as a testimony of his birthright; and stands here upon record, and hangs, like Rahabs scarlet thread, fastened on his house as a pledge of his salvation. Indeed, as Basil speaks, tis his first sacrifice of thanks he offers for his conversion; a sacrifice, an whole burnt offering, and yet not by fire, but by water kindled and enflamed. First, conceive this action of his, in respect of his person, that doth exercise and perform it, as it arises from him and is his action. He washed them. Look first upon him as a man quickened and enlivened with a principle of faith, and then conceive this action of his, as tis a fruit of his faith. So soon as he believed, presently the same hour he washed their stripes. And the observation hence is briefly thus much: That a true believer is readily and presently a religious worker. Faith is not a frontlet to thine eyes only in illumination, but tis a tablet on thine hands for employment and action. The work of faith and labour of love, St. Paul unites them, and they are never asunder, and that upon a threefold ground.
I. The very life and being of faith makes it naturally working. As at the beginning the Lord created trees with fruit on them, not a trunk or a stock, but flourishing and abundant, so in our new creation, the tree of faith, tis presently furnished with the fruit of piety. See how suddenly in this convert the seedtime, and the spring, and harvest do follow each other. A lively faith, it longs to be working, like St. Johns converts, seeks employment presently. What shall I do? Deny it working, you deprive it of being; like the soul, it stays no longer in the body than it may act and quicken it; hinder the actions of life, it forsakes us presently. O let thine heart by faith be bathed and warmed in the blood of Christ, and thou mayest as well keep the fire from burning, and the sun from shining, and the heavens from moving, as true faith from working.
II. Except thy faith be lively and working, tis an unuseful faith, altogether unprofitable.
1. That St. James assures thee (Jam_2:14), It cannot save him. The working faith, though it do not purchase heaven, yet it effectually procures it; it abhors works as merits, embraces them as means.
2. Tis not light, but heat, that purges and purifies; not a contemplative notion swimming in the brain, but a devoted affection seated in the heart. Nay--
3. Tis only the working faith that obtains thy pardon: in this case, though faith be actually destitute, yet tis such a faith as will be industrious. God gives grace unto it as to a poor beggar, but not as to a lazy one, and faith receives it with an empty hand, but not with an idle one.
III. Except thy faith be active and operative tis no way acceptable. In this case, as thine outward services without inward faith, like the emperors sacrifice that had no heart in it, are prodigious and loathsome, so the inwards of faith, without the body and-substance of works, are offals and refuse. God, saith Gregory, requires not only the shake breast of faith, but the heave shoulder and arm of obedience. Before thou believest, God freely forgives thee even all thine evil works, but when thou believeth He strictly exacts the performance of good. Conceive this action of washing their stripes, secondly, as arising from a second seed of grace wrought in conversion, the principle of repentance. The observation from hence is thus much: Repentance, it makes us undo all that we did before. It enforces us to befool ourselves, look back upon all our actions with grief and sorrow; make us wish and desire we had never committed them. How did this jailer now smite on his thigh, as the prophet speaks? How did he question with himself and upbraid his folly--What have I done? Oh then! in the beginning of thy life, when thou first settest out, aim right and advisedly, lest at the long run thou befool thyself. Learn this lesson, ye wise fore-plotters of what you undertake, that account it your wisdom in all other business not to be mistaken, that judge it a point of folly to excuse yourselves. Happy be you that have your action in your hand, and may take a true level. This is the fore-counsel of repentance to thee. It persuades and forewarns, as St. Paul did the mariners (chap. 27.): Undertake not this desperate voyage, it will be much damage of your goods and lives. But if thou wilt on for all this warning, then comes repentance with an after-counsel, as the same St. Paul: Sirs, you should have been advised by me, and so you should have gained this harm and loss. Consider this action of the jailer in washing their stripes as arising from, thirdly, a third principle of grace wrought in conversion, and thats as it springs from a seed and principle of renovation. And so tis an evidence and fruit of the changing and reforming his former life, and that in three several considerations.
I. This washing and cherishing the apostles, it evidences the renewing and changing of his nature and former disposition. And from hence take notice of this observation: That grace and religion mollifies, changes, and sweetens the profanest natures and most barbarous dispositions. This jailer, before a savage persecutor, like the demoniac in the gospel, exceeding fierce, no man could tame him, now behold him dispossessed of his fury, he sits at Christs feet peaceable and gentle. Religion, it persuades us and woos us, in St. Pauls language (Col_3:12). Education, laws, magistrates, may suppress for a time, but tis grace alone that can thoroughly and effectually transform us. Thus the primitive fathers undertook the performance of those desperate cures. Twas the voice of religion in their times, Hast thou an unchaste wife? Bring her to religion, twill make her temperate. Hast thou an undutiful child? Bring him to religion, twill make him obedient. Hast thou an unfaithful servant? It will teach him fidelity. Monsters of sin by the power of this have been converted into miracles of virtue.
II. It arises from the seed and principle of renovation in respect of his particular actual fault, of which he was now in present commission. He was even now exercising his barbarous cruelty towards the apostles; and in this sin the hand of God now finds him, and the guilt of this sin the mercy of God now pardons him; and therefore of all other sins, he will beware of this sin, presently puts himself into the practice of the contrary virtue. Observe, a true convert, though he resolves of a general reformation, yet, above all others, he will have a special eye at that sin which was the cause of his greatest ruin, and which God made the occasion of his rising and conversion. As a man recovered from a dangerous sickness, he carefully uses a general good diet, but especially desires preservatives and antidotes against the disease he was lately cured of. I surfeited of this meat; this proved my bane, and he knows relapses to be dangerous and deadly. A captain is careful to strengthen every corner of his castle, but that place where the enemy broke in before shall have a double watch, thats fortified especially.
III. Tis a fruit arising from the seed of renovation in respect of his private calling and profession. He is a jailer, and they, you know, are usually merciless, hard-hearted men. Now he is converted he reforms the abuses of his calling, uses his prisoners mercifully and with much pity. He shows the truth and power of his conversion in his private personal calling and profession. He is not only a good Christian, but a good jailer, hath care of his prisoners; a good father and master, all his house must be taught and baptized. Observe, the truth of conversion will evidence itself in the ordering and reforming of our personal calling. Religion, tis not a matter merely of public and common profession, dwells not in churches and temples only, but it will enter into thine house, bids itself home to thee, as Christ to Zaccheus, Come, I must lodge in thine house, have access and sway in all thine employments. Secondly, take notice of it, as it respects and passes upon these men to whom he performed it; he washed their stripes. And so the divers considerations of the object will specify the nature of the act and fruit of conversion. First, then generally and briefly conceive them as proximi, as men, brethren, and neighbours, in that common reference, so tis actus charitatis, an act of charity. And then observe, the truth of conversion will express itself in the works of love to our neighbours and brethren. This is the main evidence of our new birth.
I. Tis the best sign and proof of our love if we love our brethren. Who doth not boast of his love to God? Tis every mans profession, and we cannot convert them. Bring them to this trial, Dost thou love Him that is begotten of God; wheresoever thou seest His image and similitude? By this ye are known to he My disciples, if ye love one another.
II. God sets over this love to our brethren that they might receive the fruit and improvement of it. The benefit of our love it cannot reach Him; His self-sufficiency admits no addition from our poor charity; He makes our brethren the receivers of it.
III. This love to our brethren multiplies and strengthens and increases our love to God. Thats hearty love that rests not upon the party, whom we chiefly affect, but enlarges itself to His children and followers and all that belongs to Him. And thats the first consideration of it, as they are proximi, and so this washing, tis opus charitatis, he loves them as brethren. But, secondly, conceive them as they are afflicti, as Christians in misery and affliction, whipped and imprisoned; and then tis actus misericordiae, an action of mercy. Before we considered them as members of Christ, and so He loved them; now behold them as the afflicted members of Christ, and so now He pities them. Observe, the naturalest motion of an heart converted is to commiserate the poor saints of God, and to show mercy towards them. The works of mercy are the most kindly returns of mercy received. Wert thou furnished with all other graces, yet thou fallest short if thou wantest this one. These fruits of piety and relief to the poor saints, Christ--
1. Most strictly exacts.
2. Most graciously accepts.
3. Most bountifully rewards.
Saith Basil, Liberality to the poor saints, tis not liberality, but usury to God, and that of the highest increase. Thirdly, conceive them as they are men that were wronged and oppressed by him, and so tis an act of satisfaction. The truth of conversion as it shows itself in all duties of love and commiseration; so to those we have injured it will express itself in a due satisfaction. Without this, saith St. Augustine, all acts of repentance prove ineffectual. Nay, tis no true repentance, but a mere counterfeit. Fourthly, conceive them as they are the ministers and means of His calling; and so tis a testimony of thankfulness. These are the servants of the Most High God; these have brought the glad tidings of grace and salvation; not only their feet, but their wounds and stripes and sores are beautiful. He thankfully embraces, refreshes, and comforts them. And then give way to this observation: That the truth of this conversion will manifest itself in all fruit of thankfulness to the ministers of salvation. See now this jailer draws out the apostles, as Ebed-Melech did Jeremy, from the depth of the dungeon; makes his prison, like Obadiahs cave, to nourish these prophets; becomes a Lot and an Abraham to entertain these angels and messengers of heaven. (Bp. Brownrigg.)
Christianity self-illustrated
1. The old cause produces the old effect. Here is a man converted, and he instantly seeks to make up for the past. What did it all mean? Exactly what our own repentance must do. He tried to rub out yesterdays injury. Christianity always drives men back upon their yesterdays. The Christian says, I must pay the money that I am owing. I know that the Statute of Limitations would excuse me, but there is no statute of limitations in the regenerated heart. The penitent says, I must find out the life I once bruised, and if that life is no longer on the earth I must find some descendants, and for Davids sake I will love Mephibosheth. The religion that does this proves its own inspiration. It does not need our eloquence, nor ask for our intellectual patronage. Any argument in words may provoke a retort in words; but a jailer washing stripes undeserved, feeding hunger unmerited, will carry the day.
2. The natural result of receiving Christ into the heart is joy (verse 34). Christianity never brings gloom; it is a religion of light, morning, summer. There are three possible views of God. There is the view which afflicts the soul with a sense of terror. There is the view which elevates veneration without touching emotion. The third view is the Christian one, and that always brings with it joy. We ought to enter into joy now.
3. There are results of Christianity on the other side; hence we find that the magistrates were afraid; they sent to announce their willingness that Saul and Silas should leave the city. The bad man has a ghost on the right hand and on the left. There are earthquakes representing all kinds of physical difficulties, material alarms and afflictions. Following these came the discovery that the apostles claimed the protection of the Roman law. The bad man has no peace. The very law turned to a serpent in his grip and stung his arm. The bad man is always getting hold of the wrong end; always mistaking the case; always prosecuting the wrong party. Then add all the fears which come from spiritual doctrine, and the bad man has a poor time of it. There is no peace but in goodness; no rest but in righteousness. If thou hast turned away from thy Father in heaven, acquaint now thyself with Him and be at peace.
4. This incident throws some light upon the character of Paul. He did not tell at first that he was a Roman citizen. He kept it back until he could use it with the happiest effect. Paul was probably the only Roman citizen in the little band, and was Paul a man to get off and let the others go to prison? Now that he could smite the magistrates as with a fist of iron, he said, They have beat us … being Romans, etc. He knew how that message would bite all the soul such men had left. This is the way we should stand by one another. Mark the dignity of his innocence. As for your sergeants, we are much obliged to you for your civility, but let the gentlemen themselves put on their boots this cold morning and come down. So the magistrates, what with earthquakes, and Roman citizenships, and converted jailers, and one thing added to another, came down and said in effect, If you will be so kind, gentlemen, as to go, we shall be deeply obliged to you. In former days they besought Christ Himself to depart out of their coasts; and the bad world is always asking Christianity if it will be so kind as to leave it. It will interfere with the worlds weights and measures; with life at home and life in the market place; with dress and speech, and with honesty of heart; so the wicked world says to it, If you be so kind as to go away. Sooner would the rising sun go at the bidding of some poor insect, or the rising tide retire before the waving hand of some impotent Canute.
5. Being liberated, the apostles did not take the shortest way out of Philippi; they entered into the house of Lydia; they called the brethren together and comforted them. The sufferer comforting those who have not suffered! Then they departed with the ineffable dignity of Christian uprightness.
6. So the Church of Christ was first established in Europe; see what a hold it has today. I am aware of the corruptions of Christianity, but underneath all the Christian idea has been the mightiest force in European civilisation and progress. Take out of European cities the buildings which Christianity has put up, and those cities would in many instances lose their only frame. What is Cologne but the foreground of its infinite cathedral? What would Milan be but for its august and overwhelming church? Take away St. Peters from Rome and Notre Dame from Paris, etc., and see how frightful a mutilation would be made in the map of European grandeur. If you tell me that the great galleries of art would still be left, I would ask you to take every Christian picture and statue, and then call for your estimate of the boundless cavity. If you tell me that the great centres of music will still remain, I would ask you to take away the productions of the Christian poets and musicians; and after you have removed Beethoven and Handel, Mendelssohn and Haydn, I will ask you to state in figures the stupendous and irreparable loss. When you call these things to mind, and then remember that Paul planted the first Christian Church at Philippi, you will see how important are the incidents recorded in the chapter. We cannot tell what we are doing. He who plants a tree cannot forecast the issue of his planting. The penny you gave to the little poor boy may be the seed of great fortunes. The love grasp you gave the orphans cold hand may be the beginning of an animation lasting as immortality. (J. Parker, D. D.)
They have beaten us openly uncondemned, being Romans.--
The assertion or vindication of rights
I. Pauls right as a Roman citizen. To Paul this was invaluable. It was in itself an honour, and would be everywhere so regarded. It gave to him who enjoyed it the protection of the best system of laws known among men. In any part of the world, moreover, where the Roman power extended, it conceded that right. A Roman citizen might not be crucified, nor scourged. The privilege of Roman citizenship also secured the right of a public trial. This tended, in an eminent degree, to maintain justice.
II. The manner in which these rights had been violated. The wrong done was a palpable injustice, in all respects, at variance with the requirements of the Roman law. They were condemned unheard; and at the demand of a mob; they were publicly whipped; they were cast into prison. Every one of these things was contrary to Roman law. They suffered, moreover, further indignities at the hands of the jailer.
III. The propriety of the demand thus urged. The principles of the gospel seem to require that we should bear injuries not only with no malice, but even with no resistance (Mat_5:39-41; 1Co_6:6-8). But note--
1. That the conduct of the Saviour interprets His own words. In the numerous injuries which He suffered at the hands of individuals, He offered no resistance. Yet, in entire consistency with all this, when He came in contact with the law, and when, under the forms of law, injustice was about to be done, He demanded that the provisions of the law should not be violated (Joh_18:23).
2. This leads us to notice, then, the value of law for the protection of rights. That value was recognised by Paul on other occasions (Act_23:2-3; Act_25:11). The history of the world, in regard to law, has been a little more than a succession of struggles to secure the rights of individuals against arbitrary power; and the points gained in that respect have been the beginning of new eras in the history of the world, each of these epochs sending its influence far into the future. Law itself, as we now have it, has been the slow growth of ages; and is the result of effort to save from arbitrary punishment. Under wise provisions, in favour of general liberty and individual rights, we are permitted to live; and the business of the world now is to protect and defend these principles as the ground of security in all time to come. They are of inestimable worth, and it is every mans privilege and duty to appeal to them and to demand that they shall be observed and enforced. Pym and Hampden are immortal as having defended the great principles of liberty; and Paul stands thus among the great benefactors of mankind for having asserted and maintained the right of an appeal to the law.
3. It remains only to remark, in the vindication of the conduct of Paul, that the character of a good man belongs to the public, to virtue, to truth, to religion. Paul had not only his own individual rights to maintain, but he was a representative man, entrusted with the rights pertaining to the Christian religion. All that he had endured in his imprisonment, he could privately and personally bear and forgive. But the public wrong which had been done was a wrong to justice; and not only so, but a wrong to religion; a wrong to him as the minister of religion; a wrong which, if acknowledged, might greatly hinder the success of his future labours. (A. Barnes, D. D.)
The selfish policy of magistrates
There is a thing which passes for generosity which, when analysed, is found to be nothing but selfish policy. Sometimes a flint-hearted magistrate makes a great show of generous consideration for the condition of the prisoner, and pompously discharges him on that ground, as he says. Whereas it will often be found that the charge against the man was one of which the law could take no cognisance, or else which the magistrate felt himself unable to grapple with. He gets great credit for his clemency. His manoeuvre, however, reminds those who see through it of the spiders tricks. We well know that the moment an ill-starred fly or other insect comes in contact with the net of the spider, it is sprung upon with the rapidity of lightning, and if the captured insect be of small size the spider conveys it at once to the place of slaughter, and having at its leisure sucked all its juice, throws out the carcase. If the insect be somewhat larger and struggles to escape, the spider envelops its prey in a mesh of thread passed round its body in various directions, and its wings and legs thus effectually secured, it is conveyed to the den and devoured. But when a bee or large fly, too powerful to be mastered by the spider, happens to get entangled in its toils, then the wary animal, conscious of its incapacity to contend against such fearful odds, makes no attempt to seize or embarrass the victim. On the contrary, it assists the entangled captive in its efforts to free itself, and often goes so far as to break off that part of the web from which it may be suspended. This act has upon it the colour of seeming generosity, but in reality it is nothing more than the performance of selfish cunning. The tyrant, feeling himself incapable of doing an injury, determines to have no molestation. To obtain this end he performs an act of manumission. In this policy he is not unlike the magistrate referred to. (Scientific Illustrations.)
Vindication of rights:--Thomas Maynard, English consul, was thrown into the prison of the Inquisition at Lisbon, under pretence that he had said or done something against the Roman religion. Mr. Meadows, who was then Resident, advised Cromwell of the affair, and being directed by him, demanded of the King of Portugal the liberation of Maynard. The king told him that he had no authority over the Inquisition. The Resident sent this answer to Cromwell, from whom he received instructions to tell the king that since he had no power over the Inquisition, he was commanded by Cromwell to declare war against the Inquisition itself. This so terrified the king and the Inquisition that they opened the prison doors and gave the consul liberty to go out. He, however, refused to go out privately, and required that he should be honourably brought forth by the Inquisition. (W. Baxendale.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
William B. Godbey1900 · Public DomainOn v3434. “And leading them into his house he placed…
34. “And leading them into his house he placed a table by them and rejoiced all over the house, believing in God.” Here we see that the jailer, having received a glorious old-style jumping conversion, leaped round all over the house, shouting uproariously, while Paul and Silas sat at the table enjoying his kind hospitality, feeling much refreshed and relieved physically, because the jailer had not only diligently washed away the clotted blood from the gashes of their lacerated backs, thus expediting convalescence, but has kindly supplied them with a sumptuous meal, which they much needed. The earthquake, the miraculous excarceration of the prisoners and the conversion of the jailer, borne on rumor’s flying pinion, reaches the magistrates, so alarming them that they send the lictors who would thrash them, to request Paul and Silas to depart immediately. This they refuse to do till the magistrates come in person and take them out, which they do, now tremulous with fear, because of their notification that Paul is a Roman citizen, and they are liable to prosecution, dethronement, and punishment for their illegal flagellation of a Roman citizen, amid the impetuosity of the cruel mob. Hence alarmed and deeply penitent for their illegal and precipitant cruelty to the apostles, taking them out of prison with their own hands, they beg them to depart from the city.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren1905 · Public DomainOn v32Act 16:19 - Act 16:34.
Acts
THE RIOT AT PHILIPPI
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Act 16:19 - Act 16:34.
This incident gives us the Apostle’s first experience of purely Gentile opposition. The whole scene has a different stamp from that of former antagonisms, and reminds us that we have passed into Europe. The accusers and the grounds of accusation are new. Formerly Jews had led the attack; now Gentiles do so. Crimes against religion were charged before; now crimes against law and order. Hence the narrative is more extended, in accordance with the prevailing habit of the book, to dilate on the first of a series and to summarise subsequent members of it. We may note the unfounded charge and unjust sentence; the joyful confessors and the answer to their trust; the great light that shone on the jailer’s darkness.
I. This was a rough beginning of the work undertaken at the call of Christ.
Less courageous and faithful men might have thought, ‘Were we right in “assuredly gathering” that His hand pointed us hither, since this is the reception we find?’ But though the wind meets us as soon as we clear the harbour, the salt spray dashing in our faces is no sign that we should not have left shelter. A difficult beginning often means a prosperous course; and hardships are not tokens of having made a mistake.
The root of the first antagonism to the Gospel in Europe was purely mercenary. The pythoness’s masters had no horror of Paul’s doctrines. They were animated by no zeal for Apollo. They only saw a source of profit drying up. Infinitely more respectable was Jewish opposition, which was, at all events, the perverted working of noble sentiments. Zeal for religion, even when the zeal is impure and the notions of religion imperfect, is higher than mere anger at pecuniary loss. How much of the opposition since and to-day comes from the same mean source! Lust and appetite organise profitable trades, in which ‘the money has no smell,’ however foul the cesspool from which it has been brought. And when Christian people set themselves against these abominations, capital takes the command of the mob of drink-sellers and consumers, or of those from haunts of fleshly sin, and shrieks about interfering with honest industry, and seeking to enforce sour-faced Puritanism on society. The Church may be very sure that it is failing in some part of its duty, if there is no class of those who fatten on providing for sin howling at its heels, because it is interfering with the hope of their gains.
The charge against the little group took no heed of the real character of their message. It artfully put prominent their nationality. These early anti-Semitic agitators knew the value of a good solid prejudice, and of a nickname. ‘Jews’-that was enough. The rioters were ‘Romans’-of a sort, no doubt, but it was poor pride for a Macedonian to plume himself on having lost his nationality. The great crime laid to Paul’s charge was-troubling the city. So it always is. Whether it be George Fox, or John Wesley, or the Salvation Army, the disorderly elements of every community attack the preachers of the Gospel in the name of order, and break the peace in their eagerness to have it kept. There was no ‘trouble’ in Philippi, but the uproar which they themselves were making. The quiet praying-place by the riverside, and the silencing of the maiden’s shout in the streets, were not exactly the signs of disturbers of civic tranquillity.
The accuracy of the charge may be measured by the ignorance of the accusers that Paul and his friends were in any way different from the run of Jews. No doubt they were supposed to be teaching Jewish practices, which were supposed to be inconsistent with Roman citizenship. But if the magistrates had said, ‘What customs?’ the charge would have collapsed. Thank God, the Gospel has a witness to bear against many ‘customs’; but it does not begin by attacking even these, much less by prescribing illegalities. Its errand was and is to the individual first. It sets the inner man right with God, and then the new life works itself out, and will war against evils which the old life deemed good; but the conception of Christianity as a code regulating actions is superficial, whether it is held by friends or foes.
There is always a mob ready to follow any leader, especially if there is the prospect of hurting somebody. The lovers of tranquillity showed how they loved it by dragging Paul and Silas into the forum, and bellowing untrue charges against them. The mob seconded them; ‘they rose up together [with the slave-owners] against Paul and Silas.’ The magistrates, knowing the ticklish material that they had to deal with, and seeing only a couple of Jews from nobody knew where, did not think it worth while to inquire or remonstrate. They were either cowed or indifferent; and so, to show how zealous they and the mob were for Roman law, they drove a coach-and-six clean through it, and without the show of investigation, scourged and threw into prison the silent Apostles. It was a specimen of what has happened too often since. How many saints have been martyred to keep popular feeling in good tune! And how many politicians will strain conscience to-day, because they are afraid of what Luke here unpolitely calls ‘the multitude,’ or as we might render it, ‘the mob,’ but which we now fit with a much more respectful appellation!
The jailer, on his part, in the true spirit of small officials, was ready to better his instructions. It is dangerous to give vague directions to such people. When the judge has ordered unlawful scourging, the turnkey is not likely to interpret the requirement of safe keeping too leniently. One would not look for much human kindness in a Philippian jail. So it was natural that the deepest, darkest, most foul-smelling den should he chosen for the two, and that they should he thrust, bleeding backs and all, into the stocks, to sleep if they could.
II. These birds could sing in a darkened cage.
The jailer’s treatment of them after his conversion shows what he had neglected to do at first. They had no food; their bloody backs were unsponged; they were thrust into a filthy hole, and put in a posture of torture. No wonder that they could not sleep! But what hindered sleep would, with most men, have sorely dimmed trust and checked praise. Not so with them. God gave them ‘songs in the night.’ We can hear the strains through all the centuries, and they bid us be cheerful and trustful, whatever befalls. Surely Christian faith never is more noble than when it triumphs over circumstances, and brings praises from lips which, if sense had its way, would wail and groan. ‘This is the victory that overcometh the world.’ The true anaesthetic is trust in God. No wonder that the baser sort of prisoners-and base enough they probably were-’were listening to them,’ for such sounds had never been heard there before. In how many a prison have they been heard since!
We are not told that the Apostles prayed for deliverance. Such deliverance had not been always granted. Peter indeed had been set free, but Stephen and James had been martyred, and these two heroes had no ground to expect a miracle to free them. But thankful trust is always an appeal to God. And it is always answered, whether by deliverance from or support in trial.
This time deliverance came. The tremor of the earth was the token of God’s answer. It does not seem likely that an earthquake could loosen fetters in a jail full of prisoners, but more probably the opening of the doors and the falling off of the chains were due to a separate act of divine power, the earthquake being but the audible token thereof. At all events, here again, the first of a series has distinguishing features, and may stand as type of all its successors. God will never leave trusting hearts to the fury of enemies. He sometimes will stretch out a hand and set them free, He sometimes will leave them to bear the utmost that the world can do, but He will always hear their cry and save them. Paul had learned the lesson which Philippi was meant to teach, when he said, though anticipating a speedy death by martyrdom, ‘The Lord will deliver me from every evil work, and will save me into His heavenly Kingdom.’
III. The jailer behaves as such a man in his position would do.
He apparently slept in a place that commanded a view of the doors; and he lay dressed, with his sword beside him, in case of riot or attempted escape. His first impulse on awaking is to look at the gates. They are open; then some of his charge have broken them. His immediate thought of suicide not only shows the savage severity of punishment which he knew would fall on him, but tells a dreary tale of the desperate sense of the worthlessness of life and blank ignorance of anything beyond which then infected the Roman world. Suicide, the refuge of cowards or of pessimists, sometimes becomes epidemic. Faith must have died and hope vanished before a man can say, ‘I will take the leap into the dark.’
Paul’s words freed the man from one fear, but woke a less selfish and profounder awe. What did all this succession of strange things mean? Here are doors open; how came that? Here are prisoners with the possibility of escape refusing it; how came that? Here is one of his victims tenderly careful of his life and peacefulness, and taking the upper hand of him; how came that? A nameless awe begins to creep over him; and when he gets lights, and sees the two whom he had made fast in the stocks standing there free, and yet not caring to go forth, his rough nature is broken down. He recognises his superiors. He remembers the pythoness’s testimony, that they told ‘the way of salvation.’
His question seems ‘psychologically impossible’ to critics, who have probably never asked it themselves. Wonderful results follow from the judicious use of that imposing word ‘psychologically’; but while we are not to suppose that this man knew all that ‘salvation’ meant, there is no improbability in his asking such a question, if due regard is paid to the whole preceding events, beginning with the maiden’s words, and including the impression of Paul’s personality and the mysterious freeing of the prisoners.
His dread was the natural fear that springs when a man is brought face to face with God; and his question, vague and ignorant as it was, is the cry of the dim consciousness that lies dormant in all men-the consciousness of needing deliverance and healing. It erred in supposing that he had to ‘do’ anything; but it was absolutely right in supposing that he needed salvation, and that Paul could tell him how to get it. How many of us, knowing far more than he, have never asked the same wise question, or have never gone to Paul for an answer? It is a question which we should all ask; for we all need salvation, which is deliverance from danger and healing for soul-sickness.
Paul’s answer is blessedly short and clear. Its brevity and decisive plainness are the glory of the Gospel. It crystallises into a short sentence the essential directory for all men.
See how little it takes to secure salvation. But see how much it takes; for the hardest thing of all is to be content to accept it as a gift, ‘without money and without price.’ Many people have listened to sermons all their lives, and still have no clear understanding of the way of salvation. Alas that so often the divine simplicity and brevity of Paul’s answer are darkened by a multitude of irrelevant words and explanations which explain nothing!
The passage ends with the blessing which we may all receive. Of course the career begun then had to be continued by repeated acts of faith, and by growing knowledge and obedience. The incipient salvation is very incomplete, but very real. There is no reason to doubt that, for some characters, the only way of becoming Christians is to become so by one dead-lift of resolution. Some things are best done slowly; some things best quickly. One swift blow makes a cleaner fracture than filing or sawing. The light comes into some lives like sunshine in northern latitudes, with long dawn and slowly growing brightness; but in some the sun leaps into the sky in a moment, as in the tropics. What matter how long it takes to rise, if it does rise, and climb to the zenith?
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. W. McGarvey1914 · Public DomainOn vv31–3431, 32. Leading the brethren into his family apartment,…
31, 32. Leading the brethren into his family apartment, he received a full and satisfactory answer to his question. (31) " They said, Believe on the Lord Jesus Christ, and you shall be saved, and your house. (32) And they spake the word of the Lord to him, and to all who were in his house. " Those who advocate the doctrine of justification by faith only, appeal with great confidence to this answer of the apostle, as proof of that doctrine. We can not enter upon the merits of this doctrine, except as it is affected by this and other passages in Acts.
To state the argument in its strongest form, it would stand thus: In answer to the question, What shall I do to be saved? one thing is commanded to be done: " Believe on the Lord Jesus Christ ;" and one thing is promised. " You shall be saved. " Now, then, Paul could not have made this promise on this one condition, unless he knew that all who believe on the Lord Jesus are saved. No less than the universal proposition that all who believe shall be saved, would justify the conclusion that if the jailer believed, he would be saved. Paul, then, assumes this universal proposition, and, therefore, it must be true. But there are some who believe, and are consequently saved, who have never been immersed; therefore, immersion does not constitute a part of what we must do to be saved.
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The fallacy of this very plausible argument is to be found in the ambiguous usage of the term believe. This ambiguity does not arise from the fact that there are different kinds of faith; but from the fact that the term is sometimes used abstractly, and sometimes to include the repentance and obedience which properly result from faith. Whatever is affirmed of faith only must necessarily contemplate it in the former sense. But in that sense it can not secure justification, as is proved by the force of those passages which treat of it in this sense. John, in his gospel, says: "Among the chief rulers many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: for they loved the praise of men more than the praise of God." James also says: "As the body without the spirit is dead, so faith without works is dead also." In those passages faith is considered separately from the works which should follow it, and is declared to be dead, or inoperative.
Now, the statement of Paul to the jailer is not, that if he would believe on the Lord Jesus Christ with a dead faith, or a faith so weak as to be overpowered by worldly motives, he should be saved; but he evidently contemplates a living faith-a faith which leads to immediate and hearty obedience. In this usage of the term it is true that not only the jailer, but every other believer may be promised, "Believe on the Lord Jesus, and thou shalt be saved." Yet it is equally true that the salvation does not result from the faith only; and that it is not enjoyed until the faith brings forth the contemplated obedience. If faith without works is dead, then it remains dead as long as it remains without works. It thus remains until the believer is immersed, if he proceed according to apostolic example; therefore, faith without immersion is dead. Paul acted upon this principle in the case before us. For, after telling him, in the comprehensive sense of the term believe, that if he would believe on the Lord Jesus he should be saved, he immediately gives him more specific instruction, and immerses him the same hour of the night. Those who argue that the jailer obtained pardon by faith alone, leave the jail too soon. If they would remain one hour longer, they would see him immersed for the remission of his sins, and rejoicing in the knowledge of pardon after his immersion, not before it.
There is another aspect of this answer to the jailer which must not \\ be passed by; for it confirms what we have already said, and at the same time harmonizes this with other inspired answers to the same question. To Saul, who was a penitent believer, and sent to Ananias to learn what he should do, the latter replied: "Arise and be immersed and wash away your sins." To the Jews on Pentecost, who had faith, but faith only, Peter commands: "Repent and be immersed, every one of you, in the name of Jesus Christ, for the remission of sins." But to the jailer, who was a heathen, Paul commands, " Believe on the Lord Jesus Christ;" and intending more fully to develop the manner in which his faith should be manifested, promises, "and you shall be saved." Thus each answer is adapted to the exact religious state of the party to whom it is addressed, requiring first that which is to be done first, and enjoining to be done only that which had not been done.
The conduct of the jailer in prostrating himself before Paul and Silas, and crying out, "What shall I do to be saved?" shows that he already believed them to be messengers of God, and understood that their message had reference to the salvation of men. But there is no evidence that his faith or his information extended beyond this. Having commanded him to believe on the Lord Jesus Christ, it was necessary to put within his reach the means of faith; and this Paul proceeds to do by preaching "the word of the Lord to him and to all who were in his house."
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield1917 · Public DomainOn v31(See Scofield Rom 1:16).
saved
(See Scofield Rom 1:16).
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On v32General Information:
General Information:
Here the first use of the word "they" as well as the words "their" and "them" refer to Paul and Silas. Compare Acts 16:25. The last use of the word "they" refers to the people in the jailers' household.
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General Information:
The words "him," "his," and "he" refer to the jailer.
They spoke the word of the Lord to him
Here "word" stands for a message. AT: "They told him the message about the Lord Jesus" (See: Metonymy)
he and those in his entire house were baptized immediately
This can be stated in active form. AT: "Paul and Silas baptized the jailer and all the members of his household" (See: Active or Passive)
Tyndale Open Study Notes2022 · CC BY-SA 4.0On v3116:31-34 Paul and Silas directed the jailer to a…
16:31-34 Paul and Silas directed the jailer to a faith in Christ that brings blessing both to him and to his family. The whole household received Christian instruction, and their response was expressed in baptism and the offering of hospitality to Paul and Silas.
GEBible — Godless Engineer's Bible App
John Calvin 1540 · Public Domain On vv31, 33, 34 31. Believe in the Lord Jesus. This is but…
31. Believe in the Lord Jesus. This is but a short, and, to look to, a cold and hungry definition of salvation, and yet it is perfect to believe in Christ. For Christ alone hath all the parts of blessedness and eternal life included in him, which he offereth to us by the gospel; and by faith we receive them, as I have declared, (Acts 15:9.) And here we must note two things; first, that Christ is the mark whereat faith must aim; and, therefore, men’s minds do nothing else but wander when they turn aside from him. Therefore, no marvel if all the divinity of Popery be nothing else but an huge lump and horrible labyrinth; because, neglecting Christ, they flatter themselves in vain and frivolous speculations. Secondly, we must note, that after we have embraced Christ by faith, that alone is sufficient to salvation. But the latter member, which Luke addeth by and by, doth better express the nature of faith, Paul and Silas command the keeper of the prison to believe in the Son of God. Do they precisely stay in this voice [word] only? Yea, it followeth in Luke, in the text, [context,] that they preached the word of the Lord. Therefore, we see how the faith is not a light or dry opinion concerning unknown things, but a plain and distinct knowledge of Christ conceived out of the gospel. Again, if the preaching of the gospel be absent, there shall no faith remain any longer. To conclude, Luke coupleth faith with preaching and doctrine; and after that he hath briefly spoke of faith, he doth, by way of exposition, show the true and lawful way of believing. Therefore, instead of that invention of entangled faith, whereof the Papists babble, let us hold faith unfolded in the word of God, that it may unfold to us the power of Christ.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On v33 God with one selfsame hand woundeth and healeth, when…
God with one selfsame hand woundeth and healeth, when it pleaseth him.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv31–34 31 And they said, Believe on the Lord Jesus…
31 And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.
Ver. 31. Believe on the Lord Jesus] This is the condition on our part required; or rather a stipulation that God hath promised to work in us and for us.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv31–34 Believe on the Lord Jesus Christ; this is the…
Believe on the Lord Jesus Christ; this is the sum of the gospel. Christ, apprehended by faith, serves for wisdom, righteousness, sanctification, and redemption, as 1Co 1:30. But then this precious faith must be such as works by love, as purifies the heart, Act 15:9, as overcometh the world, 1Jo 5:4, as quenches the fiery darts of the devil, Eph 6:16, and is deservedly called, a most holy faith, Jud 1:20.
Thou shalt be saved, and thy house; thou shalt by this means come to obtain that life thou dost so much desire after; and not only thyself, but (God gives more than we ask) thy children and family shall be saved; inasmuch as the covenant, where it is entered into, is not only with them, but with their children.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv33–34 Behold how sudden and strange a change was wrought…
Behold how sudden and strange a change was wrought in this gaoler. Before his conversion he was cruel, barbarous, and hard-hearted; now he is meek, merciful, and compassionate. He that before had beaten, imprisoned, and hurt the holy apostles’ feet in the stocks, now pities them, mourns over them, and washes their stripes.
Learn thence, That religion, and the grace of God, soften and mollify the hardest hearts, sweeten the sourest natures, and change the most barbarous and bloody dispositions. Behold this gaoler, before his conversion, a savage persecutor, a tiger, and a vulture, like the demoniac in the gospel, exceeding fierce: but now dispossessed of his fury, and by grace turned into a lamb for meekness, and a dove for innocency.
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Observe, 2. How the gaoler believing, he and all his house were baptized. The apostle denied not baptism to the gaoler’s household, upon the gaoler’s sincere profession of the Christian faith; yet no doubt he promised to use his utmost endeavours to bring them to the knowledge and obedience of Jesus Christ.
Observe, lastly, How improbable it is that the gaoler and his household were baptized by dipping. We do not deny the lawfulness of baptizing by immersion; but we cannot assert the absolute and indispensable necessity of it. St. Paul, who was newly washed, and his sores dress, occasioned by stripes, cannot be supposed either to go out himself, or to carry the gaoler and all his family, in the dead of the night, to the river or a pond to baptize them; neither is it in the least probable, that St. Paul himself was baptized by dipping. He arose, and was baptized; and when he had received meat, he was strengthened. Act 9:18-19
The context may convince us, that he was baptized in his lodgings, being sick and weak, having fasted three days, and being in a very low condition, partly by his miraculous vision, and partly by his extraordinary fasting: it was no ways probable that Ananias should carry him out to a river in that condition, to plunge him in cold water. Dipping, then surely, cannot be so essential unto baptism, as for want of it to pronounce the baptism of all the reformed churches throughout the world to be null and void, as some amongst us do.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv31–34 And they said, believe in the Lord Jesus Christ,....…
And they said, believe in the Lord Jesus Christ,.... Not with a bare historical faith, as only to believe that he was the Son of God, and the Messiah, and that he was come in the flesh, and had suffered, and died, and rose again, and was now in heaven at the right hand of God, and would come again to judge both quick and dead, for there may be such a faith and no salvation; but so as to look unto him alone for life and salvation, to rely upon him, and trust in him; to commit himself, and the care of his immortal soul unto him, and to expect peace, pardon, righteousness, and eternal life from him; the answer is much the same our Lord returned to the Jews, when they asked, though not with the same affection and sincerity as this man, what they must do to work the works of God, Joh 6:28.
And thou shalt be saved; from sin, and all its miserable effects and consequences; from the curses of the law, from the power of Satan, from the evil of the world, from the wrath of God, hell and damnation: this is to be understood of a spiritual and eternal salvation; for it is said, after that the jailer was inquiring about it, being terrified in his conscience with a sense of sin and wrath; and between believing in Christ, and being saved with an everlasting salvation, there is a strict and inseparable connection, Mar 16:16 though not faith, but Christ is the cause and author of salvation; faith spies salvation in Christ, goes to him for it, receives it from him, and believes unto it:
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and thy house; or family, provided they believe in Christ also, as they did, Act 16:34 or otherwise there can be no salvation, for he that believeth not shall be damned.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv31, 33, 34 Thou shalt be saved and thy household - If…
Thou shalt be saved and thy household - If ye believe. They did so, and were saved.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv31–34 Verse 31. Believe on the Lord Jesus] Receive the…
Verse 31. Believe on the Lord Jesus] Receive the religion of Christ, which we preach, and let thy household also receive it, and ye shall be all placed in the sure way to final salvation.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v31 Act 16:31-34. And they said, Believe on the Lord…
Act 16:31-34. And they said, Believe on the Lord Jesus Christ — Whom it is our office to preach as the great and only Saviour; and confide wholly in him for salvation; loving, obeying, and living to his glory. As Paul had preached a considerable time at Philippi, the jailer, before this, must have heard of Jesus Christ, perhaps oftener than once: thou shalt be saved — Now and for ever, from every evil; and thy house too, if they also believe. “The meaning cannot be, that the eternal salvation of his family could be secured by his faith, but that his believing in Christ would be the best security of his family from present danger; and that, if they also themselves believed, they would be entitled to the same spiritual and everlasting blessings with himself; which declaration Paul might the rather add, as it is probable that many of them, under this terrible alarm, had attended the master of the family into the dungeon.” And they spake unto him the word of the Lord — That is, Paul declared more fully to them the contents and design of the gospel, giving them a brief account of the person and offices of the Lord Jesus, and of his life, doctrine, miracles, death, resurrection, and ascension; all which Silas confirmed by his testimony. And Paul’s discourse on these subjects was so powerfully convincing, that both the jailer, and all the members of his family, became real converts to Christianity, and were baptized straightway. And he took them the same hour, and washed their stripes — Which still remained unhealed. It should not be forgotten, that the apostles had not the power of working miraculous cures when they pleased, either on themselves or on their dearest friends. Nor was it expedient they should; since it would have frustrated many wise designs of God, which were answered by their sufferings. And when he had brought them into his house — After the solemn rite of baptism had been performed; he set meat before them, and rejoiced — In the knowledge which he had obtained of Christ, and the way of salvation through him. Thus faith makes a man joyful, prudent, liberal: believing in God — In the one living and true God; a very different being from the gods in which he had before believed. With all his house — Who, it seems, were all equally impressed with Paul’s sermon as the jailer himself was. Such were the transactions of this memorable night; and those of the next morning were not much less remarkable.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv31–34 Believe on the Lord Jesus Christ - This was…
Believe on the Lord Jesus Christ - This was a simple, a plain, and an effectual direction. They did not direct him to use the means of grace, to pray, or to continue to seek for salvation. They did not advise him to delay, or to wait for the mercy of God. They told him to believe at once; to commit his agitated, and guilty, and troubled spirit to the Saviour, with the assurance that he should find peace. They presumed that he would understand what it was to believe, and they commanded him to do the thing. And this was the uniform direction which the early preachers gave to those inquiring the way to life. See the notes on Mat 16:16. Compare the notes on Act 8:22.
And thy house - And thy family. That is, the same salvation is equally adapted to, and offered to your family. It does not mean that his family would be saved simply by his believing, but that the offers had reference to them as well as to himself; that they might be saved as well as he. His attention was thus called at once, as every man’s should be, to his family. He was reminded that they needed salvation, and he was presented with the assurance that they might unite with him in the peace and joy of redeeming mercy. Compare the notes on Act 2:39. It may be implied here that the faith of a father may be expected to be the means of the salvation of his family. It often is so in fact; but the direct meaning is, that salvation was offered to his family as well as himself, implying that if they believed they should also be saved.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v33 Was baptized, being first told what he was to…
Was baptized, being first told what he was to believe, and do. (Witham) --- Hence Catholics draw a very plausible argument for the baptism of infants, as it is very probable there were some infants in the family. See Estius, in different location.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv31–34 Believe on the Lord Jesus Christ, and thou shalt…
Believe on the Lord Jesus Christ, and thou shalt be saved--The brevity, simplicity, and directness of this reply are, in the circumstances, singularly beautiful. Enough at that moment to have his faith directed simply to the Saviour, with the assurance that this would bring to his soul the needed and sought salvation--the how being a matter for after teaching.
thou shalt be saved, and thy house--(See on Luk 19:10).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv31–34 31. Believe—And what a mighty amount did that word…
31. Believe—And what a mighty amount did that word believe embrace in its simple self! Become a full believer in Christ here in pagan Roman Philippi! It meant full self-surrender, in face of whatever persecution, of body, soul, and spirit, of life, name, and history, over to Christ. Yet, instantly, completely, and probably forever, was this great revolution of soul completed! Even here faith, justification, and inner regeneration by the effusion of the Spirit, preceded and were the condition of the external regeneration by the affusion of baptism.
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And thy house—The apostle to all appearance says this, unknowing whether the jailer had infants or adult offspring. If the former, they were brought under that recognised salvation which both the Old and New Testament presupposes for infants within the nursery of the Church. Their condition under the old dispensation would have been realized forthwith by circumcision; and, by parity, under the new, by baptism. Through Christ the infant is a true member of the spiritual Church; baptism is the visible recognition of that membership.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv31–34 31. Believe on the Lord Jesus Christ] The oldest…
31. Believe on the Lord Jesus Christ] The oldest authorities omit Christ. The word would not have the same significance for a Gentile as for a Jew, and may well have been omitted in the address to the jailor. What was asked from Gentile converts was to accept Jesus as their Lord. The men whom he had just called “Lords” point him to the only “Lord.”
and thy house] With the thought that what the head of the family did would be followed by the members. (Cp. Act_16:15.) They were, we see in the next verse, willing hearers.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv31–34 (31) And they said, Believe on the Lord Jesus…
(31) And they said, Believe on the Lord Jesus Christ.—The plural pronoun is not without significance. St. Paul was not the only teacher. Silvanus also took part in the work of conversion. The words have naturally become, as it were, the crucial instance—standing nearly on the same level as that of the penitent robber on the cross—of the conditions of salvation. To believe in Christ, with all that this faith involved, was to obtain salvation, i.e., deliverance from sin, and not only from the penalty of sin, in this world and in the world to come. The Greek presents a contrast which is lost in the English. He had called them by the usual title of respect, Kyrii (= Sirs, or Lords); they answer that there is one Kyrios, the Lord Jesus Christ, who alone can save.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv31–34 Jesus for Jesus Christ, A.V. and T.R.; thou and…
Jesus for Jesus Christ, A.V. and T.R.; thou and thy house for and thy house, A.V.
The faith that saves.
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Introduce by a review of the incidents connected with the text. Both the prisoners and the jailor heard the songs and prayers of the apostles; and the jailor had in all probability heard of the testimony of the Pythoness (ver. 17), so he was in a measure prepared for sudden conviction. There are historical hints of a serious earthquake occurring in this district at this time, and the effects described, loosening doors from their jambs and staples from the walls, are quite such as might be caused by earthquake. The anxiety of the jailor was aroused by the certainty that his own life would be forfeited if any of his prisoners had escaped. No allowance would be made for the extraordinary cause of such escape. Suicide was the Roman"s way of escaping from what he esteemed to be disgrace. St. Paul"s words, "We are all here," exactly met the occasion, and removed the man"s fears. Then came a tumult of emotions. The man seemed to feel that God was there, and these men were his servants. In a sudden impulse he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas, and brought them out, and said, "Sirs, what must I do to be saved?" St. Paul sets before him Jesus, and says, "Believe on the Lord Jesus Christ, and thou shalt be saved." What is this faith that saves? We observe that our Lord always asked for it, or expected to find it, or reproached men for the lack of it. To the blind man he said," Dost thou believe on the Son of God?" To the Syrophoenician woman he said, "O woman, great is thy faith." Of the centurion he said, I have not found so great faith, no, not in Israel." Of the men who let the sufferer down through the roofing, it is said, "When Jesus saw their faith." Of the people at Capernaum the sad remark is made, "He did not, many mighty works there because of their unbelief." And the apostles also required faith. "All that believed... had all things common." "If thou believest with all thine heart, thou mayest." "Faith cometh by hearing." "With the heart man believeth unto righteousness." "The just shall live by faith." "Perceiving that he had faith to be healed." Faith is seldom won by mere descriptions of what faith is. Such descriptions too often only hinder and bewilder. Faith is most surely won by setting forth the great Object of faith, Jesus Christ, crucified and risen, and able to save unto the uttermost. From the text we note two points.
I THE FAITH THAT SAVES IS FAITH IN A PERSON. Illustrate from the appeal at Pentecost. "That same Jesus... both Lord and Christ". (Act_2:36) The application of the sermon connected with the healing of the lame man is, "God, having raised up his Son Jesus, sent him to bless. (Act_3:26) Philip drew near to the eunuch, and "preached unto him Jesus." Peter said to the sick Aeneas, "Jesus Christ maketh thee whole." To Paul of Tarsus the Person Jesus appeared and spoke. At Athens Paul declared that God would judge the world by one Man whom he had appointed. The object of saving faith is
(1) not any scheme of doctrine;
(2) not any historical record;
(3) not any finished work,
conceived as distinct from a living person with a present power. A salvation that was a mental apprehension of a form of truth could not suit everybody. Trust in a person is possible to everybody. So Christ"s own way of salvation is this: "He that hath the Son of God hath life." And the apostles" way is: "Believe on the Lord Jesus Christ, and thou shalt be saved." But it may be urged that we must know something about Jesus if we are to trust him. It may be answered that the essentials of a saving knowledge are very few and very simple. They are these: Jesus was the promised Messiah; Jesus lived a life of innocence and self-denial; Jesus died on the cross, a sacrifice for sin; Jesus rose from the grave that he might have power to redeem; and Jesus lives, able to save us now. It is Christ himself lifted up who draws all men unto him.
II THE FAITH THAT SAVES IS FAITH WITH THE HEART. Minds believe doctrines, hearts trust persons. It is necessary to distinguish carefully between faith in a thing and faith in a person. We believe things on reasons which can be submitted to the intellect. We believe persons because we feel their goodness, their character. Illustrate by the trust of a child in a father; of a patient in his physician; of a wife in her husband. It is that kind of faith or trust which the Lord Jesus seeks to win as the condition in us to which he may respond with his saving grace. If we "know him" well, we shall find in him just the goodness which will make our faith in him easy. Do you say, "Is the Lord Jesus really one whom I may fully trust"? See him taking the children in his arms. See him speaking so tenderly to the woman who was bathing his feet with her tears. See him talking to Mary in the Bethany home, whose "eyes were homes of silent prayer." See him standing up on the great day of the feast, and yearning over the multitude, and calling them to come to him, and drink, and live forever. See him on his very cross praying for his murderers. Surely we can trust him. Our hearts respond to such goodness. He is worthy of our love. Appeal that Jesus is really God manifest, God revealing himself to your soul. He would win your love. What will your response to him be? B.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v32 And they spake unto him the Word of the…
Act_16:32-40
And they spake unto him the Word of the Lord, and to all that were in his house.
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Household salvation
It sometimes happens that a good man has to go alone to heaven: Gods election has separated him from the midst of an ungodly family. But though grace does not run in the blood, yet it frequently happens that God, by means of one of a household, draws the rest to Himself. Bunyan, in the first part of his Pilgrims Progress, describes Christian as a lonely traveller. The second part, however, exhibits family piety, and many a gentle spirit has found it sweeter than the former. It is most natural and proper that your desire for the salvation of others should, first of all, rest upon your own families. If charity begins at home, so, assuredly, piety will. Let Abrahams prayer be for Ishmael, let Hannah pray for Samuel, let Andrew first find his brother Simon, and Eunice train her Timothy. Observe--
I. A whole household hearing the word. If we are to have household conversion there must be a household hearing of the Word.
1. Now many fathers never hear the Word of God, because they regard the Sabbath as a day of laziness.
2. The mothers must hear the Word as well as the fathers. Many of them do, but many are detained at home with the children. Now it is the duty of every father, if he does not keep a servant, to take his turn with the wife and let her have her fair share of opportunity for hearing the gospel.
3. Then the children also must be thought of. We desire to see them converted as children. There is no need that they should wait until they are grown up, and have run into sin. Let the little ones be brought to hear the gospel. Let it be said of you, as of Judah, who stood before the Lord, with their little ones, their wives, and their children.
4. Then there are the servants. You cannot honestly pray God to save your household unless you give the whole household an opportunity of being saved.
II. A whole household believing (Act_16:34).
1. They were new hearers, and yet they all believed. Is it not a sad fact that many of my old hearers have not believed? Oh! the responsibilities that are heaped up upon gospel-hardened sinners!
2. They were most unlikely hearers. In the society and associations of a jail there was very little that could be likely to improve the mother, to benefit the children, or elevate the servants. Yet how often are the most unlikely persons led to the Saviour. How true is it still of many who are outwardly religious, that the publicans and harlots enter into the kingdom of heaven before them. This is an encouragement to you who work in the slums of this vast city.
3. Yet they were converted, there and then. I do not know how long Pauls sermon was; he was a wise man, and I should not think he would preach a long sermon in the dead of the night, just after an earthquake. As the lightning flash can split the oak from its loftiest bough to the earth in a second, so the ever blessed lightning of Gods Spirit can cleave the heart of man in a moment.
4. It is said particularly of them all that they believed. Was that the only thing? Could it not be said that they all prayed? I daresay it could, and many other good things; but then faith was at the root of them all.
5. Though converted suddenly, all of them were, nevertheless, very hearty converts. They were quick to do all that in them lay for the apostle, and for the good cause. It is delightful to meet your hearty Christian, who, when he gave his heart to Jesus, meant it, and devoted his whole body, soul, and spirit to the good Lord who had bought him with His blood.
III. A whole household baptized.
1. He was baptized--the jailer. Then all his followed.
2. This was done straightway. There was not one who wished to have it put off till he had tried himself a little. In those days no one had any scruple or objection to obey. No minister has any right to refuse to baptize any person who professes faith in Jesus Christ, unless there be some glaring fact to cast doubt upon the candidates sincerity.
IV. A whole household at work for God. They all did something. The father called for a light, the servants bring the torches. Here is work for himself, and for gentle hands to do: to wash out the grit that had come there through their lying on their backs on the dungeon floor, and to mollify and bind up their wounds. There was suitable occupation for the mother and for the servants, for they set meat before the holy men. The kitchen was sanctified to supply the needs of the ministers of Christ. Even our children when they are saved can do something for the Master. The little hand that drops its halfpence into the offering-box, out of love to Jesus, is accepted of the Lord. The young child trying to tell its brother or sister of the dear Saviour who has loved it is a true missionary of the Cross.
V. A family all rejoicing.
1. If the family had been left a fortune they would have rejoiced, but they had found more than all the worlds wealth at once in finding a Saviour, therefore were they glad.
2. Though their joy sprang mainly from their believing, it also arose from their being baptized, for the Ethiopian, after he was baptized, went on his way rejoicing. In keeping His commandments there is great reward.
3. They rejoiced, no doubt, because they had an opportunity of serving the Church in waiting upon the apostle. They felt glad to think that Paul was at their table. And Christian people are never so happy as when they are busy for Jesus.
4. I have no doubt that their joy was permanent. There would not be any quarrelling in that house now, no disobedient children, no short-tempered father, no fretful mother, no purloining servants, no eye servers. Conclusion: That household is now in glory. With some of you the father is in heaven, and the mother is on the road, but the children! With others, your little ones have gone before you, and your grandsire is also in glory; but, ah! husband and wife, your faces are turned towards the ways of sin. There will be broken households around the throne, and if it could mar their joy--if anything could--it would be the thought that a son or husband is absent while the wife and mother sing the endless song. This is the last question, Will my family be there? Will yours be there? (C. H. Spurgeon.)
Belief, baptism, blessing
The gospel, attended by the Spirit of God, is always victorious; but it is very pleasant to make notes of its victories. The gospel came to Lydia, a devout woman, who worshipped God, although she did not know the Lord Jesus Christ. She was a woman of tender heart, and she was soon won. Well, says one, that is an instance of what the gospel does with delicate, tender, gentle natures. Now, here is an old soldier; he has been in the wars, he has earned distinction, and has been appointed to the office of jailer at Philippi, an office of some importance under the Roman Emperor. He is a man who knows the sight of blood; he is of a coarse, though apparently honest, disposition. He keeps prisoners, and that is not an office that brings much gentleness with it; and he is under very stern law. He is as hard as a bit of the lower millstone. What will the gospel do with him? It triumphed as much in the jailer at Philippi as it did in the lady from Thyatira. I want specially to call your attention to this point; the Philippian jailer stands before us as one who was converted and baptized, and who brought forth useful fruit all in the compass of an hour or so. Straightway, says my text. It also says, The same hour of the night. In a great many cases conversion may be said to be a slow work. I do not think that it really is so; but it appears to be so. There is the early training, there is the awakening of conscience, there is the seeking to find Christ. We have a great many people round us who are very slow. Why it is, I do not know; for this is not a slow age. People are fast enough about the things of this world. We cannot travel fast enough. I have no doubt that the work of grace is very gradual in some people; it is like the sunrise in this country. I am sure that you cannot tell, on foggy mornings, when the sun does rise. A man cannot be somewhere between condemnation and justification; there is no land in between. The man is either condemned on account of sin, or he is justified through the righteousness of Christ; he cannot be between those two states; so that, after all, in its essence, salvation must be an instantaneous thing.
I. In this Philippian jailers case everything is sharp, clear, distinct. In considering it, I will first call your attention to the fact that here is a person converted at once.
1. There was no previous thought. There is nothing that I can imagine in his previous life that led up to it. He had not been plied with sermons, instructions, invitations, entreaties. Nothing could be a greater contrast than the ethics of Rome and the teachings of Christ. What do you think impressed this man?
2. I think, in part, it may have been the behaviour of Paul and Silas. They had no curses on their lips when he made their feet fast in the stocks. He went to bed that night with many thoughts of a new character. Who were these men? Who was this Jesus of whom they spoke?
3. Then, in the middle of the night, a singular miracle was wrought. The prison was shaken by an earthquake. The idea of being lost has come over him. It is not that he is afraid to die, for he is about to put himself to death; but he is afraid of what is to follow after death. He is a lost man, and therefore he asks, What must I do to be saved?
4. Now it is that he is plainly told the way of salvation. It was put with great brevity, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. Probably he did not understand it when he heard it; and so they spake unto him the Word of the Lord, and to all that were in his house. It is a happy circumstance that the gospel is so simple. There are certain preachers who seem as if they must mystify it, like the negro, who said, Brethren, I have read you a chapter, and now I will confound it. No doubt there are many who are always making out the gospel to be a very difficult thing to understand; philosophical, deep, and so on; but it was meant for the common people, and the gospel is suitable to be preached to the poor.
II. Here is a person confessing his faith at once. He was baptized, he and all his, straightway. Should a person be baptized as soon as he believes? As a rule, yes; but there may be good reasons why he should not be.
1. There was no good reason for delay in this mans case, for, in the first place, his conversion was clear as noonday.
2. In his case, also, there was no other reason for delay. In the case of many young persons, there are reasons for delay.
3. In this mans case, note also, that he was not hindered by selfish considerations. Had the jailer been like some people that I know of, he would hove found plenty of reasons for delaying his baptism. First, he would have said, Well, it is the middle of the night. Would you have me be baptized at this hour? He would have said that he did not know that there were conveniences for baptism, for it is so easy to find it inconvenient when you do not like it. He might also have said, I do not know how the magistrates will like it. He did not care about the magistrates. Perhaps he would lose his situation. He did not take his situation into consideration. Then, what would the soldiers in the Philippian colony say when they heard that the jailer had been baptized into the name of Christ? Oh, the guffaws of the guard room, the jokes that there would be all over Philippi! This brave man did not take those things into consideration; and if he did, he dismissed them in a moment.
4. The fact was, this man was in downright earnest, and therefore he would not delay his baptism. He had enlisted in the army of Christ, and he would wear Christs regimentals straightway.
III. Now, here is a person useful at once. Useful? What could he do? Well, he did all he could.
1. He performed an act of mercy: He took them the same hour of the night, and washed their stripes. Dear, good men, they were covered all over with the marks of the Roman rods. I do not know that he could have done anything better to show his sincere repentance. He washed their stripes; and when he had done that, and had been baptized, we read that he brought them into his house, and set meat before them.
2. Thus he exercised hospitality. He used his hands and his bath in washing the disciples; now he uses his table, his larder, and his dining room to entertain them. What more could he do? Seeing that it was the middle of the night, I cannot think of anything more that he could do. So now, if you love the Lord, if you have only just believed in Him, begin to do something for Him at once. It is a pity that we have so many Christian people, so-called, who do nothing for Christ, literally nothing. They have paid their pew-rent, perhaps; and that is all Christ is to have out of them! We want to have a Church in which all the members do something, in which all do all they can, in which all are always doing all they can, for this is what our Lord deserves to have from a living, loving people bought with His precious blood.
IV. Here is a person perfectly happy at once. When the jailer bad brought Paul and Silas into his house, he set meat before them, and rejoiced, believing in God with all his house. Oh, that was a happy, happy time! He rejoiced, believing in God with all his house.
1. He rejoiced that he was saved. His heart kept beating, Hallelujah! hallelujah! hallelujah! As he sat at that table with his two strange guests, he had indeed cause for joy. His sin was forgiven; his nature was changed; he had found a Saviour.
2. And then he rejoiced that all his household were saved. What a delight it was to see all his household converted! There was his wife. If she had not been converted, it would have been a very awkward thing for him to have asked Paul and Silas in to that midnight meal. I do not like it when you count up your household and leave out Mary Ann, the little servant girl, the last you have had in. You treat her as a drudge; but if she has come into your family, reckon her to be a part of your household; and pray God that they may all be converted.
3. The jailers rejoicing was also a seal of the Spirit upon his fidelity. (C. H. Spurgeon.)
Conversion--its means and tests
Looking now more especially at the human side of this instance of an immense moral and spiritual change in the Philippian jailer, let us think, under the guidance of this example, of conversion, its means and tests. Certainly here is an evident conversion. If ever man were squarely turned about, this jailer was. He is no spurious instance of conversion, like Mr. Facing-Both-Ways, in Bunyans Pilgrims Progress.
I. Consider the means of conversion. It seems to me we can divide these means into two sorts--subsidiary and essential. Means subsidiary.
1. The prayers and songs of Paul and Silas. What I mean is that I am sure the brave and beautiful carriage of themselves by Paul and Silas under all his unnecessarily harsh treatment of them--for he far exceeded his instructions--must have made some impression upon the jailer. And it seems to me that this must have been a kind of outlying and subsidiary cause of the jailers conversion. It is a kind of gospel that even such stupid and cruel eyes as this jailers must read. And something of blessing is bound to come of it. It is likely to make a path for somebodys conversion. Let us see to it that even amid the most painful circumstances we carry ourselves as Christians should.
2. The shock of the earthquake and the opened doors and the unloosed bonds of the prisoners, and Pauls beautiful calming of the jailers fear when he would have killed himself, since, if the prisoners had escaped, according to the Roman law death must have been visited on him. This jailer was stirred through his whole nature. In the grip of the earthquake he was convinced of his own helplessness; in Pauls calm bravery he felt himself confronted by the presence of a strange moral power; in the apostles service, in preventing the escape of the prisoners, to him who had been so needlessly cruel, who in harshness had so far exceeded his instructions, the jailer found himself smitten by a new sense of shame--shock, I think that is the word for it. The man was thrown out of his old bad routine into strange and other thoughts about his cruelty and his sin. Well, I do not think conversion possible unless it be preceded by something to which this shock is parallel. It may be an influence very steady and gentle. It may be the quiet result of the education of a Christian home; but somehow, in some way, the man must be, as this jailer was, actually and squarely confronted by the necessity of change in himself. Means essential--Faith. The Greek for Sirs in Act_16:30, and Lord in Act_16:31, is the same. He addresses them as Sires or Lords; they reply, Trust in the one and only Sire or Lord Jesus Christ. Faith is the only and lonely Jesus Christ: this is the essential means of conversion.
II. The tests of conversion.
1. Rejoicing hearing of the Lords word (Act_16:32). A man really turned toward the Lord will want to know all he can about Him.
2. Immediate change of life (Act_16:33). The cruel jailer becomes at once the merciful man.
3. Immediate confession of Christ (Act_16:33). And was baptized. A thoroughly converted man will not attempt to be a secret Christian.
4. Helpfulness (Act_16:34). And when he had brought them into his house, he set meat before them. That is to say, there is a quick instinct of ministry in him.
5. Joy in the new life (Act_16:34). And rejoiced. When a man turns towards God, God floods him, and that is utmost joy.
6. The mans home is changed (Act_16:34). Believing in God wish all his house. A conversion which does not help a mans home amounts to little. Mark also that here is certainly a sudden conversion. The influences which lead up to it may be long, as they are in many cases may be quick, as in this ease; but the conversion, the turning, is, in the nature of the case, sudden. Do not be afraid of sudden conversions. (Homiletic Review.)
And he took them the same hour of the night and washed their stripes.
First fruits of repentance
It was the jailer and his wife, as Chrysostom conceits it, whom by the name of Euodias and Syntiche. St. Paul enrolls in the book of life (Php_4:2). See the meanest relief done to Christ and His members hath a patent of eternity. A little manna, but a vanishing meteor, lay it up in the ark, it never putrefies. The cheapest alms to Christ and His Church, the memory of it shall never be abolished. For the purpose of the words, conceive them to be an holy action of this convert, following upon and so manifesting and expressing the truth of his conversion. A few words, a small action in appearance, and yet a powerful evidence of his new birth. This small work, dipped and coloured in the blood of Paul, appears like that red thread on the hand of the newborn child, as a testimony of his birthright; and stands here upon record, and hangs, like Rahabs scarlet thread, fastened on his house as a pledge of his salvation. Indeed, as Basil speaks, tis his first sacrifice of thanks he offers for his conversion; a sacrifice, an whole burnt offering, and yet not by fire, but by water kindled and enflamed. First, conceive this action of his, in respect of his person, that doth exercise and perform it, as it arises from him and is his action. He washed them. Look first upon him as a man quickened and enlivened with a principle of faith, and then conceive this action of his, as tis a fruit of his faith. So soon as he believed, presently the same hour he washed their stripes. And the observation hence is briefly thus much: That a true believer is readily and presently a religious worker. Faith is not a frontlet to thine eyes only in illumination, but tis a tablet on thine hands for employment and action. The work of faith and labour of love, St. Paul unites them, and they are never asunder, and that upon a threefold ground.
I. The very life and being of faith makes it naturally working. As at the beginning the Lord created trees with fruit on them, not a trunk or a stock, but flourishing and abundant, so in our new creation, the tree of faith, tis presently furnished with the fruit of piety. See how suddenly in this convert the seedtime, and the spring, and harvest do follow each other. A lively faith, it longs to be working, like St. Johns converts, seeks employment presently. What shall I do? Deny it working, you deprive it of being; like the soul, it stays no longer in the body than it may act and quicken it; hinder the actions of life, it forsakes us presently. O let thine heart by faith be bathed and warmed in the blood of Christ, and thou mayest as well keep the fire from burning, and the sun from shining, and the heavens from moving, as true faith from working.
II. Except thy faith be lively and working, tis an unuseful faith, altogether unprofitable.
1. That St. James assures thee (Jam_2:14), It cannot save him. The working faith, though it do not purchase heaven, yet it effectually procures it; it abhors works as merits, embraces them as means.
2. Tis not light, but heat, that purges and purifies; not a contemplative notion swimming in the brain, but a devoted affection seated in the heart. Nay--
3. Tis only the working faith that obtains thy pardon: in this case, though faith be actually destitute, yet tis such a faith as will be industrious. God gives grace unto it as to a poor beggar, but not as to a lazy one, and faith receives it with an empty hand, but not with an idle one.
III. Except thy faith be active and operative tis no way acceptable. In this case, as thine outward services without inward faith, like the emperors sacrifice that had no heart in it, are prodigious and loathsome, so the inwards of faith, without the body and-substance of works, are offals and refuse. God, saith Gregory, requires not only the shake breast of faith, but the heave shoulder and arm of obedience. Before thou believest, God freely forgives thee even all thine evil works, but when thou believeth He strictly exacts the performance of good. Conceive this action of washing their stripes, secondly, as arising from a second seed of grace wrought in conversion, the principle of repentance. The observation from hence is thus much: Repentance, it makes us undo all that we did before. It enforces us to befool ourselves, look back upon all our actions with grief and sorrow; make us wish and desire we had never committed them. How did this jailer now smite on his thigh, as the prophet speaks? How did he question with himself and upbraid his folly--What have I done? Oh then! in the beginning of thy life, when thou first settest out, aim right and advisedly, lest at the long run thou befool thyself. Learn this lesson, ye wise fore-plotters of what you undertake, that account it your wisdom in all other business not to be mistaken, that judge it a point of folly to excuse yourselves. Happy be you that have your action in your hand, and may take a true level. This is the fore-counsel of repentance to thee. It persuades and forewarns, as St. Paul did the mariners (chap. 27.): Undertake not this desperate voyage, it will be much damage of your goods and lives. But if thou wilt on for all this warning, then comes repentance with an after-counsel, as the same St. Paul: Sirs, you should have been advised by me, and so you should have gained this harm and loss. Consider this action of the jailer in washing their stripes as arising from, thirdly, a third principle of grace wrought in conversion, and thats as it springs from a seed and principle of renovation. And so tis an evidence and fruit of the changing and reforming his former life, and that in three several considerations.
I. This washing and cherishing the apostles, it evidences the renewing and changing of his nature and former disposition. And from hence take notice of this observation: That grace and religion mollifies, changes, and sweetens the profanest natures and most barbarous dispositions. This jailer, before a savage persecutor, like the demoniac in the gospel, exceeding fierce, no man could tame him, now behold him dispossessed of his fury, he sits at Christs feet peaceable and gentle. Religion, it persuades us and woos us, in St. Pauls language (Col_3:12). Education, laws, magistrates, may suppress for a time, but tis grace alone that can thoroughly and effectually transform us. Thus the primitive fathers undertook the performance of those desperate cures. Twas the voice of religion in their times, Hast thou an unchaste wife? Bring her to religion, twill make her temperate. Hast thou an undutiful child? Bring him to religion, twill make him obedient. Hast thou an unfaithful servant? It will teach him fidelity. Monsters of sin by the power of this have been converted into miracles of virtue.
II. It arises from the seed and principle of renovation in respect of his particular actual fault, of which he was now in present commission. He was even now exercising his barbarous cruelty towards the apostles; and in this sin the hand of God now finds him, and the guilt of this sin the mercy of God now pardons him; and therefore of all other sins, he will beware of this sin, presently puts himself into the practice of the contrary virtue. Observe, a true convert, though he resolves of a general reformation, yet, above all others, he will have a special eye at that sin which was the cause of his greatest ruin, and which God made the occasion of his rising and conversion. As a man recovered from a dangerous sickness, he carefully uses a general good diet, but especially desires preservatives and antidotes against the disease he was lately cured of. I surfeited of this meat; this proved my bane, and he knows relapses to be dangerous and deadly. A captain is careful to strengthen every corner of his castle, but that place where the enemy broke in before shall have a double watch, thats fortified especially.
III. Tis a fruit arising from the seed of renovation in respect of his private calling and profession. He is a jailer, and they, you know, are usually merciless, hard-hearted men. Now he is converted he reforms the abuses of his calling, uses his prisoners mercifully and with much pity. He shows the truth and power of his conversion in his private personal calling and profession. He is not only a good Christian, but a good jailer, hath care of his prisoners; a good father and master, all his house must be taught and baptized. Observe, the truth of conversion will evidence itself in the ordering and reforming of our personal calling. Religion, tis not a matter merely of public and common profession, dwells not in churches and temples only, but it will enter into thine house, bids itself home to thee, as Christ to Zaccheus, Come, I must lodge in thine house, have access and sway in all thine employments. Secondly, take notice of it, as it respects and passes upon these men to whom he performed it; he washed their stripes. And so the divers considerations of the object will specify the nature of the act and fruit of conversion. First, then generally and briefly conceive them as proximi, as men, brethren, and neighbours, in that common reference, so tis actus charitatis, an act of charity. And then observe, the truth of conversion will express itself in the works of love to our neighbours and brethren. This is the main evidence of our new birth.
I. Tis the best sign and proof of our love if we love our brethren. Who doth not boast of his love to God? Tis every mans profession, and we cannot convert them. Bring them to this trial, Dost thou love Him that is begotten of God; wheresoever thou seest His image and similitude? By this ye are known to he My disciples, if ye love one another.
II. God sets over this love to our brethren that they might receive the fruit and improvement of it. The benefit of our love it cannot reach Him; His self-sufficiency admits no addition from our poor charity; He makes our brethren the receivers of it.
III. This love to our brethren multiplies and strengthens and increases our love to God. Thats hearty love that rests not upon the party, whom we chiefly affect, but enlarges itself to His children and followers and all that belongs to Him. And thats the first consideration of it, as they are proximi, and so this washing, tis opus charitatis, he loves them as brethren. But, secondly, conceive them as they are afflicti, as Christians in misery and affliction, whipped and imprisoned; and then tis actus misericordiae, an action of mercy. Before we considered them as members of Christ, and so He loved them; now behold them as the afflicted members of Christ, and so now He pities them. Observe, the naturalest motion of an heart converted is to commiserate the poor saints of God, and to show mercy towards them. The works of mercy are the most kindly returns of mercy received. Wert thou furnished with all other graces, yet thou fallest short if thou wantest this one. These fruits of piety and relief to the poor saints, Christ--
1. Most strictly exacts.
2. Most graciously accepts.
3. Most bountifully rewards.
Saith Basil, Liberality to the poor saints, tis not liberality, but usury to God, and that of the highest increase. Thirdly, conceive them as they are men that were wronged and oppressed by him, and so tis an act of satisfaction. The truth of conversion as it shows itself in all duties of love and commiseration; so to those we have injured it will express itself in a due satisfaction. Without this, saith St. Augustine, all acts of repentance prove ineffectual. Nay, tis no true repentance, but a mere counterfeit. Fourthly, conceive them as they are the ministers and means of His calling; and so tis a testimony of thankfulness. These are the servants of the Most High God; these have brought the glad tidings of grace and salvation; not only their feet, but their wounds and stripes and sores are beautiful. He thankfully embraces, refreshes, and comforts them. And then give way to this observation: That the truth of this conversion will manifest itself in all fruit of thankfulness to the ministers of salvation. See now this jailer draws out the apostles, as Ebed-Melech did Jeremy, from the depth of the dungeon; makes his prison, like Obadiahs cave, to nourish these prophets; becomes a Lot and an Abraham to entertain these angels and messengers of heaven. (Bp. Brownrigg.)
Christianity self-illustrated
1. The old cause produces the old effect. Here is a man converted, and he instantly seeks to make up for the past. What did it all mean? Exactly what our own repentance must do. He tried to rub out yesterdays injury. Christianity always drives men back upon their yesterdays. The Christian says, I must pay the money that I am owing. I know that the Statute of Limitations would excuse me, but there is no statute of limitations in the regenerated heart. The penitent says, I must find out the life I once bruised, and if that life is no longer on the earth I must find some descendants, and for Davids sake I will love Mephibosheth. The religion that does this proves its own inspiration. It does not need our eloquence, nor ask for our intellectual patronage. Any argument in words may provoke a retort in words; but a jailer washing stripes undeserved, feeding hunger unmerited, will carry the day.
2. The natural result of receiving Christ into the heart is joy (verse 34). Christianity never brings gloom; it is a religion of light, morning, summer. There are three possible views of God. There is the view which afflicts the soul with a sense of terror. There is the view which elevates veneration without touching emotion. The third view is the Christian one, and that always brings with it joy. We ought to enter into joy now.
3. There are results of Christianity on the other side; hence we find that the magistrates were afraid; they sent to announce their willingness that Saul and Silas should leave the city. The bad man has a ghost on the right hand and on the left. There are earthquakes representing all kinds of physical difficulties, material alarms and afflictions. Following these came the discovery that the apostles claimed the protection of the Roman law. The bad man has no peace. The very law turned to a serpent in his grip and stung his arm. The bad man is always getting hold of the wrong end; always mistaking the case; always prosecuting the wrong party. Then add all the fears which come from spiritual doctrine, and the bad man has a poor time of it. There is no peace but in goodness; no rest but in righteousness. If thou hast turned away from thy Father in heaven, acquaint now thyself with Him and be at peace.
4. This incident throws some light upon the character of Paul. He did not tell at first that he was a Roman citizen. He kept it back until he could use it with the happiest effect. Paul was probably the only Roman citizen in the little band, and was Paul a man to get off and let the others go to prison? Now that he could smite the magistrates as with a fist of iron, he said, They have beat us … being Romans, etc. He knew how that message would bite all the soul such men had left. This is the way we should stand by one another. Mark the dignity of his innocence. As for your sergeants, we are much obliged to you for your civility, but let the gentlemen themselves put on their boots this cold morning and come down. So the magistrates, what with earthquakes, and Roman citizenships, and converted jailers, and one thing added to another, came down and said in effect, If you will be so kind, gentlemen, as to go, we shall be deeply obliged to you. In former days they besought Christ Himself to depart out of their coasts; and the bad world is always asking Christianity if it will be so kind as to leave it. It will interfere with the worlds weights and measures; with life at home and life in the market place; with dress and speech, and with honesty of heart; so the wicked world says to it, If you be so kind as to go away. Sooner would the rising sun go at the bidding of some poor insect, or the rising tide retire before the waving hand of some impotent Canute.
5. Being liberated, the apostles did not take the shortest way out of Philippi; they entered into the house of Lydia; they called the brethren together and comforted them. The sufferer comforting those who have not suffered! Then they departed with the ineffable dignity of Christian uprightness.
6. So the Church of Christ was first established in Europe; see what a hold it has today. I am aware of the corruptions of Christianity, but underneath all the Christian idea has been the mightiest force in European civilisation and progress. Take out of European cities the buildings which Christianity has put up, and those cities would in many instances lose their only frame. What is Cologne but the foreground of its infinite cathedral? What would Milan be but for its august and overwhelming church? Take away St. Peters from Rome and Notre Dame from Paris, etc., and see how frightful a mutilation would be made in the map of European grandeur. If you tell me that the great galleries of art would still be left, I would ask you to take every Christian picture and statue, and then call for your estimate of the boundless cavity. If you tell me that the great centres of music will still remain, I would ask you to take away the productions of the Christian poets and musicians; and after you have removed Beethoven and Handel, Mendelssohn and Haydn, I will ask you to state in figures the stupendous and irreparable loss. When you call these things to mind, and then remember that Paul planted the first Christian Church at Philippi, you will see how important are the incidents recorded in the chapter. We cannot tell what we are doing. He who plants a tree cannot forecast the issue of his planting. The penny you gave to the little poor boy may be the seed of great fortunes. The love grasp you gave the orphans cold hand may be the beginning of an animation lasting as immortality. (J. Parker, D. D.)
They have beaten us openly uncondemned, being Romans.--
The assertion or vindication of rights
I. Pauls right as a Roman citizen. To Paul this was invaluable. It was in itself an honour, and would be everywhere so regarded. It gave to him who enjoyed it the protection of the best system of laws known among men. In any part of the world, moreover, where the Roman power extended, it conceded that right. A Roman citizen might not be crucified, nor scourged. The privilege of Roman citizenship also secured the right of a public trial. This tended, in an eminent degree, to maintain justice.
II. The manner in which these rights had been violated. The wrong done was a palpable injustice, in all respects, at variance with the requirements of the Roman law. They were condemned unheard; and at the demand of a mob; they were publicly whipped; they were cast into prison. Every one of these things was contrary to Roman law. They suffered, moreover, further indignities at the hands of the jailer.
III. The propriety of the demand thus urged. The principles of the gospel seem to require that we should bear injuries not only with no malice, but even with no resistance (Mat_5:39-41; 1Co_6:6-8). But note--
1. That the conduct of the Saviour interprets His own words. In the numerous injuries which He suffered at the hands of individuals, He offered no resistance. Yet, in entire consistency with all this, when He came in contact with the law, and when, under the forms of law, injustice was about to be done, He demanded that the provisions of the law should not be violated (Joh_18:23).
2. This leads us to notice, then, the value of law for the protection of rights. That value was recognised by Paul on other occasions (Act_23:2-3; Act_25:11). The history of the world, in regard to law, has been a little more than a succession of struggles to secure the rights of individuals against arbitrary power; and the points gained in that respect have been the beginning of new eras in the history of the world, each of these epochs sending its influence far into the future. Law itself, as we now have it, has been the slow growth of ages; and is the result of effort to save from arbitrary punishment. Under wise provisions, in favour of general liberty and individual rights, we are permitted to live; and the business of the world now is to protect and defend these principles as the ground of security in all time to come. They are of inestimable worth, and it is every mans privilege and duty to appeal to them and to demand that they shall be observed and enforced. Pym and Hampden are immortal as having defended the great principles of liberty; and Paul stands thus among the great benefactors of mankind for having asserted and maintained the right of an appeal to the law.
3. It remains only to remark, in the vindication of the conduct of Paul, that the character of a good man belongs to the public, to virtue, to truth, to religion. Paul had not only his own individual rights to maintain, but he was a representative man, entrusted with the rights pertaining to the Christian religion. All that he had endured in his imprisonment, he could privately and personally bear and forgive. But the public wrong which had been done was a wrong to justice; and not only so, but a wrong to religion; a wrong to him as the minister of religion; a wrong which, if acknowledged, might greatly hinder the success of his future labours. (A. Barnes, D. D.)
The selfish policy of magistrates
There is a thing which passes for generosity which, when analysed, is found to be nothing but selfish policy. Sometimes a flint-hearted magistrate makes a great show of generous consideration for the condition of the prisoner, and pompously discharges him on that ground, as he says. Whereas it will often be found that the charge against the man was one of which the law could take no cognisance, or else which the magistrate felt himself unable to grapple with. He gets great credit for his clemency. His manoeuvre, however, reminds those who see through it of the spiders tricks. We well know that the moment an ill-starred fly or other insect comes in contact with the net of the spider, it is sprung upon with the rapidity of lightning, and if the captured insect be of small size the spider conveys it at once to the place of slaughter, and having at its leisure sucked all its juice, throws out the carcase. If the insect be somewhat larger and struggles to escape, the spider envelops its prey in a mesh of thread passed round its body in various directions, and its wings and legs thus effectually secured, it is conveyed to the den and devoured. But when a bee or large fly, too powerful to be mastered by the spider, happens to get entangled in its toils, then the wary animal, conscious of its incapacity to contend against such fearful odds, makes no attempt to seize or embarrass the victim. On the contrary, it assists the entangled captive in its efforts to free itself, and often goes so far as to break off that part of the web from which it may be suspended. This act has upon it the colour of seeming generosity, but in reality it is nothing more than the performance of selfish cunning. The tyrant, feeling himself incapable of doing an injury, determines to have no molestation. To obtain this end he performs an act of manumission. In this policy he is not unlike the magistrate referred to. (Scientific Illustrations.)
Vindication of rights:--Thomas Maynard, English consul, was thrown into the prison of the Inquisition at Lisbon, under pretence that he had said or done something against the Roman religion. Mr. Meadows, who was then Resident, advised Cromwell of the affair, and being directed by him, demanded of the King of Portugal the liberation of Maynard. The king told him that he had no authority over the Inquisition. The Resident sent this answer to Cromwell, from whom he received instructions to tell the king that since he had no power over the Inquisition, he was commanded by Cromwell to declare war against the Inquisition itself. This so terrified the king and the Inquisition that they opened the prison doors and gave the consul liberty to go out. He, however, refused to go out privately, and required that he should be honourably brought forth by the Inquisition. (W. Baxendale.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On v34 34. “And leading them into his house he placed…
34. “And leading them into his house he placed a table by them and rejoiced all over the house, believing in God.” Here we see that the jailer, having received a glorious old-style jumping conversion, leaped round all over the house, shouting uproariously, while Paul and Silas sat at the table enjoying his kind hospitality, feeling much refreshed and relieved physically, because the jailer had not only diligently washed away the clotted blood from the gashes of their lacerated backs, thus expediting convalescence, but has kindly supplied them with a sumptuous meal, which they much needed. The earthquake, the miraculous excarceration of the prisoners and the conversion of the jailer, borne on rumor’s flying pinion, reaches the magistrates, so alarming them that they send the lictors who would thrash them, to request Paul and Silas to depart immediately. This they refuse to do till the magistrates come in person and take them out, which they do, now tremulous with fear, because of their notification that Paul is a Roman citizen, and they are liable to prosecution, dethronement, and punishment for their illegal flagellation of a Roman citizen, amid the impetuosity of the cruel mob. Hence alarmed and deeply penitent for their illegal and precipitant cruelty to the apostles, taking them out of prison with their own hands, they beg them to depart from the city.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v32 Act 16:19 - Act 16:34.
Acts
THE RIOT AT PHILIPPI
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Act 16:19 - Act 16:34.
This incident gives us the Apostle’s first experience of purely Gentile opposition. The whole scene has a different stamp from that of former antagonisms, and reminds us that we have passed into Europe. The accusers and the grounds of accusation are new. Formerly Jews had led the attack; now Gentiles do so. Crimes against religion were charged before; now crimes against law and order. Hence the narrative is more extended, in accordance with the prevailing habit of the book, to dilate on the first of a series and to summarise subsequent members of it. We may note the unfounded charge and unjust sentence; the joyful confessors and the answer to their trust; the great light that shone on the jailer’s darkness.
I. This was a rough beginning of the work undertaken at the call of Christ.
Less courageous and faithful men might have thought, ‘Were we right in “assuredly gathering” that His hand pointed us hither, since this is the reception we find?’ But though the wind meets us as soon as we clear the harbour, the salt spray dashing in our faces is no sign that we should not have left shelter. A difficult beginning often means a prosperous course; and hardships are not tokens of having made a mistake.
The root of the first antagonism to the Gospel in Europe was purely mercenary. The pythoness’s masters had no horror of Paul’s doctrines. They were animated by no zeal for Apollo. They only saw a source of profit drying up. Infinitely more respectable was Jewish opposition, which was, at all events, the perverted working of noble sentiments. Zeal for religion, even when the zeal is impure and the notions of religion imperfect, is higher than mere anger at pecuniary loss. How much of the opposition since and to-day comes from the same mean source! Lust and appetite organise profitable trades, in which ‘the money has no smell,’ however foul the cesspool from which it has been brought. And when Christian people set themselves against these abominations, capital takes the command of the mob of drink-sellers and consumers, or of those from haunts of fleshly sin, and shrieks about interfering with honest industry, and seeking to enforce sour-faced Puritanism on society. The Church may be very sure that it is failing in some part of its duty, if there is no class of those who fatten on providing for sin howling at its heels, because it is interfering with the hope of their gains.
The charge against the little group took no heed of the real character of their message. It artfully put prominent their nationality. These early anti-Semitic agitators knew the value of a good solid prejudice, and of a nickname. ‘Jews’-that was enough. The rioters were ‘Romans’-of a sort, no doubt, but it was poor pride for a Macedonian to plume himself on having lost his nationality. The great crime laid to Paul’s charge was-troubling the city. So it always is. Whether it be George Fox, or John Wesley, or the Salvation Army, the disorderly elements of every community attack the preachers of the Gospel in the name of order, and break the peace in their eagerness to have it kept. There was no ‘trouble’ in Philippi, but the uproar which they themselves were making. The quiet praying-place by the riverside, and the silencing of the maiden’s shout in the streets, were not exactly the signs of disturbers of civic tranquillity.
The accuracy of the charge may be measured by the ignorance of the accusers that Paul and his friends were in any way different from the run of Jews. No doubt they were supposed to be teaching Jewish practices, which were supposed to be inconsistent with Roman citizenship. But if the magistrates had said, ‘What customs?’ the charge would have collapsed. Thank God, the Gospel has a witness to bear against many ‘customs’; but it does not begin by attacking even these, much less by prescribing illegalities. Its errand was and is to the individual first. It sets the inner man right with God, and then the new life works itself out, and will war against evils which the old life deemed good; but the conception of Christianity as a code regulating actions is superficial, whether it is held by friends or foes.
There is always a mob ready to follow any leader, especially if there is the prospect of hurting somebody. The lovers of tranquillity showed how they loved it by dragging Paul and Silas into the forum, and bellowing untrue charges against them. The mob seconded them; ‘they rose up together [with the slave-owners] against Paul and Silas.’ The magistrates, knowing the ticklish material that they had to deal with, and seeing only a couple of Jews from nobody knew where, did not think it worth while to inquire or remonstrate. They were either cowed or indifferent; and so, to show how zealous they and the mob were for Roman law, they drove a coach-and-six clean through it, and without the show of investigation, scourged and threw into prison the silent Apostles. It was a specimen of what has happened too often since. How many saints have been martyred to keep popular feeling in good tune! And how many politicians will strain conscience to-day, because they are afraid of what Luke here unpolitely calls ‘the multitude,’ or as we might render it, ‘the mob,’ but which we now fit with a much more respectful appellation!
The jailer, on his part, in the true spirit of small officials, was ready to better his instructions. It is dangerous to give vague directions to such people. When the judge has ordered unlawful scourging, the turnkey is not likely to interpret the requirement of safe keeping too leniently. One would not look for much human kindness in a Philippian jail. So it was natural that the deepest, darkest, most foul-smelling den should he chosen for the two, and that they should he thrust, bleeding backs and all, into the stocks, to sleep if they could.
II. These birds could sing in a darkened cage.
The jailer’s treatment of them after his conversion shows what he had neglected to do at first. They had no food; their bloody backs were unsponged; they were thrust into a filthy hole, and put in a posture of torture. No wonder that they could not sleep! But what hindered sleep would, with most men, have sorely dimmed trust and checked praise. Not so with them. God gave them ‘songs in the night.’ We can hear the strains through all the centuries, and they bid us be cheerful and trustful, whatever befalls. Surely Christian faith never is more noble than when it triumphs over circumstances, and brings praises from lips which, if sense had its way, would wail and groan. ‘This is the victory that overcometh the world.’ The true anaesthetic is trust in God. No wonder that the baser sort of prisoners-and base enough they probably were-’were listening to them,’ for such sounds had never been heard there before. In how many a prison have they been heard since!
We are not told that the Apostles prayed for deliverance. Such deliverance had not been always granted. Peter indeed had been set free, but Stephen and James had been martyred, and these two heroes had no ground to expect a miracle to free them. But thankful trust is always an appeal to God. And it is always answered, whether by deliverance from or support in trial.
This time deliverance came. The tremor of the earth was the token of God’s answer. It does not seem likely that an earthquake could loosen fetters in a jail full of prisoners, but more probably the opening of the doors and the falling off of the chains were due to a separate act of divine power, the earthquake being but the audible token thereof. At all events, here again, the first of a series has distinguishing features, and may stand as type of all its successors. God will never leave trusting hearts to the fury of enemies. He sometimes will stretch out a hand and set them free, He sometimes will leave them to bear the utmost that the world can do, but He will always hear their cry and save them. Paul had learned the lesson which Philippi was meant to teach, when he said, though anticipating a speedy death by martyrdom, ‘The Lord will deliver me from every evil work, and will save me into His heavenly Kingdom.’
III. The jailer behaves as such a man in his position would do.
He apparently slept in a place that commanded a view of the doors; and he lay dressed, with his sword beside him, in case of riot or attempted escape. His first impulse on awaking is to look at the gates. They are open; then some of his charge have broken them. His immediate thought of suicide not only shows the savage severity of punishment which he knew would fall on him, but tells a dreary tale of the desperate sense of the worthlessness of life and blank ignorance of anything beyond which then infected the Roman world. Suicide, the refuge of cowards or of pessimists, sometimes becomes epidemic. Faith must have died and hope vanished before a man can say, ‘I will take the leap into the dark.’
Paul’s words freed the man from one fear, but woke a less selfish and profounder awe. What did all this succession of strange things mean? Here are doors open; how came that? Here are prisoners with the possibility of escape refusing it; how came that? Here is one of his victims tenderly careful of his life and peacefulness, and taking the upper hand of him; how came that? A nameless awe begins to creep over him; and when he gets lights, and sees the two whom he had made fast in the stocks standing there free, and yet not caring to go forth, his rough nature is broken down. He recognises his superiors. He remembers the pythoness’s testimony, that they told ‘the way of salvation.’
His question seems ‘psychologically impossible’ to critics, who have probably never asked it themselves. Wonderful results follow from the judicious use of that imposing word ‘psychologically’; but while we are not to suppose that this man knew all that ‘salvation’ meant, there is no improbability in his asking such a question, if due regard is paid to the whole preceding events, beginning with the maiden’s words, and including the impression of Paul’s personality and the mysterious freeing of the prisoners.
His dread was the natural fear that springs when a man is brought face to face with God; and his question, vague and ignorant as it was, is the cry of the dim consciousness that lies dormant in all men-the consciousness of needing deliverance and healing. It erred in supposing that he had to ‘do’ anything; but it was absolutely right in supposing that he needed salvation, and that Paul could tell him how to get it. How many of us, knowing far more than he, have never asked the same wise question, or have never gone to Paul for an answer? It is a question which we should all ask; for we all need salvation, which is deliverance from danger and healing for soul-sickness.
Paul’s answer is blessedly short and clear. Its brevity and decisive plainness are the glory of the Gospel. It crystallises into a short sentence the essential directory for all men.
See how little it takes to secure salvation. But see how much it takes; for the hardest thing of all is to be content to accept it as a gift, ‘without money and without price.’ Many people have listened to sermons all their lives, and still have no clear understanding of the way of salvation. Alas that so often the divine simplicity and brevity of Paul’s answer are darkened by a multitude of irrelevant words and explanations which explain nothing!
The passage ends with the blessing which we may all receive. Of course the career begun then had to be continued by repeated acts of faith, and by growing knowledge and obedience. The incipient salvation is very incomplete, but very real. There is no reason to doubt that, for some characters, the only way of becoming Christians is to become so by one dead-lift of resolution. Some things are best done slowly; some things best quickly. One swift blow makes a cleaner fracture than filing or sawing. The light comes into some lives like sunshine in northern latitudes, with long dawn and slowly growing brightness; but in some the sun leaps into the sky in a moment, as in the tropics. What matter how long it takes to rise, if it does rise, and climb to the zenith?
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv31–34 31, 32. Leading the brethren into his family apartment,…
31, 32. Leading the brethren into his family apartment, he received a full and satisfactory answer to his question. (31) " They said, Believe on the Lord Jesus Christ, and you shall be saved, and your house. (32) And they spake the word of the Lord to him, and to all who were in his house. " Those who advocate the doctrine of justification by faith only, appeal with great confidence to this answer of the apostle, as proof of that doctrine. We can not enter upon the merits of this doctrine, except as it is affected by this and other passages in Acts.
To state the argument in its strongest form, it would stand thus: In answer to the question, What shall I do to be saved? one thing is commanded to be done: " Believe on the Lord Jesus Christ ;" and one thing is promised. " You shall be saved. " Now, then, Paul could not have made this promise on this one condition, unless he knew that all who believe on the Lord Jesus are saved. No less than the universal proposition that all who believe shall be saved, would justify the conclusion that if the jailer believed, he would be saved. Paul, then, assumes this universal proposition, and, therefore, it must be true. But there are some who believe, and are consequently saved, who have never been immersed; therefore, immersion does not constitute a part of what we must do to be saved.
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The fallacy of this very plausible argument is to be found in the ambiguous usage of the term believe. This ambiguity does not arise from the fact that there are different kinds of faith; but from the fact that the term is sometimes used abstractly, and sometimes to include the repentance and obedience which properly result from faith. Whatever is affirmed of faith only must necessarily contemplate it in the former sense. But in that sense it can not secure justification, as is proved by the force of those passages which treat of it in this sense. John, in his gospel, says: "Among the chief rulers many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: for they loved the praise of men more than the praise of God." James also says: "As the body without the spirit is dead, so faith without works is dead also." In those passages faith is considered separately from the works which should follow it, and is declared to be dead, or inoperative.
Now, the statement of Paul to the jailer is not, that if he would believe on the Lord Jesus Christ with a dead faith, or a faith so weak as to be overpowered by worldly motives, he should be saved; but he evidently contemplates a living faith-a faith which leads to immediate and hearty obedience. In this usage of the term it is true that not only the jailer, but every other believer may be promised, "Believe on the Lord Jesus, and thou shalt be saved." Yet it is equally true that the salvation does not result from the faith only; and that it is not enjoyed until the faith brings forth the contemplated obedience. If faith without works is dead, then it remains dead as long as it remains without works. It thus remains until the believer is immersed, if he proceed according to apostolic example; therefore, faith without immersion is dead. Paul acted upon this principle in the case before us. For, after telling him, in the comprehensive sense of the term believe, that if he would believe on the Lord Jesus he should be saved, he immediately gives him more specific instruction, and immerses him the same hour of the night. Those who argue that the jailer obtained pardon by faith alone, leave the jail too soon. If they would remain one hour longer, they would see him immersed for the remission of his sins, and rejoicing in the knowledge of pardon after his immersion, not before it.
There is another aspect of this answer to the jailer which must not \\ be passed by; for it confirms what we have already said, and at the same time harmonizes this with other inspired answers to the same question. To Saul, who was a penitent believer, and sent to Ananias to learn what he should do, the latter replied: "Arise and be immersed and wash away your sins." To the Jews on Pentecost, who had faith, but faith only, Peter commands: "Repent and be immersed, every one of you, in the name of Jesus Christ, for the remission of sins." But to the jailer, who was a heathen, Paul commands, " Believe on the Lord Jesus Christ;" and intending more fully to develop the manner in which his faith should be manifested, promises, "and you shall be saved." Thus each answer is adapted to the exact religious state of the party to whom it is addressed, requiring first that which is to be done first, and enjoining to be done only that which had not been done.
The conduct of the jailer in prostrating himself before Paul and Silas, and crying out, "What shall I do to be saved?" shows that he already believed them to be messengers of God, and understood that their message had reference to the salvation of men. But there is no evidence that his faith or his information extended beyond this. Having commanded him to believe on the Lord Jesus Christ, it was necessary to put within his reach the means of faith; and this Paul proceeds to do by preaching "the word of the Lord to him and to all who were in his house."
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On v31 (See Scofield Rom 1:16).
saved
(See Scofield Rom 1:16).
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v32 General Information:
General Information:
Here the first use of the word "they" as well as the words "their" and "them" refer to Paul and Silas. Compare Acts 16:25. The last use of the word "they" refers to the people in the jailers' household.
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General Information:
The words "him," "his," and "he" refer to the jailer.
They spoke the word of the Lord to him
Here "word" stands for a message. AT: "They told him the message about the Lord Jesus" (See: Metonymy)
he and those in his entire house were baptized immediately
This can be stated in active form. AT: "Paul and Silas baptized the jailer and all the members of his household" (See: Active or Passive)
translationWords
word
lord
baptize
Paul
Silas
joy
believe
God
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v31 16:31-34 Paul and Silas directed the jailer to a…
16:31-34 Paul and Silas directed the jailer to a faith in Christ that brings blessing both to him and to his family. The whole household received Christian instruction, and their response was expressed in baptism and the offering of hospitality to Paul and Silas.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.