Exegetical and Hermeneutical Commentary of Acts 16:31
And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.
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.
Fuente: The Cambridge Bible for Schools and Colleges
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 mans 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.
Fuente: Albert Barnes’ Notes on the Bible
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
31-34. Believe on the Lord JesusChrist, and thou shalt be savedThe brevity, simplicity, anddirectness of this reply are, in the circumstances, singularlybeautiful. Enough at that moment to have his faith directed simply tothe Saviour, with the assurance that this would bring to his soul theneeded and sought salvationthe how being a matter for afterteaching.
thou shalt be saved, and thyhouse(See on Lu 19:10).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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, Mr 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:
and thy house; or family, provided they believe in Christ also, as they did, Ac 16:34 or otherwise there can be no salvation, for he that believeth not shall be damned.
Fuente: John Gill’s Exposition of the Entire Bible
To be saved ( ). Final clause with and first aorist passive subjunctive. What did he mean by “saved”? Certainly more than escape from peril about the prisoners or because of the earthquake, though these had their influences on him. Cf. way of salvation in verse 17.
Believe on the Lord Jesus ( ). This is what Peter told Cornelius (10:43). This is the heart of the matter for both the jailor and his house.
Fuente: Robertson’s Word Pictures in the New Testament
1) “And they said,” (hoi de eipen) “Then they said,” both Paul and Silas simultaneously asserted, responded affirmed in concord or in harmony to this convicted, emotionally stirred, unsaved, dissatisfied, sinner. They came directly to the point of what he then needed to be saved. He had heard the word, thru their testimony, Rom 10:17; Luk 14:35; He had been convinced and convicted that he was a sinner and needed salvation, in penitent trembling words he asked, and was firmly told:
2) “Believe on the Lord Jesus Christ,” (pesteuson epi ton kurion lesoun) “Believe thou (for yourself) on the Lord Jesus.” Imperatively, they commanded or exhorted this sinner, who had heard the word, and been convicted that he was not saved, to believe on or place his trust upon the Lord Jesus, with the following assurance for all who seek the Lord, Isa 45:22; Isa 55:6-7; Joh 1:16; Joh 1:18; Joh 5:24; 1Jn 5:10; Act 4:12.
3) “And thou shalt be saved,” (kai sothese su) “And thou shalt (personally) be saved,” exist in a saved or delivered state or condition, even as all ever saved before him had done, Act 10:43; Rom 1:16; Rom 4:3-5; Rom 4:16.
4) “And thy house,” (kai ho oikos sou) “And your household,” the responsible people of your household, family, and servants, who are convicted and desire to be saved as you do, Joh 6:37; Rom 10:9-13; Eph 2:8-10. If and when responsible sinners believe, they each and all promised and assured salvation, Act 11:13-14; Act 13:38-39.
Fuente: Garner-Howes Baptist Commentary
−
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, ( Act 15:9.) And here we must note two things; first, that Christ is the mark − (221) 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 − (222) 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. −
(221) −
“
Unicum scopum,” the only mark.
(222) −
“
Immane chaos,” immense chaos.
Fuente: Calvin’s Complete Commentary
(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 instancestanding nearly on the same level as that of the penitent robber on the crossof 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And they said, “Believe on the Lord Jesus, and you will be saved, you and your house.” ’
The reply came back immediately. Paul and Silas declared to him that the way in which both he and his house could be saved was by response to ‘the Lord, even Jesus’. That was the ‘Lord’ he should look to. Only in Jesus, ‘the Lord’ (which would be recognised by a Gentile as denoting someone who was divine), was there safety, security and salvation. Note that the saving of all depended on the belief of each. This is speaking of those of an age to respond. All who believe will be saved (compare Act 11:14; Act 16:15; Act 18:8; 1Co 1:16; 1Co 16:15). In those days it would be normal for the household to follow the lead of its head, and we must remember that this was a time of especially powerful working of the Holy Spirit.
In Roman Act 10:9 Paul declares, if you will confess with your mouth Jesus as Lord, and believe in your heart that God has raised Him from the dead, you will be saved’. For that is the essence of what is necessary for salvation. It is the same message as here. A recognition of the Lordship of Christ, and the fact that as the risen Lord He can save. This is not a question of whether we see Jesus ‘as Saviour or as Lord’ as though there was an alternative. We are not talking here about our petty responses and attitudes. We are talking about a recognition of the One with Whom we are dealing. Salvation is by faith, and it is only as we see Him as the Lord with power to save that we will respond for salvation. We may then leave to Him both the saving and the exertion of His Lordship. If we have truly responded He will bring about both. If He leaves us still in our chains we need to ask what we wanted from salvation. If we want it simply as a fire insurance we need to read the fine print.
Fuente: Commentary Series on the Bible by Peter Pett
Act 16:31-32. And they said, Believe, &c. “Humbly trust in, and fully commit thyself to the protection of that great and only Saviour whom we preach, and thou and thine house will be brought into the sure way to eternal salvation.” 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 securityof 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 St. Paul might the rather add, as it is probable that many, if not all of them, under this terrible alarm, might have attended the master of the family in the dungeon. When St. Paul exhorts the gaoler, as the way to salvation, to believe in Christ, and commit himself to him, it obviously and immediately implies a submission to the further instructions of these his special ambassadors and authorized messengers,concerning the whole wonderful scheme of this salvation, the full import whereof Paul and Silas would not fail to open to their new convert as soon as possible; and accordingly it is added by the sacred writer, that they spake unto him the word of the Lord. They taught him and all his family the Christian doctrine, laying before them the proofs, evidences, and nature of it, as far as the time and circumstances would permit; the result of all which was, that the gaoler was convinced, embraced Christianity, and was converted.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 16:31-32 . The epanorthosis extends to and
They lay down faith on Jesus as the condition of , and nothing else; but saving faith is always in the N.T. that which has holiness as its effect (Rom 6 ), not “a human figment and opinion which the depths of the heart never get to know,” but “a divine work in us which transforms and begets us anew from God” (Luther’s Preface to the Epistle to the Romans ), without, however, making justification, which is the act of the imputation of faith , to include sanctification. See on Rom 1:17 .
For the sake of this requirement of believing, they set forth the gospel to the father of the family and all his household (see on Act 8:25 ).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
31. . ] Not without allusion to the , by which name he had just addressed them. So Bengel: ‘non agnoscunt se dominos.’
Considering who the person was that asked the question, a heathen in the depths of ignorance and sin, and how indisputably therefore the answer embraces all sinners whatever , there perhaps does not stand on record in the whole book a more important answer than this of Paul: or, I may add, one more strikingly characteristic of the Apostle himself and his teaching . We may remark also, in the face of all attempts to establish a development of St. Paul’s doctrine according to mere external circumstances, that this reply was given before any one of his extant epistles was written.
does not mean that his faith would save his household, but that the same way was open to them as to him: ‘Believe, and thou shalt be saved: and the same of thy household.’
Fuente: Henry Alford’s Greek Testament
Act 16:31 . .: “non agnoscunt se dominos ” Bengel they point him to the One Lord. : the first word is most frequently used in Attic Greek, and in the N.T. for household, cf. Act 16:15 , but both words are used in Attic, and in the N.T., for familia . : “and thou shalt be saved, thou and thy house,” R.V., not as if his faith could save his household, as A.V. might imply, but that the same way was open to him and to them (Alford, see also Meyer-Wendt, and Page).
Fuente: The Expositors Greek Testament by Robertson
Believe. Greek. pisteuo. App-150.
Christ. The texts omit. Compare Mat 1:21.
thy house: i.e. on the same condition of faith.
Fuente: Companion Bible Notes, Appendices and Graphics
31. . ] Not without allusion to the , by which name he had just addressed them. So Bengel: non agnoscunt se dominos.
Considering who the person was that asked the question,-a heathen in the depths of ignorance and sin,-and how indisputably therefore the answer embraces all sinners whatever,-there perhaps does not stand on record in the whole book a more important answer than this of Paul:-or, I may add, one more strikingly characteristic of the Apostle himself and his teaching. We may remark also, in the face of all attempts to establish a development of St. Pauls doctrine according to mere external circumstances,-that this reply was given before any one of his extant epistles was written.
does not mean that his faith would save his household,-but that the same way was open to them as to him: Believe, and thou shalt be saved: and the same of thy household.
Fuente: The Greek Testament
Act 16:31. , the Lord) They do not acknowledge themselves as , lords (the title which he had addressed them by).-, house) The mention of his household the more raises the spirits of the trembling gaoler. The master is often followed by his house.
Fuente: Gnomon of the New Testament
saved
(See Scofield Rom 1:16).
Fuente: Scofield Reference Bible Notes
Believe: Act 2:38, Act 2:39, Act 4:12, Act 8:37, Act 11:13, Act 11:14, Act 13:38, Act 13:39, Act 15:11, Isa 45:22, Hab 2:4, Mar 16:16, Joh 1:12, Joh 3:15, Joh 3:16, Joh 3:36, Joh 6:40, Joh 6:47, Joh 7:37, Joh 7:38, Joh 11:25, Joh 11:26, Joh 20:31, Rom 5:1, Rom 5:2, Rom 10:9, Rom 10:10, Gal 3:22, Gal 3:26, Eph 2:7, Eph 2:8, 1Jo 5:10-13
and thy: Act 16:15, Act 16:32, Act 2:39, Act 18:8, Gen 17:7, Gen 18:19, Jer 32:39, Rom 11:16, Gal 3:14
Reciprocal: Mat 12:50 – do Mar 10:26 – Who Luk 10:25 – Master Luk 23:42 – Lord Joh 6:29 – This Act 2:41 – gladly Act 8:12 – they believed Act 16:17 – the way Act 20:21 – faith Act 24:24 – the faith Rom 10:8 – the word of faith Gal 3:27 – as many 2Ti 4:2 – in Heb 10:39 – but 1Jo 3:23 – his commandment
Fuente: The Treasury of Scripture Knowledge
PAULS ADVICE TO THE JAILER
Believe on the Lord Jesus Christ, and thou shalt he saved, and thy house.
Act 16:31
Some assert that this heathen jailer could know nothing about salvation through Jesus Christ, and that therefore the question he uttered must have referred to bodily safety. But he had just been saved from suicide by the assurance of St. Paul that the prisoners had not escaped. The man had perhaps heard the Apostle preach, or had joined unseen the little company at the place of prayer. It is evident the Apostle interpreted the question as referring to the soul. Thus we see that the good are the counsellors of the distressed.
I. The advice of St. Paul was willing.The jailer had beaten him, and the marks of the scourge were then upon him. But he harbours no revenge. He takes no advantage of the terror-stricken man. He had saved his body. He now seeks to save his soul. See here the power of piety to endure all things, and to bless its persecutor.
II. The advice of St. Paul was wise.The Apostle did not advise the man to wait until he was calm and could enter philosophically into the method of salvation. The jailer had called for a light, and St. Paul directed him at once to the true Light of the world. The conversation is only given in summary, much more was spoken than is recorded. St. Paul would explain all about salvation to this awakened sinner, and put a richer meaning into the words of the soothsaying damsel than they originally conveyed.
III. The advice of St. Paul was practicable.St. Paul told the jailer to believe on the Lord Jesus Christ, and this he could do there and then. How often we give impracticable counsel to the sick and the sorrowful! It is little better than mockery to inform people of remedies which they cannot obtain or use. But the penitent soul can believe in Christ, however sinful it may have been.
IV. The advice of St. Paul was inspiring.And thou shalt be saved, and thy house. What an encouraging hope! The man himself would be saved. The children would be brought into the covenant of God. The prayer of the father has sweet influence upon the entire family circle. It would henceforth be a new home; no longer heathen, it would be Christian. Piety is the beauty and joy of domestic life. Thus we see how piety enables a man to counsel and aid those who appeal to him in distress.
Illustration
His mode of address showed deep reverence. And the Apostles answered him partly in the terms which he had used. Believe, they said, on the Lord Jesus Christ, and thou shalt be saved, and thy house. Deeply impressed, the man at once assembled his household in a little congregation, and, worn and weary and suffering as they were, St. Paul and St. Silas spoke to them of Him by Whom they were to find salvation. Then the jailer, pitying their condition, washed their bruised backs, and immediately afterwards was, with his whole house, baptized in the faith. All this seems to have taken place in the prison precincts.
(SECOND OUTLINE)
THE WAY OF SALVATION
This is one of the most familiar texts in all the Bible. Yet there is another which I dare say almost every one will have thought of while I was reading itthe passage in the Epistle of St. James where the Apostle asks, Can faith save him? and where the Apostle evidently means the answer to be, No: it cannot. Some people have been puzzled by these two texts as if they were contrary the one to the other.
I. St. Paul and St. James.Yet, as a matter of fact, both texts are true. We need to believe both, and not one only, if we are to get the good of believing either. If not, why should God have told us both? The misfortune is that people, as a rule, do not take the trouble to put the two together so as to understand what both teach. But some one will say. Do not these two texts seem to disagree? I answer: No, they do not. Look at them carefully, as carefully as men do at what they really want to understand, and you will see that they do not. Take, first, St. Pauls answer to the jailer at Philippi. What St. Pauls says is that he shall be saved: Believe on the Lord Jesus Christ, and thou shalt he saved. In other words, Christ will save you if you will believe in Him. But was this really all? Certainly not. What, then, followed next? Why the jailer and all his house were baptized, washing away their sins, and thereby pledging themselves, by Gods help and grace, to live a new life. If any of you want to know what St. Paul meant by a person being baptized, you may see it in his epistles. He tells you it is dying to sin, he tells you it is rising again to holiness. He tells you that it is putting on Christ, so that you are to be like Christjust as when you are told to put on the breastplate of righteousness, it means that you are to be righteous. Now suppose that when St. Paul told the jailer to be baptized, he had answered, No, what you said was that if I believed I should be saved. I shall do no more, what do you suppose St. Paul would have answered? Do you not think he would have said something very like what St. James writes? Would he not have answered something like this: I promised you that you should be saved if you would believe, but I never said that believing by itself would save you. It is Christ Who saves you, not your faith. If it was your faith that saved you, it would be you that saved yourself.
II. What salvation means.And then I fancy that St. Paul would have gone on to tell the man what salvation meant, and that if he fancied that faith could save him, he was in danger of never knowing what salvation really was. For salvation really means being delivered from the power of sin and made holy; and Christ alone can do this for us. To be made good is really to be made over again. No one of us can make himself over again. No one of us can deliver himself from the power of sin. Christ only can deliver us from the power of the Devil. Nothing short of the power of God the Holy Ghost can make us holy. And none but those whom the Holy Spirit has made holy can enter heaven and be saved eternally. So St. Paul would tell the jailer again that it was quite true that if he believed on Jesus Christ he should be saved, but then he must understand how that salvation was to be accomplished and what it meant.
III. No man can be saved without faith. Why? It is by Gods power and help alone that any of us can overcome sin or attain to holiness, and no man can make use of Gods help without knowing of it and trusting to it. And faith is trust. But it is not the faith which saves. It is the power of God which saves youGods power used earnestly and trusted faithfully, and when a man does use Gods help as he ought, then you see the fruits of it in a holy and a religious life. And when those fruits are borne, then you know that there must be faith in that mans heart, because without faith he could not have the help of God to enable him to do so. By their fruits ye shall know them are the words of Christ Himself. Let it be our prayer that God will give us the grace of a true and living faith, and also to use faithfully all those means of grace which will enable us to bring forth fruit abundantly to the praise and glory of His Holy Name!
Illustration
Faith is trust. Let me give you a simple illustration. Your house is burning. With difficulty you awake your sleeping child. Now you cry aloud, My boy, throw yourself down; I am ready to catch you in my arms. Oh, my father, your child replies, Oh, my father, I dare not jump, for I cannot see you, it is so dark. My precious child, I am here, though you cannot see me, ready to catch you when you fall. Dont wait; it is now or never. Your child believes your word, leaps into your arms, and you clasp him to your bosom with speechless joy. Just so the great Saviour cries, Oh, sinful man, throw yourself into My arms! I am herevery nearthrow yourself now into My arms, the arms stretched out on Calvary!
(THIRD OUTLINE)
FAITH: ITS NATURE, OBJECT, AND EFFECT
I. The nature of faith.
(a) It includes (i) knowledge, for we cannot believe what we do not know; (ii) assent, for there is an acceptance with the understanding; (iii) trust, which is an act of the will as well as the understanding.
(b) Faith is therefore more than mere acceptance of Divine testimony concerning Christ. We may believe all facts about Christ, and yet not be saved.
(c) It includes trust, as is implied in the very terms, believe in, or on, Christ. It is therefore not merely belief in a proposition, but actual reliance on a Person.
(a) If faith does not include trust, why have we in the Psalms the constant mention of trust, but never of faith?
II. The object of faith.
(a) Not a mere statement, but a PersonJesus Christ. Faith in Christ is the substance of the Gospel.
(b) It is Christ as God-man, as Mediator, as Saviour (prophet, priest, king).
III. The effects of faith.(a) Justification (Rom 5:1). (b) Adoption (Joh 1:12; Gal 3:26). (c) Sanctification (Act 26:18). (d) Joy and peace (1 St. Peter Act 1:8; Rom 15:13). (e) Its trial works patience (St. Jam 1:3). (f) It is the sustaining principle of Christian life (Gal 2:20). (g) It enables to overcome the world (1Jn 5:4).
(FOURTH OUTLINE)
SAVING FAITH
In what does saving faith in the Lord Jesus Christ consist?
I. Intellectual assent to the fact that Jesus Christ is the Saviour of men.Thus far saving faith is the same as that faith by which we every day act. We buy, sell, eat, drink, and travel more or less by faith. Sight there no doubt is, but there is also faith. Faith is not a new element or ingredient of the soul-life of man, superadded by God, upon an after thought, to the moral constitution at the time of conversion. What is given then is grace to see, (a) self undone, and (b) Christ sufficient.
II. Trustfulness superadded to intellectual assent.Not a large percentage of our fellow-men doubt with the head. But heart belief must accompany head belief. We must receive Christ with the affections (Rom 10:10). So self is given to Christ in every case of believing in Him to the salvation of the soul. Much may afterwards be given, but in the first instance self must. Futhermore, faith in Christ as the words of the text denote is
III. Faith in a Person.Some people trust in a creed or in a ritual. Why? Because trust in these flatters rather than interferes with self love. My creed is orthodox, my service is ornate, is the expression of some mens faith, etc. Further, faith in Christ is faith in a Divine Person. It is not necessary that we should be able to theorise about the Incarnation or to philosophise about the Atonement; but our trust must be in Christ the Son of God. And it must be borne in mind that we are not saved by our faith as something meritorious, but by Christ; yet, for two reasons, we cannot be saved without faith, because
(a) Remaining in unbelief we make God a liar, we fail to comply with Gods law of love, which is universal in its scope.
(b) Remaining in unbelief we cannot secure, develop that character necessary to fit us for heaven, nor that capacity for the enjoyments of heaven could we get there without the Christ-like character. God cannot give soul calm to a bad man.
Illustration
A drowning man cannot be saved by a lifeboat that is within reach simply by believing in its life-saving capabilities; he must trust himself to the boat. He who is in a burning house will not be saved by virtue simply of intellectual assent to the fact that a fire-escape is accessible, and that it is so contrived as to be capable of landing him in a place of safety. He must trust himself to the fire escape, etc.
(FIFTH OUTLINE)
ILLUSTRATIONS OF FAITH
In considering St. Pauls answer to the Philippian jailer let us take a few simple illustrations of faith.
I. Faith is the hand that lays hold on Christ. There is a Latin motto which I think very beautifulTeneo et Teneor: I hold and am held. I hold Christ, and am held by Him. Faith is the hand that lays hold on Christ.
II. Faith is the eye that looks to Christ. When the Israelites were bitten by the fiery serpents God appointed a remedy. Every one who looked at the serpent of brass lived (Joh 3:14-15). So now, as the hymn says, There is life for a look at the crucified One.
III. Faith is the ear which hears the voice of Christ. My sheep hear My voice, said Christ. And, again, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live (Joh 5:25).
IV. Faith is the mouth that feeds on Christ. Jesus said, I am the bread of life: he that cometh to Me shall never hunger; and he that believeth in Me shall never thirst (Joh 6:35).
V. Faith is the finger that touches Christ. For she said within herself, If I may but touch His garment, I shall be whole (Mat 9:21).
VI. Faith is the key that unlocks the treasures of Christ. You have a precious jewel in a case. But you need a key to open it. So in Christ are hidden blessings beyond all price, pardon, and peace, grace and glory. The question is, How shall they become mine? Faith is the key. But faith is not the jewel. Faith does not save. Christ saves. Yet Christ is mine by faith. Faith unlocks the stores of grace. Faith claims the unsearchable riches of Christ.
Faith is spoken of in the New Testament as a coming to Christ. For coming to Christ is the same thing as believing on Him, as He Himself says in Joh 6:35, He that cometh to Me shall never hunger; and he that believeth in Me shall never thirst. But remember for your great and endless comfort, there is weak faith and there is strong faith. You may not have the strong faith of Abraham, but it is a mercy if you have the weak faith of him who said, Lord, I believe, help Thou mine unbelief! And be very sure that real faith is as St. Paul says in Ephesians 2The gift of God. It is not simply that God assists men to believe, but He actually bestows faith.
Rev. F. Harper.
(SIXTH OUTLINE)
A FULL SALVATION
Believe on the Lord Jesus Christ, and thou shalt be saved. Thou shalt be savedfrom what?
I.From the wretchedness of sin.
II.From the power of sin.
III.From the love of sin.
IV.From the guilt of sin.
V.From the accusation of conscience.
VI.From the curse of the law.
VII.From the slavery of Satan.
VIII.From the bitter pains of eternal death.
Rev. F. Harper.
Fuente: Church Pulpit Commentary
2
Act 16:31-32. The jailor was a heathen and knew only the worship of idol gods. Paul’s answer to his question meant only to cite him to the proper source of salvation. It was like telling an inquiring patient to put his trust in Doctor Blank, with the understanding, of course, that he would show confidence by doing what the doctor told him to do. We know that was all the statement of Paul meant, for he immediately spake unto him the word of the Lord, which would have been unnecessary had the answer in verse 31 been all the jailor needed to do to be saved.
Fuente: Combined Bible Commentary
Act 16:31. And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. The question of the jailor evidently implies that he was acquainted in some measure with the general purport of the preaching of Paul and his companions; indeed, his question seems to re-echo the monotonous burden of the poor demoniac girls constant cry though the streets of Philippi during the many days: These men art the servants of the most high God, and they proclaim to you the way of salvation (see Act 16:17). The Roman official now in his great fear and consternation asks these men, who he feels are servants of the most high God, to tell him what he must do to find the way of salvation. They reply to him by telling him at once of One, even the Lord Jesus, in whom alone there is salvation. They demand from him, if he would indeed be saved, a faith of which His Person is the objectnothing more than faith, nothing less (fide sold, we must remember, was ever the watchword of the Apostle Paul); and then the meaning of faith in Jesus was explained, and the gospel was preached to the jailors family at midnight, while the prisoners were silent around, and the light was thrown on anxious faces and the dungeon wall; and this Roman, who believed from that hour with all his heart, showed his faith by rendering all the services to these persecuted servants which gratitude and adoring love to their Master could suggest. There is a brief but remarkable comment of Alfords on Pauls answer to the Philippian jailors question as to how he should be saved: We may remark, in the face of all attempts to establish a development of St. Pauls doctrine according to mere external circumstances, that this reply, Faith in Jesus only can save, was given before any one of his extant epistles was written.
Fuente: A Popular Commentary on the New Testament
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 Pauls 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 Pauls 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
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.
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.”
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 31
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 Savior, with the assurance that this would bring to his soul the needed and sought salvation,–the how being a matter for after teaching.
Fuente: Abbott’s Illustrated New Testament
In this context, "Believe" refers to trusting the sovereign God’s power to deliver, which events had just pictured for the jailer. [Note: The NET Bible note on Act 16:31.]
This verse raises the question of lordship salvation most clearly in Acts. Must a person make Jesus the Lord (Master) of his or her life to become a Christian?
Most evangelicals believe that to become a Christian one need only trust in the person and finished work of Jesus Christ. It is not necessary to submit to Him completely as personal Master to be saved. [Note: E.g., Lewis S. Chafer, Salvation, pp. 42-53; Ryrie, So Great Salvation; Hodges, Absolutely Free!; Toussaint, "Acts," p. 400; and Constable, "The Gospel . . .".] Some contend that the sinner must also yield his life completely to Jesus as Master as well as Savior to be saved. [Note: E.g., John Murray, Redemption-Accomplished and Applied, pp. 95-116; K. L. Gentry, "The Great Option: A Study of the Lordship Controversy," Baptist Reformation Review 5 (1976):49-79; John R. W. Stott, "Must Christ be Lord to be Savior? Yes," Eternity, September 1959, pp. 15, 17-18, 36-37; Marshall, The Acts . . ., p. 273.]
Those who hold the lordship view insist on the necessity of acknowledging Jesus as Master of one’s life in the act of receiving Him as Savior. According to them these are not two separate sequential acts or successive steps but one act of faith. A few expressions of the lordship salvation view are these.
"The astonishing idea is current in some circles today that we can enjoy the benefits of Christ’s salvation without accepting the challenge of His sovereign Lordship." [Note: John R. W. Stott, Basic Christianity, p. 114.]
"In most instances the modern ’evangelist’ assures his congregation that all any sinner has to do in order to escape Hell and make sure of Heaven is to ’receive Christ as his personal Savior.’ But such teaching is utterly misleading. No one can receive Christ as His Savior while he rejects Him as Lord. Therefore, those who have not bowed to Christ’s sceptre and enthroned Him in their hearts and lives, and yet imagine that they are trusting Him as Savior, are deceived." [Note: Arthur W. Pink, Studies on Saving Faith, pp. 12-13.]
"Where there is no clear knowledge, and hence no realistic recognition of the real claims that Christ makes, there can be no repentance, and therefore no salvation." [Note: J. I. Packer, Evangelism and the Sovereignty of God, p. 73. Cf. pp. 71-73.]
"When we teach (whether it is Matthew, or Romans, or any other book in the New Testament-even in comparison to the Old Testament), we teach that when a person comes to Christ, he receives Him as Savior and Lord, and that genuine salvation demands a commitment to the lordship of Christ." [Note: John MacArthur Jr., Justification by Faith, p. 10. See also idem, The Gospel According to Jesus, and idem, Faith Works: The Gospel According to the Apostles, pp. 73-85.]
"’Unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven’ means ’Unless you who call yourselves Christians, who profess to be justified by faith alone and therefore confess that you have nothing whatever to contribute to your own justification-unless you nevertheless conduct yourselves in a way which is utterly superior to the conduct of the very best people, who are hoping to save themselves by their works, you will not enter God’s kingdom. You are not really Christians.’" [Note: James M. Boice, Foundations of the Christian Faith, p. 427.]
There are many excellent evangelical scholars and expositors who believe it is not necessary to commit one’s life to Jesus fully when one trusts in Him as Savior to experience salvation. Some of their statements follow.
"The importance of this question cannot be overestimated in relation to both salvation and sanctification. The message of faith only and the message of faith plus commitment of life cannot both be the gospel; therefore, one of them is false and comes under the curse of perverting the gospel or preaching another gospel (Gal 1:6-9)." [Note: Ryrie, Balancing the . . ., p. 170.]
"The Christian’s liberty to do precisely as he chooses is as limitless and perfect as any other aspect of grace." [Note: Lewis. S. Chafer, Grace, p. 345.]
"A faithful reading of the entire Book of Acts fails to reveal a single passage where people are found to acknowledge Jesus Christ as their personal Lord in order to be saved." [Note: Everett F. Harrison, "Must Christ Be Lord to Be Savior? No," Eternity, September 1959, p. 16. Cf. also pp. 14 and 48.]
"If discipleship is tantamount to salvation, then one must continue in the Word in order to be saved, for Joh 8:31 says, ’If ye continue in My word, then are ye My disciples indeed.’ Continuance is absolutely demanded for discipleship. If discipleship and salvation are the same, then continuance is demanded for salvation. Yet the New Testament clearly teaches that salvation is by faith and it is a gift (Eph 2:8-9). You have eternal life at the point of faith (Joh 3:36). Continuance is not a requirement for salvation." [Note: G. Michael Cocoris, Lordship Salvation-Is It Biblical? p. 16.]
"It is an interpretative mistake of the first magnitude to confuse the terms of discipleship with the offer of eternal life as a free gift. ’And whoever desires, let him take the water of life freely’ (Rev 22:17), is clearly an unconditional benefaction. ’If anyone comes to me and does not . . . he cannot be my disciple’ clearly expresses a relationship which is fully conditional. Not to recognize this simple distinction is to invite confusion and error at the most fundamental level." [Note: Hodges, The Gospel . . ., p. 37.]
". . . I am not a lordship salvation person. I preach the importance of dedication to Jesus Christ. I talk about the works that follow faith. But I believe eternal life is a gift and that I receive it not by anything I do, or am, or promise to become. I take the gift that God offers." [Note: Charles Swindoll, "Dallas’s New Dispensation," Christianity Today, October 25, 1993, p. 15.]
When people trusted Jesus Christ in Acts, what did Luke record they believed about Him?
"In Acts 2, 10, , 16 -passages that present the most material about salvation in the Book of Acts-what one confessed was that Jesus was the Lord in that He was the divine Mediator of salvation with the total capacity and authority to forgive sins and judge men. He is the Lord over salvation because they have turned away from themselves or their own merit to the ascended Lord. He is the divine Dispenser of salvation." [Note: Bock, "Jesus as . . .," p. 151.]
Other New Testament passages corroborate this testimony (Act 2:38-39; Act 3:19-26; Act 4:12; Act 8:12; Act 8:35; Act 10:43; Act 13:38-39; Joh 20:28; Rom 10:9-13; 1Co 12:3; 2Co 4:5; Jas 1:1; Jas 2:1; 1Pe 3:15; 2Pe 3:18; Jud 1:4; Jud 1:21; Jud 1:25; Rev 19:16). [Note: See also William D. Lawrence, "The New Testament Doctrine of the Lordship of Christ" (Th.D. dissertation, Dallas Theological Seminary, 1968).] Submitting to Jesus’ total lordship is the responsibility of all people, but not even all Christians do it (Rom 6:12-14; Rom 12:1-2). It is therefore not biblical, and it is unrealistic, to make it a condition for salvation. [Note: S. Lewis Johnson Jr., "How Faith Works," Christianity Today 33:13 (September 22, 1989):21-25, compared the writings of Ryrie, MacArthur, and Hodges on the lordship issue. Thomas G. Lewellen, "Has Lordship Salvation Been Taught throughout Church History?" Bibliotheca Sacra 147:585 (January-March 1990):54-68, concluded it has not. See MacArthur, Faith Works, pp. 235-58, for his interpretation of the history of gospel preaching.]
"In many places in the Acts it is impossible to distinguish whether Lord stands for Jehovah or the Christ: see Introd. p. lxxii." [Note: Rackham, p. 462, n. 1.]
The Philippian jailer now believed that Jesus had the power to protect and deliver His own. He saw Him as the One with adequate power and authority to save. Note that he had previously appealed to Paul and Silas as "Sirs" (lit. "Lords," Gr. kyrioi, Act 16:30). Now Paul clarified that there was only one Lord (kyrion) that he needed to believe in, namely, Jesus.
"The word ’Lord’ in the phrase, ’Believe in the Lord Jesus Christ,’ is no different than a modern equivalent such as, ’put confidence in President Reagan.’ The term ’President’ is his title. It indicates his position and his ability to follow through on promises. In a similar fashion, the term ’Lord,’ when applied to Jesus Christ, indicates His position as God and thus His ability to save us and grant us eternal life." [Note: Cocoris, Lordship Salvation . . ., p. 15. Cocoris’ unpublished critique of John MacArthur’s The Gospel According to Jesus entitled "John MacArthur Jr.’s System of Salvation" is very helpful.]
Paul did not mean that the jailer’s whole household would be saved simply because the jailer believed. Other members of the jailer’s household believed and were saved as he believed and was saved (cf. Act 16:15; Act 8:36). Personal salvation always depends on personal belief (Joh 3:16; et al.).
Note also in this verse, as in the rest of Scripture, that faith logically precedes regeneration, not the other way around. [Note: See René A. López, "Is Faith a Gift from God or a Human Exercise?" Bibliotheca Sacra 164:655 (July-September 2007):259-76.]
"Paul and Silas did not say to the Philippian jailer, ’Be saved, and you will believe on the Lord Jesus Christ’! They said, ’Believe on the Lord Jesus Christ, and you will be saved’!" [Note: Hodges, Absolutely Free! p. 219.]