which is the chief city of that part of Macedonia, and a colony<\/em> ] Better and more in accord with the oldest MSS. “ which is a city of Macedonia, the first of the district, a colony<\/em>.” (So R. V.<\/em>) Philippi and the country round had long been famous by reason of the neighbouring gold mines. At the time of St Paul’s visit it was held by the Romans, and a colony had been founded there by Augustus. The civil magistrates and the military authorities were Roman. Hence the fear when they heard that prisoners whom they had scourged were Roman citizens. For a history of Philippi, see Dict. of the Bible<\/em>.<\/p>\n It should be borne in mind that a Roman colony was not like what we now call a colony. The inhabitants did not settle as they pleased, but were sent out by authority from Rome, marching to their destination like an army with banners, and they reproduced, where they settled, a close resemblance of Roman rule and life. They were planted on the frontiers of the empire for protection, and as a check upon the provincial magistrates. The names of those who went were still enrolled in the lists of the tribes of Rome. Latin was their language, and they used the Roman coinage, and had their chief magistrates sent out or appointed from the mother city. Thus were they very closely united with Rome, and entirely free from any intrusion on the part of the governors of the provinces.<\/p>\n And from thence to Philippi – <\/B>The former name of this city was Dathos. It was repaired and adorned by Philip, the father of Alexander the Great, and after him was called Philippi. It was famous for having been the place where several battles were fought during the civil wars of the Romans, and, among others, for the decisive battle between Brutus and Antony. At this place Brutus killed himself. To the church in this place Paul afterward wrote the Epistle which bears its name.<\/P> Which is the chief city of that part of Macedonia – <\/B>This whole region had been conquered by the Romans under Paulus Aemilius. By him it was divided into four parts or provinces (Livy). The Syriac version renders it a city of the first part of Macedonia, and there is a medal extant which also describes this region by this name. It has been proposed, therefore, to alter the Greek text in accordance with this, since it is known that Amphipolis was made the chief city by Paulus Aemilius. But it may be remarked that, although Amphipolis was the chief city in the time of Paulus Aemilius, it may have happened that in the lapse of 220 years from that time Philippi might have become the most extensive and splendid city. The Greek here may also mean simply that this was the first city to which they arrived in their travels.<\/P> And a colony – <\/B>This is a Latin word, and means that this was a Roman colony. The word denotes a city or province which was planted or occupied by Roman citizens. It is a strong confirmation of the fact here stated by Luke, that Philippi had the rank and dignity of a Roman colony, as coins are still extant, in which Philippi is distinctly referred to as a colony. Such coins exist from the reign of Augustus to the reign of Caracalla.<\/P> Certain days – <\/B>Some days.<\/P> <\/p>\n Act 16:12<\/span><\/p>\n And from thence to Philippi.<\/em><\/p>\n <\/em><\/p>\n Philippi<\/strong><\/p>\n The apostle had not paused at Samothrace–an island celebrated for its sanctity and its amulets, its gods and orgies, its Cybele and Cobira–a scene where the mysteries of Eastern and Western superstition seem to have met and blended. Nor did he stop at Neapolis, the harbour of the Thymonic gulf, but he pressed on to Philippi; and the ground of his preference was that it was the chief city, etc. This cannot mean the chief or capital city, for that was Thessalonica; and if there existed at that period a minuter subdivision, the principal town was Amphipolis. It probably means that it was the first city of the province that lay upon his journey. It was the chief city of that part, and there was every inducement to fix upon it as a centre of operations. As it was a city and a colony, its importance in itself, and in relation to other towns and districts, made it a fitting place for present work and subsequent enterprise. You may either say that Paul went to Philippi as the first city in his path, for he had been summoned into Macedonia, and he could never think of passing the first city which he came to; or that he formally selected Philippi because of its rank and its privileges as a Roman colony. Philippi was anciently called Krenides, or the Springs, on account of its numerous fountains, in which the Gangites has its sources. Philip, about 358 B.C., enlarged the old town and fortified it, in order to protect the frontiers against Thracian invaders, and named it after himself, to commemorate the addition of a new province to his empire. After the famous battle fought and won in its neighbourhood by the Triumvirs, Augustus conferred special honours on the city, and made it a Roman colony. A military settlement had been made in it, chiefly of the soldiers who had been ranged under the standard of Antony, so that it was a protecting garrison on the confines of Macedonia. A colonia <\/em>was a reproduction in miniature of the mother city Rome. The Roman law ruled; and the Roman insignia were everywhere seen. The municipal affairs were managed by duumvirs, or praetors. Philippi had also the Jus Italicum, <\/em>or quaritarian ownership of the soil, its lands enjoying the same freedom from taxation as did the soil of Italy. Highly favoured as Philippi had been, it was in need of help. Political franchise and Roman rights, Grecian tastes and studies, wide and varied commerce, could not give it the requisite aid. It was sunk in a spiritual gloom, which needed a higher light than Italian jurisprudence or Hellenic culture could bring it, It was helpless within itself, and the man who represented it had appealed to the sympathies of a Jewish stranger, whose story of the Cross could lift the darkness off its position and destiny. The spear and phalanx of Macedonia had been famous, and had carried conquest and civilisation through a large portion of the Eastern world; the sun of Greece had not wholly set, and Epicureans and Stoics yet mingled in speculation, and sought after wisdom; the sovereignty of Rome had secured peace in all her provinces, and her great roads not only served for the march of the soldier, but for the cortege of the trader; art and law, beauty and power, song and wealth, the statue and the drama, survived and were adored; but there was in many a heart a sense of want and powerlessness, an indefinite longing after some higher good and portion, a painless and restless agitation, which only he of Tarsus could soothe and satisfy with his preaching of the God-man–the life, hope, and centre of humanity. (Prof. Eadie.<\/em>)<\/p>\n<\/p>\n The first three Philippian converts<\/strong><\/p>\n 1<\/strong>. <\/em><\/strong>They are representatives of three different races–the one an Asiatic, the other a Greek, the third a Roman.<\/p>\n 2. <\/strong>In the relations of everyday life they have nothing in common: the first is engaged in an important and lucrative branch of traffic; the second, treated by law as a mere chattel without any social or political rights, is employed by her masters to trade on the credulous superstition of the ignorant; the third, equally removed from both, holds a subordinate office under government.<\/p>\n 3. <\/strong>In their religious training they stand no less apart. In the one, the speculative mystic temper of Oriental devotion has at length found deeper satisfaction in the revealed truths of the Old Testament; the second, bearing the name of the Pythian god, the reputed source of Greek inspiration, represents an artistic and imaginative religion, though manifested in a very low and degrading form; while the third, if he preserved the characteristic features of his race, must have exhibited a type of worship essentially political in tone. The purple dealer and proselyte of Thyatira, the native slave girl with the divining spirit, the Roman jailer, all alike acknowledge the supremacy of the new faith. In the history of the gospel at Philippi, as in the history of the Church at large, is reflected the great maxim of Christianity, the central truth of the apostles preaching–that here is neither Jew nor Greek, etc. (Gal 3:28<\/span>).<\/p>\n 4. <\/strong>The order of these conversions is significant: first the proselyte, next the Greek, lastly the Roman. Thus the incidents in their sequence, no less than in their variety, symbolise the progress of Christianity throughout the world. Through the Israelite dispersion, through the proselytes whether of the covenant or the gate, the gospel message first reached the Greek. By the instrumentality of the Greek language, and the diffusion of the Greek race, it finally established itself in Rome, the citadel of power and civilisation, whence directly or indirectly it was destined to spread over the whole world. (Bp. Lightfoot.<\/em>)<\/p>\n<\/p>\n Christianity in Europe<\/strong><\/p>\n 1. <\/strong>Who this convert was.<\/p>\n (1)<\/strong> She was a woman of business. Her perceptions had been sharpened by trade. She was free from the bondage of local prejudice.<\/p>\n (2)<\/strong> She was from Thyatira, a city of Asia, in which district the missionaries had been forbidden to speak the Word. When the Holy Spirit shuts the door in one place, it may be that He intends to reach it by the way of another.<\/p>\n (3)<\/strong> She was a Jewish proselyte. She had learned to worship the true God. Having made that much progress, she was prepared to go still further–much more prepared than the Jews themselves.<\/p>\n 2. <\/strong>How she was converted. Whose heart the Lord opened, etc., Paul spoke the Word, but the Lord gave the Word fruitfulness. I planted, Apollos watered; God gave the increase.<\/p>\n 3. <\/strong>How her conversion was shown.<\/p>\n (1)<\/strong> Her whole family was converted with her. Through her faith, her servants, and her children, if she had children, were brought into the kingdom of Christ.<\/p>\n (2)<\/strong> She constrained the missionaries to abide with her, which was no small burden. Paul, Timothy, Silas, and Luke made quite a party to take care of. And note how she puts her request. She makes it appear as though they were doing her a favour, rather than she them. They had done so much for her soul that she wanted to do something for their bodies.<\/p>\n 1. <\/strong>The evil spirit in possession.<\/p>\n (1)<\/strong> Bringing gain. The unfortunate girl was owned by a joint-stock company. Her owners speculated in the credulity of men. Her insane ravings were taken as the revelation of an oracle.<\/p>\n (2)<\/strong> Bringing reproach. The same following after Paul and us, cried, etc. This she did for many days. The testimony which she bore was the same as that of the evil spirits to the Saviour. The witness was true, but it was not from a good source.<\/p>\n 2. <\/strong>The evil spirit cast out.<\/p>\n (1)<\/strong> Why? Paul being sore troubled, etc. At what? Presumably at the character of the endorsement he and his friends were receiving. With this, however, there may have been a great sympathy for the poor girl.<\/p>\n (2)<\/strong> How? I charge thee in the name of Jesus Christ to come out of her. The act was done in such a way as to show the faith of Paul in Christ, his dependence upon Christ, and as to honour Christ. Those who witnessed the miracle could not have any doubt as to the power through which the marvel was accomplished.<\/p>\n 1. <\/strong>The anger of the masters.<\/p>\n (1)<\/strong> How it arose. Her masters saw that the hope of their gain was gone. The maid now spoke rationally, instead of raving, or giving wild, weird utterances that made people think that they were listening to something supernatural. Now no one would pay anything to hear the girl speak good sense. It did not matter to them that the maid was released from a most cruel thraldom. Let a drunkard burst his bonds, and what rum seller will rejoice over his deliverance? Let a gambler throw off the terrible fascination, and how angry are those whom he has been enriching.<\/p>\n (2)<\/strong> How it was manifested.<\/p>\n (a) <\/strong>They laid hold on Paul and Silas, etc. The dragging, we may be sure, was not gently done.<\/p>\n (b) <\/strong>They said, These men, being Jews, do exceedingly trouble our city, etc. The formal complaint did not correspond to the offence. They knew that the magistrates could take no cognisance of such an injury as they had received. They craftily word their complaint. They appeal to the Roman prejudice against the Jews.<\/p>\n 2. <\/strong>The anger of the magistrates. The multitude became a mob, and the magistrates not much better. No form of a trial was even pretended. Against these Jews, the accusation of such respectable, dividend-receiving citizens was taken as conclusive evidence. Judgment and sentence were instantaneous.<\/p>\n (1)<\/strong> The missionaries were beaten with many stripes, more cruelly than if they had been committing a crime.<\/p>\n (2)<\/strong> They were cast into the inner prison, and their feet made fast in the stocks. What land is there where a similar heroic record has not been made? (M. C. Hazard.<\/em>)<\/p>\n Verse 12<\/span>. And from thence to Philippi<\/B><\/I>] This was a town of Macedonia, in the territory of the Edones<\/I>, on the confines of Thrace, situated on the side of a steep eminence. It took its name from Philip II., king of Macedon. It is famous for two battles, fought between the imperial army, commanded by Octavianus<\/I>, afterwards Augustus<\/I>, and Mark Antony<\/I>, and the republican army, commanded by Brutus<\/I> and Cassius<\/I>, in which these were successful; and a second, between Octavianus<\/I> and Antony<\/I> on the one part, and Brutus<\/I> on the other. In this battle the republican troops were cut to pieces, after which Brutus killed himself. It was to the Church in this city that St. Paul wrote the epistle that still goes under their name. This place is still in being, though much decayed, and is the see of an archbishop.<\/P> <\/P> The chief city of that part of Macedonia<\/B><\/I>] This passage has greatly puzzled both critics and commentators. It is well known that, when Paulus AEmilius<\/I> had conquered Macedonia, he divided it into four parts, , and that he called the country that lay between the rivers Strymon and Nessus, the first part<\/I>, and made Amphipolis its chief city<\/I>, or metropolis; Philippi, therefore, was not its chief city<\/I>. But Bishop Pearce<\/I> has, with great show of reason, argued that, though Amphipolis<\/I> was made the chief city of it by Paulus AEmilius, yet Philippi<\/I> might have been the chief city in the days of St. Paul, which was two hundred and twenty years after the division by P. AEmilius. Besides, as it was at this place that Augustus gained that victory which put him in possession of the whole Roman empire, might not he have given to it<\/I> that dignity which was before enjoyed by Amphipolis? This is the most rational way of solving this difficulty; and therefore I shall not trouble the reader with the different modes that have been proposed to alter<\/I> and amend<\/I> the Greek text<\/I>.<\/P> <\/P> And a colony<\/B><\/I>] That is, a colony of Rome; for it appears that a colony was planted here by Julius Caesar, and afterwards enlarged by Augustus; the people, therefore, were considered as freemen of Rome, and, from this, call themselves Romans<\/I>, Ac 16:21<\/span>. The Jewish definition of kolonia<\/I> (for they have the Latin<\/I> word in Hebrew<\/I> letters, as St. Luke has it. here, , in Greek<\/I> letters) is, a free city, which does not pay tribute<\/I>.<\/P> <\/p>\n Philippi; a city so called from Philip, the father of Alexander the Great, who repaired a ruined town, and caused it to be called by his name. The chief city of that part of Macedonia; or the first city in the passage from Samothracia unto Macedonia. <\/P> A colony; where many Roman citizens went to inhabit, and whose inhabitants had the freedom of the city of Rome. To the church in this city Paul wrote an Epistle. <\/P> <\/p>\n 12, 13. we were in that city abidingcertain days<\/B>waiting till the sabbath came round: their wholestay must have extended to some weeks. As their rule was to beginwith the Jews and proselytes, they did nothing till the time whenthey knew that they would convene for worship.<\/P><\/p>\n And from thence to Philippi<\/strong>,…. This place is by Appianus called Datos, which was its original name; and by Diodorus Siculus, Crenidae c, from the fountains of water, which were many and wholesome, that were about it; and it had its name Philippi, from Philip king of Macedon, father of Alexander the great, who rebuilt it d: it is now vulgarly called Chrixopolis, that is, Chrysopolis, from the veins and mines of gold found about it; it was famous for a battle here fought between Augustus Caesar and Anthony on the one side, and Brutus and Cassius on the other, in which the latter were vanquished:<\/p>\n which is the chief city of that part of Macedonia<\/strong>; which is called Edonis, in which Ptolomy places it;<\/p>\n and a colony<\/strong>: that is, of the Romans; see Ac 16:37<\/span> and which Pliny e also calls a colony:<\/p>\n and we were in that city abiding many days<\/strong>; without doing anything, having no opportunity, or door opened to them to preach the Gospel; which must be a great trial of their faith, after Paul had seen such a vision, by which they were so strongly assured it was the will of God they should come and preach the Gospel here, and after they had travelled so far by sea and land; though some observe, that the word used signifies not only to abide, but to exercise themselves, by teaching and preaching the word, which it is supposed they did with success; and that the women they after met with by the river side, were such, at least some of them, who had been converted under their ministry; but the former seems to be the truest sense.<\/p>\n c Ptolom. Geograph. l. 3. c. 13. d Pausaniae Eliac. 2. l. 6. p. 352. Plin. Nat. Hist. l. 4. c. 11. e Ib.<\/p>\n To Philippi <\/B> ( <\/SPAN><\/span>). The plural like <\/SPAN><\/span> (Athens) is probably due to separate sections of the city united (Winer-Moulton, Grammar<\/I>, p. 220). The city (ancient name Krenides or Wells) was renamed after himself by Philip, the father of Alexander the Great. It was situated about a mile east of the small stream Gangites which flows into the river Strymon some thirty miles away. In this valley the Battle of Philippi was fought B.C. 42 between the Second Triumvirate (Octavius, Antonius, Lepidus) and Brutus and Cassius. In memory of the victory Octavius made it a colony (<\/SPAN><\/span>) with all the privileges of Roman citizenship, such as freedom from scourging, freedom from arrest save in extreme cases, and the right of appeal to the emperor. This Latin word occurs here alone in the N.T. Octavius planted here a colony of Roman veterans with farms attached, a military outpost and a miniature of Rome itself. The language was Latin. Here Paul is face to face with the Roman power and empire in a new sense. He was a new Alexander, come from Asia to conquer Europe for Christ, a new Caesar to build the Kingdom of Christ on the work of Alexander and Caesar. One need not think that Paul was conscious of all that was involved in destiny for the world. Philippi was on the Egnatian Way, one of the great Roman roads, that ran from here to Dyrrachium on the shores of the Adriatic, a road that linked the east with the west.<\/P> The first of the district <\/B> ( <\/SPAN><\/span>). Philippi was not the first city of Macedonia nor does Luke say so. That honour belonged to Thessalonica and even Amphipolis was larger than Philippi. It is not clear whether by <\/SPAN><\/span> Luke means a formal division of the province, though the Koine<\/I> has examples of this geographical sense (papyri). There is no article with <\/SPAN><\/span> and Luke may not mean to stress unduly the position of Philippi in comparison with Amphipolis. But it was certainly a leading city of this district of Macedonia.<\/P> We were tarrying <\/B> ( <\/SPAN><\/span>). Periphrastic imperfect active. <\/P> <\/p>\n Chief [] <\/SPAN><\/span>. Some explain, the first city to which they came in Macedonia. <\/P> A colony [] <\/SPAN><\/span>. Roman towns were of two classes : municipia, or free towns, and colonies. The distinction, however, was not sharply maintained, so that, in some cases, we find the same town bearing both names. The two names involved no difference of right or of privilege. The historical difference between a colony and a free town is, that the free towns were taken into the state from without, while the colonies were offshoots from within. “The municipal cities insensibly equaled the rank and splendor of the colonies; and in the reign of Hadrian it was disputed which was the preferable condition, of those societies which had issued from, or those which had been received into, the bosom of Rome” (Gibbon, ” Decline and Fall “). <\/P> The colony was used for three different purposes in the course of Roman history : as a fortified outpost in a conquered country; as a means of providing for the poor of Rome; and as a settlement for veterans who had served their time. It is with the third class, established by Augustus, that we have to do here. The Romans divided mankind into citizens and strangers. An inhabitant of Italy was a citizen; an inhabitant of any other part of the empire was a peregrinus, or stranger. The colonial policy abolished this distinction so far as privileges were concerned. The idea of a colony was, that it was another Rome transferred to the soil of another country. In his establishment of colonies, Augustus, in some instances, expelled the existing inhabitants and founded entirely new towns with his colonists; in others, he merely added his settlers to the existing population of the town then receiving the rank and title of a colony. In some instances a place received these without receiving ally new citizens at all. Both classes of citizens were in possession of the same privileges, the principal of which were, exemption from scourging, freedom from arrest, except in extreme cases, and, in all cases, the right of appeal from the magistrate to the emperor. The names of the colonists were still enrolled in one of the Roman tribes. The traveler heard the Latin language and was amenable to the Roman law. The coinage of the city had Latin inscriptions. The affairs of the colony were regulated by their own magistrates named Dumviri, who took pride in calling themselves by the Roman title of praetors (see on verse 20).<\/P> <\/p>\n <\/strong><\/p>\n PAUL AND SILAS ENTER PHILIPPI V. 12, 13<\/p>\n <\/strong><\/p>\n 1) “And from thence to Philippi,”<\/strong> (kakeithen eis Philippos) “And from that place (Neapolis) we went into Philippi,” inland some twenty miles. The city is named for Philip, the founder, the father of Alexander the Great, Php_1:1. At Philippi there was a confluence (merging flow) of European and Asiatic life.<\/p>\n 2) “Which is the chief city of that part of Macedonia,”<\/strong> (hetis estin tes meridos Makedonias polis) “Which is (exists as) the most prominent city in that part of Macedonia.”<\/p>\n 3) “And a colony:<\/strong> (kolonia) “A territorial colony area,” of Eastern Macedonia, under control of Rome, a Roman colony, in contrast with many Greek colonies throughout Macedonia.<\/p>\n 4) “And were in that city abiding certain days.”<\/strong> (hemen de en taute te polei diatribontes hemeras tinas) “Then we were in that city tarrying for a period of some days,” or staying for several days in Philippi, 1Th 2:2<\/span>.<\/p>\n 11.<\/p>\n AT PHILLIPPI.<\/strong> Act. 16:12-40<\/span><\/p>\n a.<\/p>\n A description of Philippi. Act. 16:12<\/span>.<\/p>\n Act. 16:12<\/span><\/p>\n and from thence to Philippi, which is a city of Macedonia, the first of the district, a Roman colony: and we were in this city tarrying certain days.<\/p>\n Act. 16:12<\/span><\/strong> As to the statement that Philippi was a city of Macedonia, the first of the district, a Roman colony, we quote from authors who have done research on this matter that we might understand the expression.<\/p>\n The city of Philippi was a monumental record of two vast empires. It had been once an obscure place called Krenides from its streams and springs; but Philip, the father of Alexander, had made it a frontier town to protect Macedonia from the Thracians and had helped to establish his power by the extremely profitable working of its neighboring gold mines. Augustus, proud of the victory over Brutus and Cassius, won at the foot of the hill on which it stands, and on the summit of which Cassius had committed suicide,elevated it to the rank of a colony which made it, as Luke calls it, if not the first yet certainly a first city of that district of Macedonia. And this, probably, was why Paul went directly to it. 563.<\/p>\n Describe briefly the site of Philippi.<\/p>\n 564.<\/p>\n Why no preaching in Neapolis?<\/p>\n 565.<\/p>\n What is the meaning of the phrase, a city of Macedonia, the first of the district, a Roman colony?<\/p>\n 566.<\/p>\n How many divisions to Macedonia? What were their capitals? What bearing do they have in Pauls work?<\/p>\n 567.<\/p>\n What is the panoply of the Roman soldier? What does it have to do with Philippi and the writings of Paul?<\/p>\n b.<\/p>\n The prayer meeting and the conversion. Act. 13:15<\/span>.<\/p>\n Act. 16:13<\/span><\/p>\n And on the sabbath day we went forth without the gate by a river side, where we supposed there was a place of prayer; and we sat down, and spake unto the women that were come together.<\/p>\n Act. 16:14<\/span><\/p>\n And a certain woman named Lydia, a seller of purple, of the city of Thyatira, one that worshipped God, heard us: whose heart the Lord opened to give heed unto the things which were spoken by Paul.<\/p>\n Act. 16:15<\/span><\/p>\n And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us.<\/p>\n Act. 16:13-15<\/span><\/strong> <\/strong>It would seem that the party arrived in the middle of the weekfor after waiting certain days the sabbath day is mentioned. There was no synagogue in Philippi; the only Jews who were faithful at all in their expression of worship were a few women who met on the banks of a river that flowed by the city.<\/p>\n How did Paul and the others know there was such a meeting? Only by inquiry and that diligently. In Athens they called Paul a babbler and I can well imagine that he did plenty of talking here for Jesus the Messiah.<\/p>\n THYATIRA.<\/strong><\/p>\n A city in Asia Minor, the seat of one of the seven churches mentioned in Rev. 1:11<\/span>; Rev. 2:18<\/span>, the waters of Thyatira are said to be so well adapted for dyeing that in no place can the scarlet cloth out of which fezes are made, be so brilliantly or so permanently dyed as here. The principle god of this town was Apollo, worshipped as the sun-god under the surname Tyrimnas. (Ungers<\/strong> Bible Dictionary<\/strong> p. 1093)<\/p>\n But Apollo was not the god of the woman that we know from this town. Lydia was a worshiper of Jehovah in the midst of idolatry; and this she did wherever she went. How often it is that we leave our religion when we move. Such religion is none at all. It is no wonder that the Lord opened the heart of Lydia. We would find the Lord opening our hearts to His truth more and more if We had the same devotion and determination.<\/p>\n Sitting down, perhaps in a circle or semicircle there gathered this group of earnest believers. Paul, Silas, Timothy and Luke were seated with them. These men came for just one purpose and that was to preach the Word and this they immediately proceeded to do. There was in this gathering a business woman from a small province across the Aegean Sea, Lydia, a seller of purple (i.e. dyes), of the city of Thyatira. A rather strange word is given concerning this woman. Luke says, Whose heart the Lord opened to give heed unto the things which were spoken by Paul. Did not the Lord open the hearts of the rest of the women there that day? If so, in what way? Let us not conjecture, the text is before us, look at it carefully. It is said of Lydia that she heard us. There follows then the consequence, her heart was opened by the Lord. It becomes perfectly obvious then that through the hearing of the truth she obtained the basis for her belief. The previous background of this woman fitted her with the disposition to want to accept the message. This fact is emphasized in the thought that although she was a business woman she thought enough of the Lord to lay this aside for the Sabbath, and not only so, but to make some provision for worship wherever she might be. This, we say, gives some indication of her heart attitude. But is it not said that the Lord opened her heart? Yes, indeed He did, by using this opportunity to His glory. This seems to be the action of the Lord in so many instances. When the background is right, God brings the preacher and the prospect together and the result is an opened heart. 568.<\/p>\n At what time of the week did they arrive in Philippi? How do you know?<\/p>\n 569.<\/p>\n Where did they preach in Philippi? How did they discover such a place?<\/p>\n 570.<\/p>\n Give three facts about Lydia.<\/p>\n 571.<\/p>\n Explain how the Lord opened the heart of Lydia.<\/p>\n 572.<\/p>\n What is the final step in all New Testament conversions?<\/p>\n 573.<\/p>\n What is the one greatest subjective step one can take toward salvation? What example is here given? Explain.<\/p>\n 574.<\/p>\n Why would you say that no infants were baptized in the household of Lydia?<\/p>\n 575.<\/p>\n What is the first effect of Lydias conversion as shown in her conduct?<\/p>\n c.<\/p>\n The incident of the maid with the evil spirit. Act. 16:16-18<\/span>.<\/p>\n Act. 16:16<\/span><\/p>\n And it came to pass, as we were going to the place of prayer, that a certain maid having a spirit of divination met us, who brought her masters much gain by soothsaying.<\/p>\n Act. 16:17<\/span><\/p>\n The same following after Paul and us cried out, saying, These men are servants of the Most High God, who proclaim unto you the way of salvation.<\/p>\n Act. 16:18<\/span><\/p>\n And this she did for many days. But Paul, being sore troubled, turned and said to the spirit, I charge thee in the name of Jesus Christ to come out of her. And it came out that very hour.<\/p>\n Act. 16:16-18<\/span><\/strong> <\/strong>A great deal of time was not spent in this town but some very interesting events took place in those brief days. The work of Paul was to tell to every creature the glad tidings of his Lord. This one thing he did everywhere and all the time. A church had been established in this place composed of those who, like Lydia and her household, had been called out by Pauls preaching. Services were held at least once a week and probably more often. The place of meeting continued to be the banks of the river that flowed by the city.<\/p>\n It came to pass that one day, as they were making their way through the city to the river, someone noticed a rather strange looking young woman who had begun to follow them. This continued for a few days and then one day she began to cry out in a loud voice so all could hear: These men are servants of the Most High God, who proclaim unto you the way of salvation. When Paul first met this woman he could see nothing objectionable in her company, even if she were a soothsayer, for, had not the Master come to help not those who were well but those who were sick? In the name of Jesus every knee should bow, of things in heaven and things on earth and things under the earth . . . These words of Paul surely find a wonderful application in the power of Jesus over this spirit; yea, this spirit from beneath. When the Master calls, we can but obey, and the body and mind of the maid were liberated from their bondage.<\/p>\n 576.<\/p>\n Where was the first meeting place of the church at Philippi?<\/p>\n 577.<\/p>\n If they used the home of Lydia for a meeting place why continue to go down to the river side? How often did they meet?<\/p>\n 578.<\/p>\n What did the maid having a spirit do before she began crying out?<\/p>\n 579.<\/p>\n Why was Paul troubled at her actions?<\/p>\n 580.<\/p>\n What lesson is there in this for us today?<\/p>\n 581.<\/p>\n What is meant when it is stated that the spirit was called a python?<\/p>\n 582.<\/p>\n What statement of scripture finds a wonderful application in the casting out of the demon?<\/p>\n d.<\/p>\n The result of casting out the evil spirit. Act. 16:19-24<\/span>.<\/p>\n Act. 16:19<\/span><\/p>\n But when her masters saw that the hope of their gain was gone, they laid hold on Paul and Silas, and dragged them into the marketplace before the rulers,<\/p>\n Act. 16:20<\/span><\/p>\n and when they had brought them unto the magistrates, they said, These men, being Jews, do exceedingly trouble our city,<\/p>\n Act. 16:21<\/span><\/p>\n and set forth customs which it is not lawful for us to receive, or to observe, being Romans.<\/p>\n Act. 16:22<\/span><\/p>\n And the multitude rose up together against them: and the magistrates rent their garments off them, and commanded to beat them with rods.<\/p>\n Act. 16:23<\/span><\/p>\n And when they had laid many stripes upon them, they cast them into prison, charging the jailor to keep them safely:<\/p>\n Act. 16:24<\/span><\/p>\n who, having received such a charge, cast them into the inner prison, and made their feet fast in the stocks.<\/p>\n Act. 16:19-21<\/span><\/strong> <\/strong>But when the spirit came out of the girl so did the source of her masters gain. It wasnt but a little while until they discovered that they had an empty vessel on their hands. When no longer people came to have their fortunes told or to be directed to some lost article, her masters were not angry with the maid but with the men who wrought this great change. It was not at all unusual for men in that day and time to seek revenge under such conditions, and this they did. These men would have no trouble locating Paul and Silas for they had the maid to direct them. And so it could very well have happened that one day as Paul and Silas and certain others were on their way to, or possibly returning from, the place of worship, they saw approaching them a group of men who by their appearance showed that they were exceedingly troubled about something. Paul and Silas soon knew that the trouble was in the form of anger, and that they were the objects of such feelings. Whether or not Paul and Silas knew why these men were angry with them we do not know; but when they had been dragged through the streets with a curious mob gathering about them, and were finally placed before the rulers of the city, they then knew that it was the good deed done to the possessed girl that brought them here. The writer Luke here drops the first person pronoun for he was not arrested.<\/p>\n Of course the real cause of the actions of those who thus dragged them into the market place would make no basis for an accusation. This rapidly grew into a mob scene and moreover the mob seemed to understand the objection even before the accused, before it was voiced by the lying masters. The cry goes out before the magistrates: These men, being Jews, do exceedingly trouble our city (they should have said trouble our business), and set forth customs which it is not lawful for us to receive, or to observe, being Romans. This charge carried in it the thought of treason, treason against a government of which these people were proud, having been adopted into it as a free colony. As we have suggested the mob who stood around already knew of the charge and hence upon these words they arose as one man in demanding punishment for these Jew. No trial, no defense, no justice.<\/p>\n 583.<\/p>\n What came out along with the spirit? The result?<\/p>\n 584.<\/p>\n In what portion of the story is the first person dropped? Why?<\/p>\n 585.<\/p>\n How did they locate Paul and Silas?<\/p>\n Act. 16:22-24<\/span><\/strong> <\/strong>It seems from what follows in this incident that the magistrates were overpowered in their better judgment by the populace, and like Pilate their voice prevailed and off came the garments of Paul and Silas. Now for the first time the marks of the Roman rods were laid upon Pauls back. The instrument used was in the form comparable to our old-fashioned carpet beater. A handle, in which were fastened long iron shafts, these were bound together at the top, the shafts remained flexible between the two ends. The backs of these two messengers of glad tidings were cut with many stripes. Following this painful experience they were hurried off to jail. They were led to the jailer, who was charged with keeping them safely as dangerous characters.<\/p>\n The jailer no doubt thought he had under his care two desperate criminals who deserved the severest treatment. He put them not only into the prison, but into the dungeon, and to make them even more sure he had fastened their feet in stocks. The description of Geikie of the place in which they were confined is surely worthy of our consideration: 586.<\/p>\n What was the objection of the slavemasters to Paul and Silas? What did they say before the magistrates?<\/p>\n 587.<\/p>\n What did the mob know before the accused found it out?<\/p>\n 588.<\/p>\n What thought was carried in the accusation? Why especially important to these people?<\/p>\n 589.<\/p>\n To what other scene might this one be likened?<\/p>\n 590.<\/p>\n What is the meaning of beaten with rods?<\/p>\n 591.<\/p>\n What was so terrible about the inner prison?<\/p>\n e.<\/p>\n Praise and prayer in jail. Act. 16:25<\/span>.<\/p>\n Act. 16:25<\/span><\/p>\n But about midnight Paul and Silas were praying and singing hymns unto God, and the prisoners were listening to them;<\/p>\n Act. 16:25<\/span><\/strong> <\/strong>What a wonderful example of the transcendence of the spirit Over the body is the singing of these men in this black hole. Their feet were in stocks, their bodies were confined but their spirits were not bound; no, not any more here than when they walked the streets of the city. The soul is confined only in the sense that it must remain for a few years in this earthly house. It makes little difference where this house of clay might be, the spirit is not bound any more in one place than in another. Possibly Paul could remember when he was not the prisoner, but the judge; not in Philippi, but in Jerusalem. Remembering the divine release of the twelve Paul arid Silas could have been singing in triumphant expectancy. Be that as it may, the singing was heard by both those in the prison house and the Father in heaven.<\/p>\n There are two or three midnight services described in the book of Acts and each time there is something wonderful and unusual about them. The prisoners were still awake and listening to these strange men and their songs, as the sound was coming forth from the inner prison.<\/p>\n 592.<\/p>\n What was not bound in this prison house?<\/p>\n 593.<\/p>\n When did Paul occupy exactly the opposite position to the one he here was in? Who heard the singing?<\/p>\n f.<\/p>\n The earthquake; prisoners released. Act. 16:26<\/span>.<\/p>\n Act. 16:26<\/span><\/p>\n and suddenly there was a great earthquake, so that the foundations of the prison-house were shaken: and immediately all the doors were opened; and everyones bands were loosed.<\/p>\n Act. 16:26<\/span><\/strong> <\/strong>The service was interrupted when the prison-house began to rock and shake. An earthquake! This was from God. It was of sufficient strength to push the door posts back and allow the doors to swing open; also to separate the stones of which the prison was made and allow the pegs to come loose that held the chains, which in their turn were fastened to the handcuffs and stocks of the prisoners.<\/p>\n g.<\/p>\n The desperation of the jailer. Act. 16:27<\/span>.<\/p>\n Act. 16:27<\/span><\/p>\n And the jailor, being roused out of sleep and seeing the prison doors open, drew his sword and was about to kill himself, supposing that the prisoners had escaped.<\/p>\n Act. 16:27<\/span><\/strong> <\/strong>This earthquake startled the prisoners to such an extent that they had no thought of escape even though their bonds were loose. It startled the jailer also, but in a different manner. Having taken care of the prisoners and having placed them under the care of his subordinates, he had fallen asleep. The earthquake brought him to consciousness with a jolt. His first thought was of his work and the first thing to meet his eyes was the open doors all around him. Seeing no one in the halls of the jail he immediately concluded that the place was empty; all had escaped. True to his position as a Roman soldier he preferred taking his own life to that of a trial and death.<\/p>\n 594.<\/p>\n Describe the effect of the earthquake.<\/p>\n 595.<\/p>\n Why didnt the prisoners escape?<\/p>\n 596.<\/p>\n Did the jailer hear the singing?<\/p>\n 597.<\/p>\n Why kill himself?<\/p>\n h.<\/p>\n The intervention of Paul. Act. 16:28<\/span>.<\/p>\n Act. 16:28<\/span><\/p>\n But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here.<\/p>\n Act. 16:28<\/span><\/strong> <\/strong>He had drawn his short sword and had it pressed against his breast whena cry in the darknessDo thyself no harm for we are all here. Startled, he stopped. Relieved of the danger, another thought came to his mind. If this is so, it will not be so for long unless I do something about it. Hence he called for lights.<\/p>\n 598.<\/p>\n Why call for lights?<\/p>\n i.<\/p>\n The inquiry of the jailer for salvation. Act. 16:29-30<\/span>.<\/p>\n Act. 16:29<\/span><\/p>\n And he called for lights and sprang in, and, trembling for fear, fell down before Paul and Silas,<\/p>\n Act. 16:30<\/span><\/p>\n and brought them out and said, Sirs, what must I do to saved?<\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I.<\/strong> <\/em><\/strong>Accepting Christ (verses 14, 15). It is well to note–<\/p>\n
II. <\/strong>Saved through Christ. We turn from one who was ready to accept Christ to one who was in the power of Satan. But the power of Christ was shown in the one ease as in the other. The Lord opened the heart of the one, cast out the evil spirit from the other.<\/p>\n
III. <\/strong>Suffering for Christ.<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
When Perseus, the last successor of Alexander, had been routed at Pydna (June 22, B.C. 168), Macedonia had been reduced to a Roman province in four divisions. These, in accordance with the astute and Machiavellian policy of Rome, were kept distinct from each other by differences of privilege and isolation of interests which tended to foster mutual jealousies. Beginning eastward at the river Nestus, Macedonia Prima reached to the Strymon; Macedonia Secunda, to the Axius; Macedonia Tertia to the Peneus; and the Macedonia Quarta, to Illyricum and Equirus. The capitals of these divisions respectively were Amphipolis, Thessalonica,at which the proconsul of the entire province fixed his residence, Pella, and Pelagonia. It is a very reasonable conjecture that Paul, in answer to the appeal of the vision, had originally intended to visitas, perhaps, he ultimately did visit,all four capitals. But Amphipolis, in spite of its historic celebrity, had sunk into comparative insignificance, and the proud colonial privileges of Philippi made it in reality the more important town. (The Life Of Paul,<\/strong> Farrar pp. 28081).<\/p>\n
<\/p>\n
The New Testament conversions all end with the baptism of the convert. Not with their prayer experience, but their baptism. Not with their testimony, but with their baptism. Hence we find it so in the case of Lydia. Not only this business woman, but her household was baptized. So we must find at the riverside along with Lydia certain of her household servants. The disposition or desire to believe is the one greatest subjective step one can take toward salvation. For example, witness these household servants. It is more than probable that they had no feelings either pro or con on the subject of salvation in Jesus of Nazareth, but when they beheld the interest and acceptance of this teaching by their mistress they were aroused to thought, and because of their respect of her judgments they were already disposed to acceptance. (It is not that they accepted the message without a personal knowledge and decision, but the example of Lydia did help.) How true this is of our times. There are many who stand at the fringe of the religious circle, whose minds and hearts have never been aroused in such a way as to make them disposed to believe.
We cannot imagine from what has been said before, that any of Lydias household were infants; this is an entirely unwarranted conclusion in light of the context.
The conversion of Lydia carried in it for her a sense of appreciation and responsibility. She felt that to these messengers she owed her salvation, and not only so, but also her hospitality. This was not a passing thought but a deep persuasion of her soul; hence, she earnestly entreated, and that with persistence, that these new found friends make her house their home. And so it came to pass that the house of a well-to-do business woman became the meeting place of the first church in Philippi. In what strange and wonderful ways does the Almighty work!<\/p>\n
But when this maid began thus to cry out and that for many days, Pauls spirit was sore troubled. It was not that the words were not true, for they did carry the very truth of God, but they came from the wrong source. Paul knew as many of us need to know that the message cannot be separated from the messenger. It was not the maid that Paul disliked, but the spirit within her. It appears this was a particular kind of spirit called a python. Among the many comments on this passage we like those of J. W. McGarvey:
Literally translated, it was a Python spirit by which the maid was possessed, the word Python identifying its manifestations with those of the women who gave out the oracles at Delphi in Greece; and who were supposed by the heathen to be inspired by the serpent called Python, to whose wisdom these oracles were accredited. Lukes language cannot be regarded as an endorsement of this supposed inspiration, but he distinctly recognized a real spirit in the maid, and styles it a Python spirit for the reason given. The case was undoubtedly one of demon possession, such as so frequently occurs in our gospel narratives, and with which Lukes readers were presumed to have become acquainted through his former narrative. (ibid,<\/strong> page 96).<\/p>\n
Prisons were arranged on very much the same plan over all the empire. They were generally connected with municipal or government buildings, and consisted of two parts. Of these, the outer, was a chamber opening from the praetorium, and surrounded by cells, which enjoyed the light and what air could reach them from the external chamber. It was here that Paul was confined at Caesarea, where the prison was in the praetorium of Herod. From this outer ward, however, there was a passage to the inner prison called robur or lignum, from the bars of wood which formed the stocks in which prisoners were secured. It had no window or opening, except the door, which, when shut, absolutely excluded both air and light, Into this Paul and Silas were thrust, though the magistrates who thus mistreated them were only local justices, without authority to act summarily or otherwise, in criminal matters. To protect himself from their possible escape, they were, here, set by the Jailer with their feet in the stocks or lignum. The horrors of this inner prison are often dwelt upon in the story of the early Christian confessors. Its awful darkness, its heat, and stench, were fearful, as may be well supposed; for prisoners were confined in it, night and day, without either exercise or renewal of air. (Hours With The Bible<\/strong>, Vol. II, pp. 389, 390).<\/p>\n