27<\/strong>. And the keeper of the prison<\/em> ] The word is rendered jailor<\/em> in 23, and might well be so here (as R. V.<\/em>), otherwise the English reader supposes the Greek to be varied from this variation of translation.<\/p>\n awaking out of his sleep<\/em> ] The word is only found here in N. T., and has the sense of a startled rousing<\/em>.<\/p>\n drew out his sword<\/em> ] We now say rather “drew his sword.” He probably slept in such a place that on rising he could observe at a glance whether the prison doors were secure, and had his weapon close at hand so that he might seize and use it on any emergency. He must also have been so near to the open doors before he manifested any design of suicide that the prisoners within could see what he was doing. St Paul out of the dark could observe him before the jailor could see farther than the opened doors.<\/p>\n would have killed himself<\/em> ] He knew what his fate would be. See Act 12:19<\/span>; and compare Act 27:42<\/span>, for the way in which Roman officials must answer with their lives for the escape of prisoners. Suicide under such circumstances would to the jailor’s mind present the easiest way out of his difficulties, and the teaching of even the greatest minds both of Greece and Rome was that it was justifiable and under some circumstances praiseworthy. The suicide of Cato ( Catonis nobile letum<\/em>) furnished a constant text for such teaching. (Cp. Cic. Tusc<\/em>. 1. 9 119, Plat. Apol<\/em>. 40.)<\/p>\n Would have killed himself – <\/B>This was done in the midst of agitation and alarm. He supposed that the prisoners had fled. He presumed that their escape would be charged on him. It was customary to hold a jailor responsible for the safe keeping of prisoners, and to subject him to the punishment due them if he suffered them to escape. See Act 12:19<\/span>. It should be added that it was common and approved among the Greeks and Romans for a man to commit suicide when he was encompassed with dangers from which he could not escape. Thus, Cato was guilty of self-murder in Utica; and thus, at this very place – Philippi – Brutus and Cassius, and many of their friends, fell on their own swords, and ended their lives by suicide. The custom was thus sanctioned by the authority and example of the great; and we are not to wonder that the jailor, in a moment of alarm, should also attempt to destroy his own life. It is not one of the least benefits of Christianity that it has proclaimed the evil of self-murder, and has done so much to drive it from the world.<\/P><\/p>\n Act 16:27-28<\/span><\/p>\n And the keeper of the prison would have killed himself.<\/em><\/p>\n<\/p>\n Suicide<\/strong><\/p>\n Suicide is not to fear death, but yet to be afraid of life. It is a brave act of valour to contemn death; but where life is more terrible than death, it is then the truest valour to dare to live; and herein religion has taught us a noble example; for all the valiant acts of Cartius, Scoevola, or Codrus do not parallel or match that of Job. (Sir Thomas Browne.<\/em>)<\/p>\n<\/p>\n Suicide at Philippi<\/strong><\/p>\n Philippi is famous in the annals of suicide. Here Cassius, unable to survive defeat, covered his face in the empty tent, and ordered his freedmen to strike the blow. His messenger, Titinius, held it to be a Romans part, to follow the stern example. Here Brutus bade adieu to his friends, exclaiming, Certainly we must fly, yet not with the feet, but with the hands; and many whose names have never reached us, ended their last struggle for the republic by self-inflicted death. Here, too, another despairing man would have committed the same crime, had not his hand been arrested by an apostles voice. Instead of a sudden and hopeless death, the jailer received at the hands of his prisoner the gift both of temporal and spiritual life. (J. S. Howson, D. D.<\/em>)<\/p>\n<\/p>\n Do thyself no harm<\/strong>.<\/em><\/strong>—<\/em><\/p>\n Religion a safeguard<\/strong><\/p>\n 1. <\/strong>That it is the tendency of sin to harm the sinner. He does not think so in the outset of his career; but he finds it out very soon. We follow evil under the forms of good. The enemy of souls first allures, and then destroys. Sin wounds the conscience; blights the reputation; injures the sinner in his worldly circumstances; destroys the happiness of his family; shortens his days; ruins his soul. As the shadow follows the body, so do plagues follow sin.<\/p>\n 2. <\/strong>That it is the design of religion to be a moral safeguard and blessing. It is favourable to a peaceful conscience; to a good name; to worldly prosperity; to family comfort; to length of days; to a peaceful death; and joyful eternity. The gospel is a preservative as well as a restorative system.<\/p>\n 3. <\/strong>That it is the office of the ministry to interfere, by its counsels and warnings, between man and misery. Paul cried with a loud voice.<\/p>\n 1. <\/strong>By way of inquiry. Have we taken the first step in the road to heaven?<\/p>\n 2. <\/strong>By way of caution. Guard against the beginning of sin.<\/p>\n 3. <\/strong>By way of invitation to penitents. Turn to the stronghold, ye prisoners of hope.<\/p>\n 4. <\/strong>Encouragement to Christians derived from the ascertained connection between faith and salvation. Believe in the Lord Jesus Christ, and thou shalt be saved. (The Evangelist.<\/em>)<\/p>\n<\/p>\n Self-preservation<\/strong><\/p>\n Do thyself no harm.<\/p>\n 1. <\/strong>By overwork.<\/p>\n 2. <\/strong>By excessive exercise.<\/p>\n 3. <\/strong>By undue exposure.<\/p>\n 4. <\/strong>By enervating indolence or pleasure.<\/p>\n 5. <\/strong>By neglecting the means of its support in health or its recovery in sickness. We shall have to give an account for deeds done in the body in more senses than one.<\/p>\n 1. <\/strong>By overstrain. Some of the highest in examination lists have done poorly in life, because their academic honours represent not so much useful and healthy knowledge, but so much cram.<\/p>\n 2. <\/strong>By neglect. The mind gets into an otiose and diseased state for want of exercise.<\/p>\n 1. <\/strong>By over-sensitiveness.<\/p>\n 2. <\/strong>By deliberate petrifaction.<\/p>\n 3. <\/strong>By anxiety. Guard love against unworthy objects; hope against unreasonable expectations; joy against exhaustible sources. Cultivate the best friendships; Be content with such things as ye have; never despair.<\/p>\n 1. <\/strong>Communion with God, who is the souls life, may be broken off.<\/p>\n 2. <\/strong>The soul may die to its richest inheritance in time and eternity. Do it no harm, therefore, by neglecting the means of grace, prayer, Bible study, Christian fellowship, etc., nor by the allowance of any known sin.<\/p>\n 1. <\/strong>Commercially, by unwise speculations, wrong methods, indolence, etc.<\/p>\n 2. <\/strong>In his friendships by bad associations, want of thought, forbearance, etc.<\/p>\n 3. <\/strong>Politically. The Christian and unfailing rule of self-preservation is, Thou shalt love the Lord thy God and thy neighbour as thyself. (J. W. Burn.<\/em>)<\/p>\n<\/p>\n Providential deliverance<\/strong><\/p>\n A young gentleman spent his fortune in riotous living and was reduced to poverty. For a time his friends supported him; but at last they all forsook him. Wandering about as a vagabond, and having no prospect of a further supply, he resolved to drown himself. Being then in a strange place, he went to the riverside; but waiting till it was dark, he saw a light in a house and went to it. The people there were singing; he listened, and after hearing a chapter from the Bible and a prayer, he knocked at the door and was admitted. In the astonishing kindness of Providence the passage for consideration was the one before us. After several members had made their remarks they concluded, as usual, with prayer, after which the stranger asked how they came to know his thoughts, for he had not mentioned his purpose to any person on earth. This equally surprised the audience, for they had not seen or heard of him till now. Upon which the young gentleman told them his design and how it had been prevented. This remarkable providence struck him to such a degree that, by the Divine blessing, it was made the means of his conversion. He became an eminent Christian, regained the favour of his friends, and lived a useful and godly life.<\/p>\n Timely advice<\/strong><\/p>\n When Napoleon was defeated at Waterloo, about seven oclock in the evening, he exclaimed, Sauve qui peut,<\/em> <\/em>and rode off the field to Charleroi. But that was after his campaigns had stained his sword with the blood and tears of millions, and when the three preceding days had been marked by the fall of 40,000 French, 16,000 Prussians, and 13,000 British and Germans. Pauls advice, Do thyself no harm, was given in time to prevent mischief, and this is the timely and standing counsel of the gospel to the men of all nationalities in all ages. (H. Peach, LL. D.<\/em>)<\/p>\n Verse 27<\/span>. The keeper of the prison – would have killed himself<\/B><\/I>] Every jailor was made responsible for his prisoner, under the same penalty to which the prisoner himself was exposed. The jailor, awaking, and finding the prison-doors open, taking it for granted that all the prisoners had made their escape, and that he must lose his life on the account, chose rather to die by his own hand than by that of others. For it was customary among the heathens, when they found death inevitable, to take away their own lives. This custom was applauded by their philosophers, and sanctioned by some of their greatest men.<\/P><\/p>\n Awaking out of his sleep, by the earthquake, which being upon an extraordinary occasion, could not fail to do all that God intended by it. <\/P> Would have killed himself, for fear of suffering a more cruel death; for all jailers, who let any prisoner escape, were to suffer the same punishment that the prisoners were thought to have deserved; and self-murder was very ordinary amongst both the Romans and Grecians. But whatsoever their philosophers have said of it, it must needs have been a very great provocation against God, to show so great an aversion from Gods will, disposing of them and their concerns in this world, and challenging or daring of him to do worse by them in the world to come. Men must have sad comforts, and take desperate resolutions, that come to this at once. <\/P> <\/p>\n 27. the keeper . . . awaking . . .drew . . . his sword, and would have killed himself,<\/B> c.knowingthat his life was forfeited in that case (Ac12:19<\/span> and compare Ac 27:42<\/span>).<\/P><\/p>\n And the keeper of the prison awaking out of his sleep<\/strong>,…. Not so much by the loud voices of Paul and Silas, as by the uncommon motion of the earth, which so shook him, as thoroughly to awake him:<\/p>\n and seeing the prison doors open<\/strong>; which was the first thing in his fright he was looking after, and careful of, and which he might perceive, though it was midnight, and though as yet he had no light:<\/p>\n he drew out his sword<\/strong>; from its scabbard, which was girt about him; for it may be he had slept with his clothes on, and his sword girt to him; or if he had put on his clothes upon awaking, he had also girt himself with his sword:<\/p>\n and would have killed himself, supposing that the prisoners had been fled<\/strong>; especially Paul and Silas, concerning whom he had received such a strict charge from the magistrates; and he knew that according to law, he must suffer the same punishment that was designed for them; and therefore in fear of the magistrates, and what they would inflict upon him, he was just going to destroy himself.<\/p>\n Being roused out of sleep <\/B> ( <\/SPAN><\/span>). Becoming <\/SPAN><\/span> (rare word, only here in N.T., in LXX and Josephus). An earthquake like that would wake up any one.<\/P> Open <\/B> (<\/SPAN><\/span>). Perfect passive participle with double reduplication in predicate position, standing open.<\/P> Drew his sword <\/B> ( <\/SPAN><\/span>). First aorist middle participle of <\/SPAN><\/span>, to draw, as in Mr 14:47<\/span>, drawing his own sword himself. Our word spasm from this old word.<\/P> Was about <\/B> (<\/SPAN><\/span>). Imperfect active of <\/SPAN><\/span> with both syllabic and temporal augment and followed here by present infinitive. He was on the point of committing suicide as Brutus had done near here. Stoicism had made suicide popular as the escape from trouble like the Japanese harikari<\/I>.<\/P> Had escaped <\/B> (<\/SPAN><\/span>). Second perfect active infinitive of <\/SPAN><\/span>, old verb with perfective force of <\/SPAN><\/span>, to flee out, to get clean away. This infinitive and accusative of general reference is due to indirect discourse after <\/SPAN><\/span>. Probably the prisoners were so panic stricken by the earthquake that they did not rally to the possibility of escape before the jailor awoke. He was responsible for the prisoners with his life (Acts 12:19<\/span>; Acts 27:42<\/span>). <\/P> <\/p>\n Would have killed [ ] <\/SPAN><\/span>. Rev., more correctly, was about to kill. Knowing that he must suffer death for the escape of his prisoners.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And the keeper of the prison awaking out of his sleep,”<\/strong> (eksupos de genomenos ho desmophulaks) “Then when the jailer had become awakened from out of his sleep,” apparently by the great earthquake or high praise hymn singing that immediately preceded and accompanied it, Act 16:25<\/span>.<\/p>\n 2) “And seeing the prison doors open,”<\/strong> (kai idon aneogmenos tas thuras tes phulakes) “And seeing the doors of the prison had been opened,” by the unseen hand of the delivering God, as in Act 4:31<\/span>; Act 5:19<\/span>; Act 12:7<\/span>; Act 12:10<\/span>.<\/p>\n 3) “He drew out his sword,”<\/strong> (spasamenos ten machairan) “Having drawn the sword,” an instrument of death, self destruction, with suicidal intentions. For suicide was approved by the stoics among the Greeks and Romans.<\/p>\n 4) “And would have killed himself,”<\/strong> (emellen heauton anairein) “He was about to kill himself,” knowing that in letting the prisoners under his guard escape he forfeited or was obligated to give up his own life for carelessness, or neglect of duty, not keeping his trust, Act 12:19<\/span>; Act 27:42<\/span>,<\/p>\n 5) “Supposing the prisoners had been fled.”<\/strong> (nomizon ekepheugetai tous desmious) “Just Supposing or concluding that the prisoners were escaped,” or already fled and death was decreed for him, by Roman law, had he let the prisoners escape.<\/p>\n − <\/p>\n 27. When the keeper of the prison was awaked. He would have slain himself that he might prevent punishment; for it had been a foolish answer to have said that the doors were opened of their own accord. But this question may be asked, Seeing that Paul seeth that they might have some hope to escape if he should slay himself, why doth he hinder him? for he seemeth by this means to refuse the deliverance which was offered by God; yea, it seemeth to have been a mere toy, − (211) in that the Lord would have the jailer awaked, lest there should be any use − (212) of the miracle. I answer, that we must in this place have respect unto his counsel and purpose. For he did not loose Paul and Silas, and the rest, from their fetters, neither did he, therefore, open the doors, that he might straightway let them go free; but that, by showing the power of his hand, he might seal up the faith of Paul and Silas, and might make the name of Christ glorious among others. Therefore, he doth so yield to the petitions of Paul and Silas, that he showeth that he is able enough to deliver them so often as he shall think it good; and that nothing can hinder him, but that he is able to enter not only into prisons, but also into graves, that he may deliver those that be his. − (213) He opened the gates of the prison to Peter to another end, as we saw in chapter twelve. But now, forasmuch as he had another way in readiness to deliver Paul and Silas, he meant not so much to deliver them for the present time by miracle, as to confirm them against the time to come. Again, we must call that to mind which I said of late, that the opening of the prison appertained unto others, that it might be known to many witnesses that God did favor the doctrine, which was now burthened with an unjust prejudice. Undoubtedly, Paul perceived this; and therefore, though his hands were loosed, he did not once wag from his place. − (214) He might have gone away, if he had been so disposed. Why doth he not? Was it because he contemned the grace of God? or because, through his slothfulness, he will make the miracle frustrate? None of all these is probable; whence we gather that he was holden by God, as the Lord useth to direct the minds of those which be his in doubtful matters, that they may follow sometimes ignorantly, sometimes wittingly, that which is expedient to be done, and not pass their bounds. <\/p>\n (211) − <\/p>\n “<\/p>\n Merum…ludicrum,” a mere absurdity. <\/p>\n (212) − <\/p>\n “<\/p>\n Ne quis esset usus,” that there might be no use. <\/p>\n (213) − <\/p>\n “<\/p>\n A morte,” from death. <\/p>\n (214) − <\/p>\n “<\/p>\n Pedem loco non movit,” he did not stir a foot from the place. <\/p>\n (27) He drew out his sword, and would have killed himself.<\/strong>We have seen in Act. 12:19<\/span> what was to be expected by a gaoler who, under any circumstances, allowed a prisoner to escape. (See also Note on Act. 27:42<\/span>.) Here the man sought to anticipate his fate. Suicide was a natural resource under such conditions everywhere, but here there was a local predisposing influence. Philippi, after the great battle in which Brutus and Cassius had been defeated by Antonius, had been conspicuous for the number of those who had thus preferred death to the abandonment of the Republic and the loss of freedom. This act had been looked on as heroic (Plutarch, Brutus, <\/em>c. 52), and was naturally enough contagious.<\/p>\n 27<\/strong>. <\/strong> Keeper awaking<\/strong> Luke omits his rising and hurrying to the prison cells with a dim torch for examination. He has seen at a glance that the doors are open, and hastily concludes that all have fled. He is before the open cell of Paul more visible, by the light of his own torch, to Paul than Paul to him.<\/p>\n Drew out his sword<\/strong> He forthwith determines to forestall a worse fate by suicide. “By the Roman law,” says Howson, “the jailer was to undergo the same punishment which the malefactors who escaped by his negligence were to have suffered.” From the escape of the apostles alone he may not have dreaded death; but with how many deaths may not the escape of all <\/em> the prisoners have overwhelmed him!<\/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 The jailer, aroused by the earthquake, came from his room (his family living quarters would be a part of the prison), and no doubt carrying a small lamp, went down into the prison, and taking one look at the conditions caused by the earthquake, and fearing the worst, decided that there was only one thing to do. It appeared to him that he must have lost all his prisoners, and that he would be publicly disgraced and probably himself be put to death in a most painful way. A jailer who allowed prisoners to escape was subjected to the penalty that they were due to receive. He did not stop to consider the niceties of the law, or whther he would be held responsible for an ‘act of God’. Suicide was better than the future that he saw ahead of him. He drew his short sword and prepared to plunge it into himself.<\/p>\n Act 16:27<\/span><\/em><\/strong>. <\/strong>He drew out his sword, <\/em><\/strong>&c.<\/strong> By the Roman law, if a prisoner escaped, the gaoler was to suffer what the prisoner was to have suffered. When therefore this man apprehended that all the prisoners were fled, and remembered what strict orders he had received the day before concerning Paul and Silas, he was afraid of the most rigorous treatment from the magistrates, for having executed their orders no better; and, on this account, in his hurry and consternation, was about to have killed himself. Though it be true that some of the philosophers condemned self-murder, yet it was not only justified by many others of them, but had, in fact, prevailed much among the Romans, especially about that time; and had, in the memory of some then living, been dignified, as it were, in Philippi, by the examples of those great men, Brutus and Cassius, who fell on their own swords there. Such is the religion of nature, so called by the infidels, in its most polished state! <\/p>\n Act 16:27-28<\/span> . The jailor, aroused by the shock and the noise, hastens to the prison, and when he sees the doors which (one behind another) led to it open, and so takes it for granted that the prisoners have escaped, he wishes, from fear of the vengeance of the praetors, to kill himself which (in opposition to Zeller’s objection) he may have sufficiently indicated by expressions of his despair. Then Paul calls, etc.<\/p>\n ] a sword<\/em> , which he got just at hand (Mar 14:47<\/span> ); with the article it would denote the sword which he was then wearing, his<\/em> sword.<\/p>\n ] Thus the rest of the prisoners, involuntarily detained by the whole miraculous event, and certainly also in part by the imposing example of Paul and Silas, had not used their release from chains (Act 16:26<\/span> ) and the opening of the prison for their own liberation. The does not affirm that they had all come together into the prison of Paul, but only stands opposed to . None is away; we are, all and every one, here!<\/p>\n The loosening of the chains<\/em> , moreover, and that without any injury to the limbs of the enchained, is, in view of the miraculous character of the event, not to be judged according to the laws of mechanics (in opposition to Gfrrer, Zeller), any more than the omission of flight on the part of the other prisoners is to be judged according to the usual practice of criminals. The prisoners were arrested, and felt themselves sympathetically detained by the miracle which had happened; and therefore the suggestion to which Chrysostom has recourse, that they had not seen<\/em> the opening of the doors, is inappropriate.<\/p>\n 27 And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 27. And the keeper of the prison<\/strong> ] In whom the earthquake had wrought a heartquake, as it had also (though not to so good purpose) in the magistrates, Act 16:35<\/span> . See Trapp on “<\/em> Act 16:35 “<\/em> We read that the people of Antioch, though many of them gave their hands for Chrysostom’s banishment; yet, terrified by an earthquake, immediately they sent for him again. <\/p>\n 27. <\/strong> <\/strong> . <\/strong> <\/strong> . <\/strong> <\/strong> .<\/strong> ] The law de Custodia Reorum (Wetst.) says, ‘Ad commentariensem receptarum personarum custodia observatioque pertineat, nec putet, hominem abjectum atque vilem objiciendum esse judici, si reus modo aliquo fuerit elapsus. Nam ipsum volumus hujusmodi pn consumi, cui obnoxius docebitur fuisse, qui fugerit.’ Dean Howson notices, by the examples of Cassius, Brutus, Titinius, and many of the proscribed, after the battle, that Philippi is famous in the annals of suicide (p. 361).<\/p>\n Act 16:27<\/span> . : only here in N.T., once in LXX, Est 3:3<\/span>Est 3:3<\/span> , of Darius waking from sleep. : article omitted in T.R., see critical note. Weiss thinks that the omission occurs since in Act 12:2<\/span> , and five times in Luke, no article is found with . = his sword, cf.<\/em> Mar 14:47<\/span> . , cf.<\/em> Act 3:3<\/span> , Act 5:35<\/span> , Act 12:6<\/span> , etc., characteristic Lucan word, see Friedrich, p. 12. The act was quite natural, the act of a man who had lost in his terror his self-control (Weiss). : to avoid the disgraceful fate which would be allotted to him by Roman law, according to which the jailor was subjected to the same death as the escaped prisoners would have suffered (Wetstein, in loco<\/em> ), cf.<\/em> Act 12:19<\/span> , Act 27:42<\/span> . , see on Act 7:25<\/span> . It seems hypercritical to ask, How could Paul have seen that the jailor was about to kill himself? That there must have been some kind of light in the outer prison is evident, otherwise the jailor could not have even seen that the doors were open, nor is there any difficulty in supposing that Paul out of the darkness of the inner prison would see through the opened doors any one in the outer doorway, whilst to the jailor the inner prison would be lost in darkness. Moreover, as Blass notes, Paul may have heard from the jailor’s utterances what he meant to do: “neque enim tacuisse putandus est” (see also Ramsay, Felten, Hackett, Lumby, in loco<\/em> ).<\/p>\n keeper of the prison. Same as “jailor” (Act 16:23). <\/p>\n awaking out of his sleep. Literally becoming awake. Greek. exupnos. Only here. The verb exupnizo only in Joh 11:11. <\/p>\n drew out = drew. <\/p>\n would have killed = was about to kill. Greek. anaireo. See note on Act 2:23. <\/p>\n supposing. Greek. nomizo. See note on Act 14:19. <\/p>\n been fled = escaped. Compare Act 12:19; Act 27:42. Roman soldiers were responsible with their lives for prisoners in their charge. <\/p>\n 27. . . .] The law de Custodia Reorum (Wetst.) says, Ad commentariensem receptarum personarum custodia observatioque pertineat, nec putet, hominem abjectum atque vilem objiciendum esse judici, si reus modo aliquo fuerit elapsus. Nam ipsum volumus hujusmodi pn consumi, cui obnoxius docebitur fuisse, qui fugerit. Dean Howson notices, by the examples of Cassius, Brutus, Titinius, and many of the proscribed, after the battle,-that Philippi is famous in the annals of suicide (p. 361).<\/p>\n Act 16:27. , awaking out of sleep) suddenly.<\/p>\n the keeper: Act 16:23, Act 16:24 <\/p>\n he drew: Jdg 9:54, 1Sa 31:4, 1Sa 31:5, 2Sa 17:23, 1Ki 16:18, Mat 27:5 <\/p>\n Reciprocal: Gen 8:16 – General 1Ch 10:4 – Saul took Job 33:18 – keepeth Act 12:18 – there Act 16:34 – and rejoiced<\/p>\n 7<\/p>\n Act 16:27. The Lord would not interfere with the Just operation of secular government. Doubtless the other prisoners were being held lawfully, and God would not perform a “jail delivery” in opposition to the law. Hence he unfastened all the fetters but saw to it that no one escaped. It was sure death to a jailor to let his prisoners escape, especially after receiving such a charge (verse 24). He thought he would prefer suicide to the shame of being executed for failure in his duties.<\/p>\n Act 16:27. And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew his sword, and would have killed himself, supposing that the prisoners had fled. The jailor or governor of the prison seeing the doors open, naturally concluded that his prisoners, of whom no doubt a considerable number were under his charge, and some doubtless on capital charges, had fled; and then knowing that if such were the case a sure death awaited him under the stern Roman law, determined by self-murder to anticipate his doom. Howson remarks that Philippi is famous in the annals of suicide, and quotes the examples of the vast number of voluntary deaths after the great battle of Philippi had destroyed the hopes of the old republicans. Niebuhr relates how the majority of the proscribed who survived the battle of Philippi put an end to their own lives, as they despaired of being pardoned. Among these were Brutus and Cassius. Self-murder among the Romans in the first and second centuries of the Christian era was fearfully common. It was even approved of in Stoic philosophy. Many of the noblest of the Romans ended their days in this manner. It was, in fact, the common resort in trouble and in extreme danger, and was not unknown even in cases where satiety in all lifes pleasures had induced the not uncommon feeling of utter weariness of living.<\/p>\n 27. The jailer seems not to have heard the singing, but was awakened by the motion of the earthquake, the slamming of the doors, and the clanking of the fetters which fell from the hands of the prisoners. (27) “And the jailer, awaking out of sleep, and seeing the prison-doors open, drew his sword, and was about to kill himself, supposing that the prisoners had fled.” It was not so dark as to prevent him from seeing, to some extent, what had taken place. He supposed that the prisoners had, as a matter of course, all rushed out through the open doors. He knew what the penalty, under Roman law, for allowing prisoners to escape, was death; and that peculiar code of honor among the Romans, which made them prefer to die by their own hands, rather than by that of an enemy or an executioner, drove him to this attempt at suicide. <\/p>\n 27-34. The awakened and panic-stricken jailer, knowing that cruel Roman law will require his life as substitute for the fugitive prisoner, in the absence of Bible light on suicide, and with the noble examples of Cicero, the prince of Roman authors, and Cato, the champion Roman statesman, and many other mighty men who had preceded him in suicide, resolved at once to add his name to the honored catalogue. Through the wide-open doors Paul sees him in the act of killing himself, fortunately in time to save his life. This heathen jailer was a wicked, ungodly, ignorant man, acquiescent in the clamor of the roaring mob, and the verdict of the cruel magistrates; he looked upon Paul and Silas as black with crime, notwithstanding their street preaching had rung in his ears and left upon his memory their attitude as the avowed heralds of the most high God. The awful earthquake and the utter indisposition of the apostles to escape now send a lightning bolt of conviction to the bottom of his heart, precipitating him into a radical, true and hearty repentance, putting him on believing ground as a penitent sinner, where he has nothing to do but receive justification by faith. Therefore Paul commands him, Believe on the Lord Jesus, and thou and thy family shall be saved. Here you see clearly and unequivocally that faith is the only condition necessary to the justification of a sinner, the exercise of this faith being utterly impossible till he gets on believing ground, which can only be reached by a genuine repentance wrought in the heart by the Holy Ghost. Here we see that Paul assures the jailer that not only himself but his family shall be saved on condition of his faith. Parents, take courage, if you are truly faithful to God; here is a promise for the salvation of your families. It does not follow that they will be saved without personal faith, which God in due time will confer on them, pursuant to your faith. Now the jailer is converted and baptized that very hour, along with his family.<\/p>\n Verse 27 <\/p>\n Would have killed himself; dreading the terrible punishment which he might have incurred.<\/p>\n 16:27 {16} And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled.<\/p>\n (16) The merciful Lord, as often as he desires, draws men to life even through the midst of death, and whereas they justly deserved great punishment, he shows them great mercy.<\/p>\n "In Roman law a guard who allowed his prisoner to escape was liable to the same penalty the prisoner would have suffered (Code of Justinian<\/span> 9.4.4)." [Note: Longenecker, p. 464. Cf. 12:19.] <\/span><\/p>\n This jailer was about to commit suicide and so avoid the shame of a public execution. He was certain his prisoners had escaped. God had restrained the other prisoners from escaping somehow, possibly out of fear or out of respect for Paul and Silas.<\/p>\n ". . . were the other prisoners as terrified as the jailer at what they believed to be the magical power of two Jewish sorcerers which could bring about an earthquake? This might account for their failure to try to escape." [Note: Neil, p. 184.] <\/span><\/p>\n Whatever the other prisoners may have thought, Luke’s emphasis was on the love that Paul and Silas demonstrated for the jailer by remaining in prison when they could have escaped. It was primarily this love, I think, that won the jailer over.<\/p>\n And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled. 27. And the keeper of the prison ] The word is rendered jailor in 23, and might well be so here … Continue reading “Exegetical and Hermeneutical Commentary of Acts 16:27”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-27469","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27469","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=27469"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27469\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=27469"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=27469"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=27469"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>The alarm of the keeper of the prison. The tokens of the Divine presence were earthquakes, the opening of doors, and the loosing of bonds. In this manner God bore a testimony to His faithful servants, and prepared the way for the jailers conversion. But the moral terror was the most memorable thing in his history. God used terrific means with a view to a peaceful and merciful end. He was first reduced to despair of himself, and next led to hope in Christ. The degrees of terror are different in different minds. Lydia was brought by calm and peaceful means; the jailer by solemn and arousing ones. Some doubt whether they are converted, because they have not passed through strong convictions, agonies of terror. Let them look at Lydia. That man has had terror enough, be it much or little, if he has been brought to Christ. Our state is to be determined, not by our former emotions, but by our present conduct.<\/p>\n
II. <\/strong>The language of St. Paul to him: Do thyself no harm. The text suggests three great truths–<\/p>\n
III. <\/strong>The improvement it suggests to ourselves. Believe and obey the gospel. It is a remedy suited to all times and persons.<\/p>\n
I. <\/strong>Physically. The body is Gods handiwork, fearfully and wonderfully made. It has been redeemed by Christ, and is a temple of the Holy Ghost. Do not harm it therefore–<\/p>\n
II. <\/strong>Mentally. How august the gift of intellect with its faculties of memory, reason, imagination, etc., and how delicate and susceptible of injury. There are laws of mind as well of matter which cannot be disobeyed without severe retribution. Do thy mind no harm–<\/p>\n
III. <\/strong>Emotionally. How rich a gift is feeling, and how soon and easily is the heart injured or broken! Do thyself no harm–<\/p>\n
IV. <\/strong>Spiritually. Here the greatest harm can be done. Here injury may be irreparable.<\/p>\n
V. <\/strong>Socially. Under this head may be grouped a variety of interests in which great damage may be done. A man may harm himself–<\/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
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n
Fuente: William Godbey’s Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"