Lydia converted.]

go into Macedonia, assuredly gathering that the Lord had called us for to preach the Gospel unto them.

11 Therefore loosing from Troas, we came with a straight course to Samothracia, and the next day to Neapolis; 12 And from thence to Philippi, which is the chief city of that part of Macedonia, and a colony: and we were in that city abiding certain days. 13 And on the sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither.

14 And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul.

15 And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faith ful to the Lord, come into my house, and abide there. And she constrained

us.

16 And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying:

CHAP. XVI.

[Paul and Silas scourged.

17 The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which shew unto us the way of salvation.

18 And this did she many days. But Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour.

19 And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew them into the market-place unto the rulers,

20 And brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city,

21 And teach customs, which are not lawful for us to receive, neither to observe, being Romans.

22 And the multitude rose up together against them: and the magistrates rent off their clothes, and commanded to beat them.

23 And when they had laid many stripes upon them, they cast them into prison, charging the jailor to keep them safely:

24 Who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks. (H)

(H) Ver. 1-24. Paul circumcises Timothy-converts Lydia-casts out a demon, and is imprisoned.-Paul meeting with Ti

mothy at Lystra, is so well pleased with him, that he is anxious to introduce him into the Christian ministry under his immediate sanction. As his mother was a

Ver. 12. The chief city.-Marg. "The first city." Doddr. "a city of the first part of Macedonia," which was divided into four parts-" and a Roman Colony."

Ver. 13. Where prayer was wont to be made.Doddr." Where, according to custom, was an oratory." See Exposition on Luke vi. 12. Lardner quotes Josephus for such a custom among the Jews, tolerated by the Roman laws. Cred. vol. i. 225, 6. Ver. 16. A spirit of divination.-Marg. " of Python," or Apollo. Virgil thus describes a Pythoness: "The virgin cries-The God! behold the God! And straight her visage and her colour change, Her hair's dishevell'd, and her heaving breast, And labouring heart, are swollen with sacred rage; Larger she seems, her voice no mortal sound, As the inspiring God, near and more near, Seizes her soul." Eneid, vi. 46,

Archbishop Potter says, "There were but few that pretended to inspiration but raged after this manner, foaming and yelling, and making a strange, terrible noise; sometimes gnashing their teeth, shivering and trembling, with a thousand antic motions." Grecian Antiq. book ii. ch. 12.

The Hebrews called such an one "Mistress of the Ob" (or Aub.) See 1 Sam. xxviii., Exposition and Note on ver. 7; with which the reader may compare Job xxxii. 18-20, and Notes.

Ibid. By soothsaying.- Doddr." prophecying." See Gr. Sharp's Case of Saul, p. 27, Note.

Ver. 19. Market-place.-Marg, "Court." See Note on chap. xvii. 17.

Ver. 22. Commanded to beat them.-Doddridge, "Commanded them to be beaten with rods."

Christian Jewess (though married to a Greek), he thought it necessary for him to be circumcised, as otherwise the Jews would hold no conversation with him. This done, Paul proceeds in his journey as far as Troas, near the ruins of ancient Troy, on the shore of the Egean Sea. While there, he saw in a night vision a Macedonian, who invited his assistance. This he considered as a call in providence to go and preach the gospel in that country: accordingly, "WE," says the historian Luke, 66 came with a straight course to Samothracia-to Neapolis-to Philippi;" and at the latter place he continued for certain days, during which the following events occurred. But before we proceed, it may be proper to observe, that this is the first time St. Luke introduces himself as the companion of St. Paul, and that in the most modest and indirect manner.

"

Paul and Silas, accompanied by Luke and Timothy, on the first sabbath after their arrival, repair to a public Oratory, or place of prayer, where the pious Jews met for devotional purposes, especially the females, of whom the far greater part of the congregation usually consisted. Among those who now attended was one Lydia, a Jewish proselyte, "whose heart the Lord opened, so that she attended unto Paul's discourses, and received Christian baptism, with all her household, One day, however, as they were going to their devotions, they were accosted in the way by a female slave, who was a demoniac, and possessed a spirit of Python, or divination, like that of the Pythic oracle, whereby she brought her masters (or owners) great gain. Seeing the apostle and his companions daily passing that way, she constantly accosted them, and followed them for many days together, crying, "These men are servants of the most High God, which show unto us the way of salvation."

On the subject of demoniacs, and the reality of possessions, we have already given our opinion freely, and are happy to find our sentiments coincide with those of Mr. Prebendary Townsend, in his late work. He says, "If it appeared to me to be warranted by the sacred text, I would willingly interpret this passage with Michaelis .... and many others; and believe that the damsel at Philippi was either an impostor, a ventriloquist, insane, diseased with melancholy, or overpowered with her own fancies; but I cannot render the plain

language of St. Luke in any but the literal manner. My reason shall always submit to Scripture; and I cannot wrest the words of this scripture to any other meaning thau the usual one, that an evil spirit had influence over the mind and body of this person, enabling her to utter ora cular responses." (Townsend's N. Test. Arr. vol. ii. 203.)

Dr. Doddridge remarks, "The manner in which Luke relates the story, plainly implies, that he thought it a real possession, and that Paul took it himself in that view. Nor can I apprehend that her behaviour, or his, or that of her masters afterwards, can be accounted for without allowing it to have been the case."

Mr. Scott, taking the same side, remarks" Had this damsel's divination been a mere juggle between her and her masters, the command of the apostle could not have detected it, or prevented them from carrying on the deception. .... [But] The owners of this damsel, being sensible that no farther lucre could be made by her [especially if she was converted to Christianity], and that her value, if offered for sale, was greatly diminished, were exceedingly exasperated by their loss: and when they had seized on Paul and Silas, and accused them before the Magistrates as disturbers of the peace, and teachers of unlawful customs; the multitude, also, being enraged at the loss of their prophetess, joined in the tumultuous accusation. Whereas, had the apostle satisfactorily detected an artful impostor [as some sup pose her], they who had been convinced of the cheat, would have been enraged at those who duped them of their money, and not at him who had undeceived them."

The supposition of others, that the girl was deranged, appears to us, however, neither improbable nor inconsistent with her being a demoniac; for, as we have repeatedly remarked (on Matt. iv. 12-25, and Notes; viii. 28, Note), insanity and pos session appear to us to have been fre quently connected, not only in ancient times, but, in some instances, to the present day. Nor is it a valid objection that, had the girl been mad, the people would surely not have regarded her oracles; this can never rationally be pleaded, while the oracles of poor Brothers, and the unhappy Johanna Southcott, shall be recollected. It is too true, as a popular preacher once said, "People can believe any thing but

The jailor and his]

ately all the doors were opened, and every one's bands were loosed.

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:

28 But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here.

29 Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas,

30 And brought them out, and said,

[house converted.

Sirs, what must I do to be saved?

31 And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.

32 And they spake unto him the word of the Lord, and to all that were in his house.

33 And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway.

34 And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house. (I)

the gospel:"-and this was well said at the moment,when thousands had just been paid, by the higher circles of society, to see a man jump into a quart bottle!!

But to return to the poor slave of Philippi: that she bore witness to the truth, is no objection to the fact of her being possessed, since demons repeatedly witnessed to the divine character of our Saviour as "the Holy One of God." (Mark i. 24; Luke iv. 34.) From what motive the girl, or the demon, thus bore witness to the truth, is not for us to enquire; but it seems to have given Paul much uneasiness; partly, perhaps, lest the people should suppose there might be a league between them. Why he did not work the miracle in the first instance, is another circumstance not within our province to ascertain.

The first effect, however, was to raise a persecution against the apostles: but it is observable, that the charge brought against them is not that of ejecting the demon, for that would have established their power of working miracles; but the introduction of a new religion, which required the sanction of the state. (Compare chap. xvii. 18.) At this the magistrates were so incensed, that, instead of calmly enquiring into the circumstances, they flew into a rage, and ordered them to be Scourged, contrary to their own laws; and then committed them to prison, which was rendered the more terrible by the charge given to the jailor, to keep them safely, in consequence of which they were thrust into the dungeon and the stocks. How safely they were kept, we shall see in the following part of the chapter.

(I) Ver. 25-34. Paul and Silas delivered, and the jailor converted.-Paul and Silas appear to have been the only persons here sent to prison; at least, Luke says nothing of either himself or Timothy being committed with them. Let us now, for a moment, glance into the dungeon where Paul and Silas lie, their backs smarting from the rods wherewith they had been scourged, and their legs and feet_galled and excoriated with the stocks. Let us listen to their groans. Groans? No; they are occupied in prayer and singing! rejoicing that they were counted worthy to suffer thus for Him who had so lately died for them-and the other "prisoners heard them." Strange, indeed, must it appear to them, to hear these men, brought in scourged, and with a bitter outcry against them as criminals of the deepest guilt, and likely to be sent to speedy execution, and yet singing as if they expected-not an acquittal only, but a triumph! Great, indeed, must be that grace which can make men happy in prison and in torture!

But, in the midst of this scene of tranquil happiness, lo! a sound from heaventhe prison is shaken to its foundation; all the doors are opened and the fetters broken. The jailor, suddenly awaking, sees, by the glimmer of his midnight lamp, his chamber door is open, and the doors leading to the different dungeons of the prison; he kuows that his life must answer for the escape of his prisoners, and therefore, in the first paroxysm of distress, he draws his sword with the design to stab himself. Paul, who was set at liberty, and probably hearing something from the jailor which led him to fear his design of suicide, now cries out aloud, "Do thyself no harm, for

Paul and Silas]

35¶ And when it was day, the magistrates sent the serjeants, saying, Let those men go.

36 And the keeper of the prison told this saying to Paul, The magistrates have sent to let you go: now therefore depart, and go in peace.

37 But Paul said unto them, They have beaten us openly uncondemned, being Romans, and have cast us into

[liberated from prison.

prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out.

38 And the serjeants told these words unto the magistrates: and they feared, when they heard that they were Romans.

39 And they came and besought them, and brought them out, and desired them to depart out of the city.

we are all here." The hand of self-murder was now arrested, when calling for lights to examine the prison, and leaving the care of the other prisoners probably to his attendants, he sprang trembling into the dungeon where Paul and Silas were, and perceiving they had been the subjects of a signal miracle in their liberation from confinement, he fell at their feet, and cried, Sirs, what must I do to be saved ?" Whether the jailor had heard of a day of future judgment, and thought this extraordinary commotion was a prelude to it; or whether a reflection on his own severe treatment of these extraordinary men now filled him with alarm, we cannot say; but instances have occurred, not few nor distant, in which a sudden conviction of guilt has led persons, under the influence of divine grace, to a true and effectual repentance, as was no doubt the case with this hardened sinner-for such were the characters generally selected for offices of this nature. Without any regard, however, to what he had been, these apostolic preachers proclaim to him a free and full salvation through the Lord Jesus Christ; and not to himself only, but, as his family had by this time gathered round him, to them also. "For they spake unto him the word of life, and to all that were in his house." The "same hour of the night" he washed their stripes, and did what he could to heal them; immediately after which he and "all his were baptized straightway;" and, when they all returned into the house, "he set meat before them [his prisoners], and rejoiced, believing in God with all his house.'

Before we leave this part of our narra

tive, we beg leave to offer a caution agaiust a sin unhappily much upon the increase in this country. Suicide, the crime contemplated by the jailor, is a sin both against the gospel and the law. The sixth command as strongly opposes this as any other species of murder: for God, who only can give life, has alone the power to dispose of it.

As to the gospel, that teaches us that death is only the path to judgment and a future state, on which it is madness to rush without being summoned or prepared. We hope there are but few Bible-readers in danger from this crime, but the writer has known some; and one case in particular that it may be useful to record. A pious and amiable divine of the last century, at no great distance from town, laboured under great depression of spirits. Being left a short time alone, his razor presented itself to him, and, by the sug gestion of the enemy of souls, he seized it, and instantly cut his throat. His family soon came about him, and he uttered these impressive words,-"The Lord has left me but one moment, and see what I have done!" The case (to the best of our re collection) did not prove fatal; but the words are monitory, and should place us on our guard against a temptation from which we have no defence, but confidence in God. Generally speaking, however, we believe this crime arises from the prevalence of infidelity. Fashionable writers have argued against a future state, and readers, of a gay and licentious conduct, have flattered themselves that "death is an eternal sleep"-till at length they have made the terrible experiment.

Ver. 35. The Magistrates-i. e. the Prætors Sent the serjeants-Beadles, or lictors. Doddr. Ver. 37. They have beaten us, &c.-Cicero says, "It is a transgression of the law to bind a Roman

citizen it is wickedness to scourge him." The il legality of the proceeding of the magistrates was farther evident in their condemning and punishing Paul unheard. See Lardner's Cred, vol. i. chap. 10.

(K) Ver. 35-40. Paul refuses to be released disgracefully. The remaining verses of this chapter show us into what difficulties men in power often plunge themselves by making their passions, and not the laws, the rule of their conduct. Whether the jailor or some other person had warned the magistrates of their illegal conduct, they were greatly alarmed when they perceived that they had violated the Ronan laws, which the imperial power generally protected by exemplary punishments. Paul, they found, was a Roman, and they had punished him unheard-and that with scourging, both which exposed themselves to punishment. It is probable that Paul pleaded his privilege in the first instance, but they were too much influenced by his accusers, the owners of the slave, to attend either to facts or rights. They first punished, and now they dare not judge. Wishing to compromise the matter, they therefore sent their serjeants, beadles, or lictors, the men who had scourged them the day before, to order the jailor to release them in a private manner: but such release they, and especially Paul, refused accepting without a public acknowledgment of his having been unjustly treated. This may be thought somewhat inconsistent with our Lord's direction, to submit to injuries without resistance. These men, however, made no resistance: they, being innocent, suffered as evil doers; and, had they privately withdrawn from prison, it would naturally have been supposed that they had been guilty of some offence; whereas, in ejecting the demon from the girl, as already mentioned, they only saved the public from the deceptions of an evil demon; and as it respects her owners,

whatever claim they might have upon the girl's domestic services, they had certainly no right to employ her to deceive the people and render her unhappy, as the consequence must be; unless we are to believe that it is a good thing to be possessed and controlled by an unclean spirit.

As to the plea of Paul and Silas, that they were Romans, there is no doubt but it was true; and, being so, it could not be their duty, silently and tamely to give up privileges, by the surrender of which others might be injured, and the laws of their country violated with impunity. Bring the case home to England, and suppose an Englishman put upon his trial simply for preaching; and another Judge Jefferies arise (which God forbid !), and wish to try him without empannelling a jury, would it be consistent with his duty to submit, and resign his own and the liberties of his country, without a struggle or a plea ? Undoubtedly not: nor would it have been right in Paul and Silas to have given up silently their Roman privileges.

They did not, however, refuse to be liberated, nor demand satisfaction for their imprisonment; much less threaten the magistrates with the vengeance of the higher powers. "When they suffered they threatened not" (1 Peter ii. 23): but inimediately on being brought forth, retired to the house of their amiable convert, Lydia, and "having seen the brethren," who probably assembled at her house, and engaged with them in devotional exercises, and comforted them by an exhibition of divine truth, and of the Lord's merciful conduct toward them, they departed from their city, as they had been desired.

Ver. 40. Comforted them-i. e. by affectionate exhortation. See Doddr.;

CHAP. XVII. Ver. 1. Thessalonica-A considerable city of Macedonia, near the gean sea,

where the Roman Governor held his residence. Ver. 3. Whom 1.-Marg. " Whom (said he) I preach."

Ver. 4. Consorted-i. e. associated.-Devout Greeks-or Grecians, proselyted to the Jewish reJigion.