A PRISON IN PHILIPPI OR PRAISE IN HEAVEN? The last chapter ended with the beginning of the second preaching Journey by the apostle St. Paul, accompanied by St. Silas. The present chapter tells about a part of this journey; the most important events of which were St. Paul's choice of the young Timothy as a disciple, to train him on ministry; and putting St. Paul and St. Silas in prison in Philippi, where the two saints, while suffering from painful wounds, enjoyed praising God, as though they were in heaven, in the darkness of night in the inner prison. 1- Choosing Timothy as a disciple 1– 3 2- The daily growth of the churches 5 3- The Spirit forbidding them from preaching the word 6– 7 4- ‘Come over to Macedonia and help us’ 8– 10 5- Paul and Silas in Philippi 11– 13 6- Baptism of Lydia and her household 14– 15 7- St. Paul commanding a spirit of divination to come out 16– 18 8- Paul and Silas in prison 19– 24 9- The Philippian jailer believing 25– 34 10- Letting the two apostles go 35– 40 1- CHOOSING TIMOTHY AS A DISCIPLE “Then he came to Derbe and Lystra. And behold, a certain disciple was there, named Timothy, the son of a certain Jewish woman who believed, but his father was Greek” (Acts 16: 1). In Lystra, where St. Paul was stoned during his first preaching Journey, he encountered with the young man Timothy, in whom the apostle saw the possibility of spiritual leadership work. We see here, how God never forgets the labor of love, as in the same place the apostle suffered the agony of stoning, he plucked a joyful fruit, that brings pleasure to God’s heart; and that would become a blessing to many. It is the exalted grace of God that allows for affliction, while providing comfort one way or another. One of the attributes of St. Paul is his paternal attitude. Here, he adopts Timothy, and cares for teaching and training him, the way he did with others, having given birth to them in Jesus Christ during his preaching. As a father, St. Paul was loving, compassionate, and wise. He wrote to his son, true in faith, two epistles that bore his name. 1- He was a disciple, who was probably baptized in his childhood, when his mother accepted the faith, the way the family of Lydia was baptized (Acts 16: 15), and the Jailer and his household were baptized (Acts 16: 33). Some believe that Timothy has been one of the disciples who surrounded the apostle Paul after being stoned, and was baptized by him, as is clear from his saying: “Timothy, the true son in the faith” (1 Tim 1: 2), “My son, be strong in the grace that is in Christ Jesus” (2 Tim 2: 1). 669 2- He accompanied him during his first preaching journey in Antioch Pisidia, Iconium, and Lystra, as it came in (2 Tim 3: 10-11), “You have carefully followed my doctrine, manner of life, purpose, faith, longsuffering, love, perseverance, persecutions, afflictions, which happened to me at Antioch, at Iconiun, at Lystra – what persecutions I endured, and out of them all the Lord delivered me”. 3- The apostle probably dwelt among his family, and got acquainted with the details of their life, saying, “when I call to remembrance the genuine faith that is in you, which dwelt first in your grandmother Lois and your mother Eunice, and I am persuaded is in you also” (2 Tim 1: 5). His mother was originally a Jew who believed in the Lord Christ. Here St. Paul speaks of her and her mother with respect as believers whose life was attached to the teachings of the Lord Christ, and who enjoyed fellowship with Him. Here, it is fitting for us to stand with reverence to the mother and the grandmother, as we hear nothing about the existence of a Jewish synagogue in Lystra, and hence there was no religious care in the Jewish congregation there, and yet the mother and the grandmother played a spiritual role of piety in raising Timothy, who was fed since his childhood upon the uncorrupted milk of the Holy Book. This demonstrates the important role of the family in raising the new generation, not depending completely on the care of the church or on the ministers. "For the praises of our ancestors, when we share in them, redound also to us. Otherwise they avail nothing, but rather condemn us"1. St. John Chrysostom Commenting on Timothy’s Jewish background, Paul confirms his faith, as there is nothing to support man like a reference to his family 2. Theodoret, Bishop of Cyrus 4- His father was a Gentile Greek; and although it was not allowed for a Jewish girl to marry a Gentile (Deut 7: 3; Ezra 9: 12); yet that statute was only followed within the boundaries of Canaan. And as the father was a Gentile and not a Jew, he did not have to circumcise Timothy. But the mother and the grandmother sew the seed of faith in God in the infant, that he longed to get circumcised, as a sign of entry into a covenant with God, even before they both believed in the Lord Christ. "Thus, as these mixtures of Jews and Gentiles took place, the Law (in its literality) began gradually to be dissolved" 3. St. John Chrysostom 5- Timothy has, most probably, accepted the faith during the first preaching journey of St. Paul. Because he was known as a good person by the Christians, as testified by the brethren in Lystra and Iconium, St. Paul chose him to be his companion, and trained him on preaching and shepherding. 6- St. Paul did not circumcise him for the sake of his salvation, but to calm down the Jews in Jerusalem, and to spare himself of being accused of opposing the law. The apostle Paul, amid the persecutions, has gained a valuable disciple who became a Bishop over the church of Ephesus, considered to be a treasure enjoyed by the church in Christ Jesus. 1Hom. On 2 Tim. 2. 2 Interpretation on 2 Tim. 1.5. 3Hom. On 2 Tim. Hom. 1. 670 “He was well spoken of, by the brethren who were at Lystra and Iconium” (Acts 16: 2). Educating Timothy since his childhood, and training him on the holy books, by his mother and grandmother, has undoubtedly provided him with a good practical spiritual knowledge, and qualified him for evangelism as a disciple of St. Paul. Despite his young age, he was well spoken of by the believers who got in contact with him, as well as by the apostle Paul himself who said to him, “Let no one despise your youth, but be an example to the believers in word, in conduct, in love, in spirit, in faith, in purity” (1 Tim 4: 12). “Paul wanted to have him go with him and circumcised him because of the Jews who were in that region, for they all knew that his father was Greek” (Acts 16: 3). One of the most important attributes of St. Paul was his ability to use the energies and talents of many, particularly the youth, as is proved here in this living example with the young Timothy. St. Paul, appreciating his qualities, piety, and love for the Holy Book, sawn in him by his mother and grandmother, received him, not only as a disciple, but counted him as a partner in ministry, and entrusted him with shepherding the church in Ephesus. He had him circumcised to win the Jews, according to his principle: “To the Jews I became a Jew, that I might win the Jews” (1 Cor 9: 20), and because he was half a Jew (his mother was a Jew); Whereas he refused to have ‘Titus’ circumcised (Gal 3: 2), because both his parents were Gentiles, and there was no reason to circumcise him. In the first instance, he intended to win the Jews, and in the second, to win the Gentiles. It was not easy for the Jews to have a half Jew preaching the word to them. And according to St. John Chrysostom, as he did not want to aim two strong blows to the Jews, he let Timothy get circumcised before preaching and his ordination as a Bishop1. Circumcision does not harm anyone, and at the same time, even if it is not essential for salvation, yet it has its benefit, to put the hearts of the Jews at ease, until everyone accepts the idea that circumcision is not important2. "It is indeed amazing, the wisdom of Paul! He that has had so many battles about circumcision, he that moved all things to this end, and did not give over until he had carried his point, now that the decree is made sure, circumcises the disciple (Acts 16: 3). He not only does not forbid others, but himself does this thing. And the wonder is this that he even took him unto him. "Because of the Jews," it says, "which were in those parts:" for they would not endure to hear the word from one uncircumcised. Nothing could be wiser. So that in all things he looked to what was profitable: he did nothing upon his own preference. And what (then)? Mark the success: he circumcised, that he might take away circumcision: for he preached the decrees of the Apostles"3. St. John Chrysostom “And as they went through the cities, they delivered to them the decrees to keep, which were determined by the apostles and elders at Jerusalem” (Acts 16: 4). They went through the cities of Syria and Cilicia etc, and delivered to the Christians there the decrees of the council of Jerusalem concerning accepting the Gentiles into faith (Acts 10: 20-29). There is no doubt that the contention that happened in 1Hom. On Acts. Hom. 34. 2Hom. On Acts. Hom. 34. 3Hom. On Acts. Hom. 34. 671 Antioch concerning this subject, that led to holding that council, has spread to churches in far places, and caused much disturbance. That council was actually held in the right time to deal with a problem that could shake the faith of many, as the church was embracing every day many of the Gentiles. 2- A DAILY GROWTH OF THE CHURCHES “So the churches were strengthened in the faith, and increased in number daily” (Acts 16: 5). The decrees of the council of Jerusalem had put an end to the disputes that occurred between the Christians of Jewish origin and those of Gentile origin. So, Instead of wasting the time and energy in disputes, all began to care for positive work, to win if possible every soul to enjoy the salvation of God. The churches were thus strengthened in the faith, and increased in number daily. 3- THE SPIRIT FORBIDDING THEM FROM PREACHING THE WORD“ Now when they had gone through Phrygia and the region of Galatia, they were forbidden by the Holy Spirit to preach the word in Asia” (Acts 16: 6). Phrygia was the biggest province in Asia Minor in the north; whereas Pisidia and Lycia were the biggest in the south, Galatia and Capadocia in the east, and Lydia and Mysia in the west. The region of Galatia, East of Phrygia, was previously taken over by at least three tribes of the people of ‘Gal’ (France) several times, then called after their name ‘Galatia’ Many Jews dwelt in it, and accordingly, many disputes happened between them and those of the Gentiles who accepted the faith, as is obvious in the epistle to the Galatians. According to God’s plan, preaching was to enter strongly into Europe; That is why, when the apostles Paul and Silas, in this journey, went through some of the regions of Asia, where they have previously planted the seeds of the word, and intended to water them, the Holy Spirit forbade them to do that, and exhorted them to get out of it. They probably wondered why the Holy Spirit, who usually exhorted them to minister, forbade them to preach the word in Asia, until the Spirit revealed to them the divine plan in Troas, when St. Paul saw in a vision, a man of Macedonia pleading with him to come over to Macedonia to help them. “And after they had come to Mysia, they tried to go into Bithynia, but the Spirit did not permit them” (Acts 16: 7). The same thing happened in Mysia and in Bithynia. Mysia in Asia Minor has Propontis to the north, Bithynia to the east, Lydia to the south, and the Aegean Sea to the west. They tried to go east to go to Bithynia, but the Spirit did not permit them. When St. Paul wrote to the Romans: “I often planned to come to you” (Rom 1: 13), he shows how much he loved the Romans, and when he added, “but was hindered until now”, and in another situation: “When we tried to go to Bithynia, the Holy Spirit did not permit us” (Acts 16: 7), he reveals how God, according to His will, commits the apostles where to go and where not to go. He wished to go, and kept on praying to bear fruits of them as well as from others of the Gentiles1. 1 Comm. On the Epistle to the Romans. (1.13). 672 The scholar Origen 4- “COME OVER TOMACEDONIA AND HELP US” “So passing by Mysia, they came down to Troas” (Acts 16: 8). Troas is a city in Phrygia or in Mysia between Troy in the north and Assos in the south. Sometimes the name ‘Troas’ or ‘Troad’ is used for the whole state of the Trojans, which embraced the old city of Troy, where Homer wrote the Iliad. Troas was often mentioned in the New Testament (Acts 20: 5; 2 Cor 2: 12; 2 Tim 4: 13). “And a vision appeared to Paul in the night. A man of Macedonia stood and pleaded with him, saying, ‘Come over to Macedonia and help us’” (Acts 16: 9). In a vision by night, a man of Macedonia stood by him, whom he probably identified by his features, language, or his attire. Was St. Paul asleep when he saw the vision, or was he awake? This is difficult to say, as God uses several ways to proclaim his will to the men who consummate His council. The scholar Origen believes that it was a shepherd angel who appeared to St. Paul [There are angels entrusted to ordain human things (Dan 10: 13), each on his watch day and night]1. Whereas Grotin believes that it was the angel of Macedonia who appeared to St. Paul, As, according to (Dan 10: 12-13), every nation has its special angel. Macedonia is a great province in Greece, with Thrace to the north, Thessaly to the south, Epris to the west, and the Aegean Sea to the east. It was inhabited by the children of Kittim, the son of Javan (Gen 10: 4); and its kingdom was set in the days of Emperor Philip and his son Alexander the Great. It was the first region in Europe into which the gospel entered. The two apostles Paul and Silas responded to the vision, and delivered themselves to the divine work. This call always cries out in the ears of the church from every side, to come over to the world to present the word of salvation. The angel did not appear in the form of a ruler of Macedonia or one of the statesmen, but in that of a regular man of the common people. The good preacher does not discriminate between a great man and a common one, a rich man and a poor one, a learned man and an illiterate one, as the Lord Christ came for the sake of every soul. The Macedonian man pleaded with him to come over and help them. It was not enough to pray for them, but he should move and go to them. As God in his love for mankind, came down to them, and lived among them as one of them, It Is fitting for every preacher to come over to the wounded souls, to present to her the Physician of the souls, and the medication of the Spirit. Why was he not sent by the Spirit to Macedonia, but saw in a vision by night a man from Macedonia pleading with him to cross over to help them, Whereas when St. Paul and those who were with him tried to go to Bithynia, the Spirit did not permit them (Acts 16: 7)? Forbidding them to go to Bithynia necessitated the direct intervention by the Holy Spirit to spare them the doubt, why it is possible not to go somewhere to preach. The Spirit confirmed to them the divine plan to forbid them, without presenting any reasons; Whereas here, in a vision, equally of the work of the Holy Spirit, a Macedonian man appeared to flare the heart of the apostle Paul with fraternal love, as we have a multitude of brethren who cry out asking for our help, through practicing the divine work. 1 Comment. On Luke. Hom. 12.3. 673 It was not possible for the apostle or those with him to doubt the vision, as it was a cry out of the heart, pleading for help to be saved from eternal perdition. "For since he was but urged to preach, to this end it is shown him in a dream: but to forbear preaching, he could not readily endure: to this end the Holy Ghost reveals it to him" 1. St. John Chrysostom There was a shepherd angel in Macedonia who needed God’s help, so he appeared to Paul in a vision, as a man from Macedonia, who said to him, “Come over to Macedonia to help us”. Actually the angel did not say that to Paul, but to Jesus in Paul’s heart! In like manner, The shepherds always need the presence of the Lord Christ2. The scholar Origen “Now after he had seen the vision, immediately we sought to go to Macedonia, concluding that the Lord had called us to preach the gospel to them” (Acts 16: 10). That is the first time St. Luke refers to himself as a companion of St. Paul, and a partner with him and St. Silas in preaching. Once the apostle Paul saw the vision, all of them hasten to set forth to realize the divine call to work in Macedonia. All of them showed that they were always ready and pleased to work according to the will of God, with no hesitation, or discussion. Once the apostle Paul got the divine call to set forth to Macedonia, he did not linger in the churches in Asia or elsewhere; but, in complete obedience, he sought, together with his companions, to abide to the summon. St. Paul had the material to boast visions (2 Cor 12: 1), things he had seen (Acts 16: 10, 18: 9), signs and miracles (Rom 15: 19; 2 Cor 12: 12), the troubles he bore for the sake of Christ, and churches he established through his ambition to establish one everywhere there is no knowledge of Christ. All this is a material for boasting, and yet, as boasting even of such things is not without danger, the good Father who granted them to him, allowed the angel of the devil to annoy him, so as not to boast3. The scholar Origen 5- PAUL AND SILAS IN PHILIPPI “Therefore, sailing from Troas, we ran a straight course to Samothrace, and the next day came to Neapolis” (Acts 16: 11). Samothrace, an island in the Aegean Sea, is not far from Troas (Thrace), with the highest mountain in the whole region, second only to Mount Athos. Samothrace can be seen from the coast of Asia Minor, when the son is behind it at sunset. Its inhabitants are a mixture of people from Thrace and Samos; hence, its name is Samothrace. The circumference of the island is 20 miles; it was a resort for the fugitives and criminals. Neapolis: A port on the coast of Macedonia, close to the border of Thrace, and 10 miles far from Philippi. It is called nowadays ‘Cala’, ‘Caula’ in the Turkish language, the home town of Mohamed Ali Pasha, the Turkish ruler of Egypt. “And from there to Philippi, which is the foremost city of that part of Macedonia, a colony. And we were staying in that city for some days” (Acts 16: 12). 1Hom. On Acts. Hom. 34. 2Homilies on Luke. Hom. 12.3. 3Homilies on Jeremiah. Hom. 12.8. 674 Philippi: The main city of Macedonia, described by St. Luke as the foremost city of that part of Macedonia. That is why St. Paul and his companions cared much for it, that if it received the gospel, it would easily spread to other cities in Macedonia. Its old name was ‘Dathos’, then was called after Emperor Philip II, the father of Alexander the Great, who renewed it in the year 357 BC. As it was a military city more than a commercial one, there were few Jews in it. Philippi was famous for having been the site of several battles during the civil wars of the Romans, and between them and others. In it the decisive battle between Brutus and Anthony took place, during which Brutus was killed. A Colony: it was directly under the Roman care, and its citizens enjoyed the Roman rights and privileges, like not being scourged, not being arrested except under certain conditions, and having the right to plead directly to the Roman Emperor, like the citizens of Rome itself. When Augustus Caesar, called Octavius , conquered his enemies in the year 42 AD there, he granted it that honor. Politically, the word ‘colony’ means that its laws are the same as those followed in Rome itself; I.E., Philippi was a mini Rome. “And on the Sabbath day we went out of the city to the riverside, where prayer was customarily made, and we sat down and spoke to the women who met there” (Acts 16: 13). Places for prayers were usually set out of the cities, in case the Jews are poor, and can not afford to build a synagogue within the city, or in case they are banned of building one. Prayers by the rivers were preferred, In captivity, as the Psalmist says, “By the rivers of Babylon, there we sat down, yea” (Ps 137: 1), And the prophet Ezekiel says that he was by the river of Chebar (Ezek 1: 1), And the prophet Daniel enjoyed a vision by the river Ulai , (Dan 8: 2) and another vision by the great river Tigris (Dan 10: 4) 1. Having probably been banned of building a synagogue within the city, they built a small place for prayers by the river, as an assembly hall called ‘proseuchoe’; I.E. a place for prayers, most probably roofless. Building it by the river outside the city was to have more peace, or because of their required use of a plenty of water, prior to, and during the religious rites. It seems that only women used to pray in that building, or to attend the services more often than men. 6- BAPTISM OF LYDIA AND HER HOUSEHOLD “Now a certain woman named Lydia heard us. She was a seller of purple from the city of Thyatira, who worshipped God, the Lord opened her heart to heed the things spoken by Paul” (Acts 16: 14). The business of selling purple was very profitable. The purple dye used to be extracted from the fish scales, and was favorable among the rich (Isa 1: 18; Luke 16: 9). Thyatira is the hometown of Lydia, nowadays called Akhisar in Asia Minor (Rev 1: 11). It was famous for the production of dyes, as is clear from the writings of Homer2. its port, close to it is Pergamum, and the relationship between Philippi and Thyatira was based on the fame of Thyatira in the production of dyes. Lydia was a Gentile, from a prominent family, well respected among the Jews. Her household followed her lead, accepted the faith, and were baptized together with her. 1 Freeman. p. 445. 2 Iliad. 4.141. 675 The sermon of St. Paul in the assembly hall at Philippi to those women was the first sermon by one of the apostles of Christ in Europe. Lydia was the first woman to give hospitality to an apostle in her house in that region; and the River Gagtias was the first river to be sanctified by Baptism. “And when she and her household were baptized, she begged us, saying, ‘If you have judged me to be faithful to the Lord, come to my house and stay’, and she constrained us” (Acts 16: 15). Once she believed, she got baptized together with her household; her children were baptized on the basis of their mother’s faith,1 who became responsible for raising them in Jesus Christ. Being hospitable, she obliged them to stay in her house, as a believer in God. “She constrained us”, then look at her wisdom, how she importunes, the Apostles how full of humility her words are, how full of wisdom 2. St. John Chrysostom 7- ST. PAUL COMMANDING A SPIRIT OF DIVINATION TO COME OUT “Now it happened, as we went to prayer, which a certain slave girl possessed with a spirit of divination met us, who brought her masters much profit by fortunetelling” (Acts 16: 16). As they were going to the assembly hall for prayers ‘proseuchoe’ (Acts 13), they met a slave girl possessed with a spirit of divination, called ‘Python’ – one of the names of Apollo, the Greek god of fine arts, like music, poetry, medicine, …etc, believed to be the inventor of arts, and to be the third son of the god Jupiter and the goddess Latona. He had a special temple and a priest Delphi, who was probably the only ‘spiritual medium’ of universal fame, to whom people used to come from all over the world. That spirit of divination was called ‘Python’, as it was believed that once he was born, he killed by arrows a serpent with this name. It was also claimed that his father sent him to persecute Latona, hence his name became ‘Python Apollo’, he had temples on Mount Parnassos, in Delphi, Delos, Claros, Tenedos, etc. his worship was world wide. In Delphi, there was a slave girl, a priestess, who claimed that she was inspired by that spirit of divination, hence called herself ‘Python’, and used to get violently agitated in the process, something that was considered devilish by the apostle Paul. “The girl followed Paul and us, and cried out, saying, ‘These men are the servants of the Most High God, who proclaim to us the way of salvation” (Acts 16: 17). She followed St. Paul and his companions, probably assuming that she might gain some money or commendation if she prophesied for them, Or because the evil spirit who dwelt in her feared to be driven out of her by the apostle. But it is most probable that, by testifying to them, and by accepting her testimony in public, she would go back to deceive people. She intended to begin uttering the truth, not because she loved the truth, or preaching it, but as a trap to entangle her listeners in deceit, The same way the devils used to follow the Lord Christ, crying out: “This is the Holy One of God” (Mark 1: 24),in order to be able later on to deceive people. That unclean spirit in the diviner girl, 1 Barnes’ Notes on Acts 16. 2Hom. On Acts. Hom. 35. 676 followed the apostle Paul and his company, crying out, “These men are the servants of the Most High God, who proclaim to us the way of salvation” (Acts 16: 17). "What may be the reason that both the demon spoke these words, and Paul forbade him? Both the one acted maliciously, and the other wisely: the demon wished in fact to make himself credible. For if Paul had admitted his testimony, he would have deceived many of the believers, as being received by him: therefore he endures to speak what made against himself that he may establish what made for himself: and so the demon himself uses accommodation in order to destruction" 1. "This demon: since he saw them becoming famous, here also he plays the hypocrite: by this means he thought to be allowed to remain in the body, if he should preach the same things. But if Christ "receive not testimony from man" (John 5: 34), meaning John, much less from a demon. "Praise is not comely in the mouth of a sinner" (Sira 15: 9), much less from a demon. For that they preach is not of men, but of the Holy Ghost. Because they did not act in a spirit of boasting" 2. "What then, does no demon call upon God's Name? Did not the demoniacs say, "We know who You are, the Holy One of God" (Mark 1: 24)? Did they not say to Paul, "these men are the servants of the Most High God" (Acts 16: 17)? They did, but upon scourging, upon compulsion; never of their own will and without being scourged" 3. St. John Chrysostom “And this she did for many days, But Paul, greatly annoyed, turned and said to the spirit, ‘I command you in the name of Jesus Christ to come out of her’, and he came out that very hour” (Acts 16: 18). The apostle got greatly annoyed, fearing that the listeners might assume that he accepted her testimony for them. He was also grieved as well, for the sake of the diviner girl, who was enslaved by an evil spirit, moving her at his will, and deceiving people through her. In the days of the Roman Empire, many believed that inspiration dwelt upon the priestesses of Apollo; and the temples everywhere used to be crowded by those who came, following that vanity. Christianity had to reveal that vanity, even if some seemed to prophesy, or to testify to the truth. The evil spirit coming out of that girl was a sign of the authority given by God to the apostles, and of the power of the name of Jesus Christ, that the devil cannot stand to hear. In a comment on the words of the Lord Christ: “If I cast out demons by Beelzebub, by whom do your sons cast them out” (Luke 11: 19), St. Cyril the Great says that the blessed apostles were Jews, and sons of Jews according to the flesh, Yet they got authority from Christ over the evil spirits, to liberate those over whom they reigned, through the invocation by the words: ‘In the name of Jesus Christ’, like when St. Paul once commanded the evil spirit by an apostolic authority, saying: ‘I command you in the name of Jesus Christ to come out of her’ (Acts 16: 18) 4. 1Hom. on Acts. Hom. 35. 2Hom. on Acts. Hom. 35. 3Hom. On 1 Cor. Hom. 29.3. 4 Comm. On St. Luke. Hom. 81. 677 "They do indeed injure, but those only by whom they are feared, whom the powerful and lofty hand of God does not protect, who are uninitiated in the mystery of truth. But they fear the righteous, that is, the worshippers of God, adjured by whose name they depart from the bodies of the possessed: for, being lashed by their words as though by scourges, they not only confess themselves to be demons, but even utter their own names-those which are adored in the temples-which they generally do in the presence of their own worshippers" 1. Father Lactantius 8- PAUL AND SILAS IN PRISON “But when her masters saw that their hope of profit has gone, they seized Paul and Silas and dragged them into the marketplace to the authorities” (Acts 16: 19). Her masters were not preoccupied with the knowledge of the divine truth, but with the material profits, as the love of money blinds human hearts from seeing and accepting the truth, and even excites them to oppose the truth, and to fill their hearts with hatred. Up to the present days, we find in some countries those who oppose the Christian faith, despite their mental conviction that it is true. They do this for the sake of material profits and gaining dignity from the ignorant. I was told by a friend, that a friend of his, who is a famous writer, often writes against the Christian Faith, despite his friendship to several Christians. And when he was asked by one of them why; He answered: ‘By such attack my newspaper sells more!’ "Everywhere (love of) money the cause of evils. O that heathen cruelty! They wished the girl to be still a demoniac, that they might make money by her" 2. St. John Chrysostom “And they brought them to the magistrates, and said, ‘These men being Jews, exceedingly trouble our cities’” (Acts 16: 20). As Philippi has been a Roman colony, the magistrates were military men who managed both civil and military affairs. They accused the two apostles of causing trouble and of being against the people, as though all what preoccupied them was the peace of the city, and their zeal for the laws of the state. So they saw the divine power and the holy work, as opposition to authority and a breaking of laws. This same accusation is still presented every day against the true believers in several countries. “And they teach customs which are not lawful for us, being Romans, to receive and observe” (Acts 16: 21). The second accusation against the apostles was that they taught some strange new religious customs to Roman customs, namely, presenting a new religion not recognized by the Roman laws. They pretended to be zealous for the Roman and Jewish customs, although they were actually preoccupied with material profits. The Roman laws did not allow for worshipping new gods, not recognized by the law. The scholar Tertullian says that it was not lawful to worship a god, unless it is recognized by the Roman Senate. The same way the Jews have previously hid what was in their hearts, when they accused the Lord Christ that He intended to set Himself a king, and cried out, “We have no king but Caesar; Whoever makes himself a king, speaks against Caesar” (John 19: 12, 1 Lactantius. Divine institutes. 2.16. 2Hom. On Acts. Hom. 35. 678 15); So were those masters. They did not reveal what is in their hearts; they did not say that the apostles cast out the demon from their slave girl, so as not to be counted as evil, but accused them of changing their customs as Romans, and of disturbing the peace of the city. “Then the multitude rose up together against them, and the magistrates tore off their clothes and commanded them to be beaten with rods” (Acts 16: 22). It is obvious that the masters of that slave girl have managed to agitate a great multitude against the two apostles, and in an unlawful way, as the apostle Paul has protested (Acts 16: 37). It was the custom to undress those who were beaten with rods. “And when they had laid many stripes on them, they threw them into prison, commanding the jailer to keep them securely” (Acts 16: 23). It was the custom among the Romans to lay stripes on the accused three times by the ‘Lector’ (2 Cor 11.25). The Jewish Law did not allow more than forty stripes as a punishment; therefore, a punishment did not exceed thirty-nine stripes, that if there is an extra one by mistake, the one who executed the punishment would not be counted as acting against the Law. As for the Romans, their law did not put limits for the number of stripes. That is why, the apostle meant by saying that they laid many stripes upon them (2 Cor 11.23). “Having received such a charge, he put them into the inner prison and fastened their feet in the stocks” (Acts 16: 24). The dangerous criminals were thrown into the inner prison, which was usually filthy, unhealthy, and dark. Their feet were usually put in the stock, I.E. between two pieces of wood, to keep them from movement, and they were even bound in such a way to be able only to lie on their backs, which were usually covered with wounds, to suffer more. The use of the stocks is a very old custom (Job 13: 27). Some believe it to be a wooden frame, with two openings in which the feet are put far from each other, and sometimes even five openings, to put through them the two feet, the two hands, and the head. At the present, there is in Ceylon, an instrument resembling the stocks used, but the head is left free1. 9- THE JAILER BELIEVING “And at midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them” (Acts 16: 25). With so much suffering, it would be impossible for those in the inner prison to be able to sleep, they would be screaming with agony; whereas those two prisoners were joyfully praying and singing hymns to God, supported by the grace of God, exalted above nature. The true believer is a partner of the King of kings in His sufferings and crucifixion, finding in the midst of sufferings, pleasure that is greater than any, found by a king or an emperor on his throne. It was not possible for the prison with its darkness, filth, and muck, for the chains and stocks, or the wounds that covered the bodies of Paul and Silas, to take away from them the spirit of joy, that turned the prison into heaven, and transformed the apostles into angelic hosts who praise the Lord, and shake heaven, earth, and the foundations of the prison. The sufferings turned into a joyful song; the apostle sang with an inner glory, 1 Freeman. p. 445. 679 saying, “Are they ministers of Christ? – I speak as a fool – I am more: in labors more abundant, in stripes above measure, in prisons more frequently, in deaths often” (2 Cor 11: 23). "What could equal these souls? These men had been scourged, had received many, stripes, they had been misused, were in peril of their lives, were thrust into the inner prison, and set fast in the stocks: and for all this they did not suffer themselves to sleep, but kept vigil all the night (Acts 16: 25). Do you mark what a blessing tribulation is? But we, in our soft beds, with none to be afraid of, pass the whole night in sleep. But belike this is why they kept vigil, because they were in this condition. Not the tyranny of sleep could overpower them, not the smart of pain could bow them, not the fear of evil east them into helpless dejection: no, these were the very things that made them wakeful: and they were even filled with exceeding delight" 1. St. John Chrysostom The two apostles thus practically proclaimed that man’s happiness comes out of his heart, where God dwells and sets His kingdom. They proclaimed as well, that no man, or an adversary force, can ever destroy the peace of a true believer. Wicked people can apply great pressure on his flesh, but, as for his soul, no force can bend it. The church gives interest to practicing spiritual vigils. Vigilantius, on the other hand, attacked the life of watching, and spending nights of vigil, to pay tribute to the relics of martyrs and saints in the Lord, although his name means the ‘vigilant’. "You tell me farther that Vigilantius execrates vigils. In this surely he goes contrary to his name. The Wakeful one wishes to sleep and will not hearken to the Savior's words, “What, could you not watch with Me one hour? Watch and pray, lest you enter into temptation. The spirit indeed is willing, but the flesh is week” (Matt 26: 40, 41). And in another place a prophet sings: “At midnight I will rise to give thanks to You, because of Your righteous judgment” (Ps 119: 62). We read also in the gospel how the Lord spent whole nights in prayer (Luke 6: 12). and how the apostles when they were shut up in prison kept vigil all night long, singing their psalms until the earth quaked, and the keeper of the prison believed, and the magistrates and citizens were filled with terror (Acts 16: 25-38). Paul says: “Continue earnestly in prayer, being vigilant in it with thanksgiving” (Col 4: 2), and in another place he speaks of himself as “in sleeplessness often” (2 Cor 11: 27). Vigilantius may sleep if he pleases and may choke in his sleep, destroyed by the destroyer of Egypt and of the Egyptians. But let us say with David: "Behold, He who keeps Israel, shall neither slumber nor sleep” (Ps 121: 4). So will the Holy One and the Watcher come to us (Dan 4: 13). And if ever by reason of our sins He falls asleep, let us say to Him: “Awake, Why do you sleep” (Ps 44: 23)? And when our ship is tossed by the waves let us rouse Him and say, "Lord, save us, we are perishing” (Matt 8: 25; Luke 8: 24) " 2. St. Jerome He who is drawn by the fire of Christ will become as though living alone on earth; he does not care neither for glory nor for abasement; no temptations, scourges, or prisons can move him. He would be as though suffering in a body that is not his, or like someone with a body with no senses (feels no pain). He despises all the pleasures of this life. He 1Hom. On Acts. Hom. 36. 2 Letter 109 to Riparius, 3. 680 does not feel pleasure, like a senseless corpse, And like insects which do not approach fire, but keep away from it, the insects of the spirit do not dare to oppose him1. Paul, the citizen of heaven, the pillar of the church, is an earthly angel, a heavenly creature, like iron aflame with fire, in like manner, Paul is aflame with love, so he became love itself2. St. John Chrysostom We should pray at midnight, as we are taught by what Paul and Silas did. The Psalmist says: “At midnight I will rise to give thanks, because of Your righteous judgment” (Ps. 119.62) 3. St. Basil the Great "But how" in every place," (Eph 6: 18; 1 Thess 5: 17; 1 Tim 2: 8), since we are prohibited (from praying) in public (Matt 6: 5, 6)? In every place, he means, which opportunity or even necessity, may have rendered suitable: for that which was done by the apostles (who, in jail, in the audience of the prisoners, "began praying and singing to God") is not considered to have been done contrary to the precept; nor yet that which was done by Paul, who in the ship, in presence of all, "made thanksgiving to God" (Acts 27: 35) " 4. The scholar Tertullian “Suddenly there was a great earthquake, so that the foundation of the prison were shaken, and immediately all the doors were opened and everyone’s chains were loosed” (Acts 16: 26). While the hearts of the two apostles were lifted up to heaven to enjoy the glorified Lord Christ, partaking of his angels their praises to Him, earth shook under their feet, as though in terror for what the wicked were doing to the children of God. When the two apostles found no one to defend them, nature set forth to testify to them. The great earthquake was an indication of the presence of God, before whom mountains shake. If the two apostles were put in the inner prison, and their feet were put in chains, the God of heaven and earth proclaims His presence and company with them. It was not possible for the gates to remain closed before the divine care, or for the chains to remain binding the devout children of God. All that took place, to pave the way for the two apostles to testify before the jailer and the fellow prisoners. "This let us also do (prayers by night) (Acts 16: 26), and we shall open for ourselvesnot a prison, but-heaven. If we pray, we shall be able even to open heaven. Elias both shut and opened heaven by prayer (Jam 5: 17). There is a prison in heaven also. “Whatever you bind on earth will be bound in heaven, and whatever you loose on earth, will be loosed in heaven” (Matt 16: 19). Let us pray by night, and we shall loose these bonds. For that prayers loose sins, let that widow convince us, let that friend convince us, who at that untimely hour of the night persists and knocks (Luke 11: 5): let Cornelius convince us, for, “Your prayers and your alms have come up for a memorial before God” (Acts 10: 4). Let Paul convince us, who says: “Now she who is really a widow, and left alone, trusts in God and continues in supplications and prayers 1Hom. 52 in Rom. PG 60 .364. 2 Praises of St. Paul. Hom. 1. Pg 50 .453. 3 Syrian Monastery. St. Basil the Great. P.122. 4 on Prayer. 24. 681 night and day” (1 Tim 5: 5). If he speaks thus of a widow, a weak woman, much more would he of men (to set up and pray). Let us arouse ourselves during the night: though you do not make many prayers, make one with watchfulness, and it is enough, I ask no more: and if not at midnight, at any rate at the first dawn. Show that the night is not only for the body, but also for the soul: do not suffer it to pass idly, but make this return to your Master: nay rather (the benefit) itself returns to you" 1. St. John Chrysostom “And the keeper of the prison, awakening from sleep and seeing the prison doors open, supposing the prisoners have fled, drew his sword and was about to kill himself” (Acts 16: 27). The two apostles did not see that event as a divine command to get away from prison, but as a wonderful opportunity presented by God for evangelism. The prison keeper could not imagine that any prisoner would stay in his cell when the earth shakes, all the doors open, and all the chains loose. There was nothing he would do but to commit suicide. It is amazing how Philippi, as the site of many battles, has seen the suicide of many leaders, as they faced danger, like Brutus, Cassius, and many others, who fell on their swords to end their lives. That wide spread action was uprooted by Christianity from the hearts of believers, as man is not allowed to commit suicide whatever the reasons are. According to the tradition of the Roman honor, the prison keeper who fails to control his prison does not wait for the investigations and to fall under punishment, but ends his own life. According to the Roman law, in case a prisoner escapes, the verdict against him would be executed on the guard. As the guard thought that some of the prisoners escaped, he thought that he would suffer various punishments. Therefore, he counted his death by his own hands better than death after being much tortured2. “But Paul called with a loud voice, saying, ‘Do yourself no harm, for we are all here’” (Acts 16: 28). That is the cry out of the Christian faith to men everywhere in the world: “Do yourself no harm”. No one can do you harm, unless you harm yourself. Lift your hand up, and do not stab yourself with your sword. God seeks your virtuous life and your eternal glory." Paul called with a loud voice, as the guard was far from him. He called in the darkness of the night, seeing with the eyes of his heart what the keeper of the prison was about to do to himself. “Then he called for a light, ran in, and fell down trembling before Paul and Silas” (Acts 16: 29). The word ‘light’ in Greek came in pleural, probably because the keeper of the prison asked his assistants to bring several torches, and to go around searching in every direction to investigate. Then he himself set forth in terror to the inner prison, marveling how not a single prisoner had fled from his cell despite the great earthquake and the opening of the doors of the prison. What amazed him most was the peace and joy in the Lord which he saw on the faces of the two apostles. When he realized that they were in the presence of God, He counted them as holy men of God, so he fell down trembling before them. 1Hom. On Acts. Hom. 36. 2 Freeman. p. 446. 682 “So he brought them out and said, ‘Sirs, what must I do to be saved?’” (Acts 16: 30). He addressed them in great reverence, saying, ‘Sirs’, the way the masters are addressed. He was not preoccupied with his temporal salvation, and his position before the authorities, but with his eternal salvation. He realized that he was in the presence of real apostles of God, who could reveal to him the way to salvation. He realized that he was a sinner, and in need to be saved from his sins; that he was weak, with no authority, despite his terrifying post. The prison keeper was terrified, whereas the prisoners were in inner peace. The prison keeper realized his great helplessness, and even his inability to protect himself, whereas the prisoners were enjoying the protection under the shadow of God’s wings, for them the earth shook, before them the iron doors open, and the chains loosed. "Do you mark what happened in the former case, and what here? There a girl was released from a spirit, and they cast them into prison, because they had liberated her from the spirit. Here, they did but show the doors standing open, and it opened the doors of his heart, it loosed two sorts of chains; that (prisoner) kindled the (true) light; for the light in his heart was shining. "And he sprang in, and fell before them;" and he does not ask, How is this? What is this? But straightway he says, "What must I do to be saved?"" 1. St. John Chrysostom “So they said, ‘Believe on the Lord Jesus Christ, and you will be saved, you and your household’” (Acts 16: 32). They presented a simple, clear, and effective direction, namely, faith in our Lord Jesus Christ, as the beginning and living basis for every worship and behavior. It is amazing that they asked him to believe to be saved together with his household, as with his faith would be reflected upon his wife, and both of them, as responsible for their children, would present to them the practical living faith, and raise them on it. “Then they spoke the word of the Lord to him and to all who were in his house” (Acts 16: 32). The apostles spoke to all his household, old and young, as salvation is presented to everyone with no discrimination. “And he took them the same hour of the night and washed their stripes. And immediately he and all his family were baptized” (Acts 16: 33). With all the wonders done by God to be glorified in His two apostles Paul and Silas, for whom the earth shook, the prison doors were opened, and the chains of all were loosed, beside what He did in the heart of the prison keeper and his household, yet he left the wounds on the bodies of the apostles in need for someone to wash them. God probably intended to hold them fast in their humility, to spare them thinking that, because of all that, they are in no need for the services of the prison keeper. God also left those wounds, for the prison keeper to gain the blessing of serving the two apostles. We saw how the handkerchiefs and aprons were brought from Paul’s body to the heal the sick and drive out the evil spirits (Acts 19: 12); whereas the apostle himself, together with his close disciples like Timothy, remained sick, and the Lord did not heal 1Hom. On Acts. Hom. 36. 683 them. How amazing are God’s ordainments And His wisdom and love for the salvation of every soul! For fear that pride might affect the apostles, God kept them always in humility and contrition. “Now when he had brought them into his house, he set food before them, and he rejoiced, having believed in God with all his household” (Acts 16: 34). The prison keeper enjoyed the most important of the fruits of the Spirit, namely, the joy, “He rejoiced with all his household”. The secret for their joy was that they received the gospel, the good news, and that they enjoyed the sonhood to God through baptism. "Those he washed from their stripes, himself was washed from his sins: he fed and was fed. "And rejoiced," it says: although there was nothing but words only and good hopes" 1. St. John Chrysostom St. John Chrysostom believes that the belief of the prison keeper together with all his household in that magnificent way is a greater miracle than the earthquake, the opening of the prison doors, and the release of the two apostles. It is the exalted work of the Holy Spirit in the life of man. "What worse than a jailer (Acts 16: 34), what more ruthless, more savage? He entertained them with great honor. Not, because he was safe, he made merry, but, having believed God" 2. St. John Chrysostom 10- THE RELEASE OF THE TWO APOSTLES “And when it was day, the magistrates sent the officers, saying, ‘Let those men go” (Acts 16: 35). What happened to the magistrates, that when it was day they instructed the prison keeper to let the two apostles go? Did they see visions warning then against abusing them? They probably heard about the earthquake and the following events, and they intended to share with the people their joy for the amazing work of God. Or they probably feared the wrath of the gods, as the Romans considered the earthquakes as such; they might have seen what happened as a heavenly warning against them. “So the keeper of the prison reported these words to Paul, saying, ‘The magistrates have sent to let you go. Now therefore, depart, and go in peace’” (Acts 16: 36). It is obvious that the two apostles voluntarily returned to the prison after they baptized the prison keeper and his household, have eaten and everyone rejoiced, probably to spare the prison keeper any trouble, and to proclaim that they did not fear the prison. “But Paul said to him, ‘They have beaten us openly, uncondemned Romans, and have thrown us in prison. And now do they put us out secretly? No indeed1 Let them come themselves and get us out’” (Acts 16: 37). The apostle referred to three illegal actions: 1- Beating them was against the Roman law. 1Hom. On Acts. Hom. 36. 2Hom. On Acts. Hom. 36. 684 2- They have beaten them openly, to bring them shame and disgrace before the people. 3- They put them in prison without trial. Putting a Roman citizen in chains, beating him, and not giving him a chance to be tried and defend himself, were three crimes against the Roman law. The ‘Valerian law’ forbids putting a Roman citizen in chains, and the ‘Procian law’ forbids beating him. Cicero says in his article ‘Oration against verres’, that putting a Roman citizen in chains breaks the law; to beat him is evil; and condemning him without listening to his defense is forbidden1. Although the apostle Paul was longing to partake of the sufferings of the Lord Christ, and despite his joy in it together with his humility and meekness, yet he intended to proclaim the believer’s right to claim his legal rights, with no chance for anger, hatred, or desire for revenge against his oppressors to infiltrate into his heart. St. John Chrysostom believes that the apostle sought this, not to regain his dignity, but in order to spare the prison keeper and Lydia who gave them hospitality, any punishment2. "It is so distributed as it were into the right and left cheek that whatever disciple of Christ might have to bear reproach for being a Christian, he should be much more ready to bear reproach in himself, if he possesses any of the honors of this world. Thus this same apostle (Paul), if he had kept silence respecting the dignity which he had in the world, when men were persecuting in him the Christian name, would not have presented the other cheek to those that were smiting the right one. For when he said, 'I am a Roman citizen' (Acts 16: 37), he was not unprepared to submit to be despised, in that which he reckoned as least, by those who had despised in him so precious and life-giving a name" 3. St. Augustine “And the officers told these words to the magistrates, and they were afraid when they heard that they were Romans” (Acts 16: 38). They were afraid because they were aware of the punishment of whoever punishes a Roman citizen breaking the laws of the Roman State. He, whatever his status is, would face even execution and the confiscation of his wealth4. When the people of Rhodes crucified some Romans, Emperor Claudius took away their freedom and made them slaves5. “Then they came and pleaded with them and brought them out, and asked them to depart from the city” (Acts 16: 39). In humiliation, the magistrates came to plead with the apostles to leave the prison, and to depart from the city. They did this to confirm to them that they did not know that they were Roman citizens, and they asked them to depart from the city, for fear of any riot that might expose their life to danger. “So they went out of the prison and entered the house of Lydia, and when they had seen the brethren, they encouraged them and departed” (Acts 16: 40). 1 Freeman. p. 446. 2Hom. On Acts. Hom. 36. 3 Sermon on the Mount. 1.19.58. 4Dionysius Hal.; Ant. Rom. 11. 5Dio Cass. Lib. 60. 685 They went out of the prison and entered the house of Lydia to encourage the believers, and thus the church in Philippi was established. 686 AN INSPIRATION FROM THE BOOK OF ACTS 16 GRANT ME IN THE VALLEY OF TEARS THE REJOICING OF THE HEAVENLY BEINGS Allow me by Your Holy Spirit to accompany the apostle on his journey. In his flaring zeal, he motivated every believer to work. He did not despise the young age of a pure young man, And did not take lightly the gift of a believer. He did not preoccupy himself with foolish disputes, Confining himself to presenting the church decisions, To be only dedicated to the positive work to gain every soul. No matter, whatever its importance might be, Is more exalted than drawing a soul to enjoy the joy of Your salvation. Let Your fiery Spirit lead me, To open and close the door of work according to His divine wisdom. Let me listen to His call to work on the tongue of every man. Let every soul be valuable in my sight. Let me not disregard who is rich like Lydia, the seller of purple, Or despise a slave girl, possessed by a divination spirit. What does the valley of tears present to me? Affliction and bitterness for no cause. But You turn for me the valley of tears into a deposit of heaven. It was not possible for the stripes to suppress the wounds of the heart; Or for the chains and the stock, to hinder the soul from soaring up to You; Or for the violence of the prison keeper, to distract the insight from the riches of Your compassion. The hearts of Paul and Silas rejoiced; And their mouths opened to sing hymns of praise by midnight. The prisoners forgot their sufferings to listen to that angelic voice. Heaven rejoiced together with the prisoners, And the foundations of the prison were shaken! The iron doors of the prison were opened. The chains of all the prisoners were loosed; And the heart of the violent prison keeper was disturbed. Whatever has happened? The prison transformed as though into heaven; And the prison keeper bowed seeking eternal salvation. Together with his household, he enjoyed the new birth; And joy has found a place in his household. How amazing! The magistrates plead with the prisoners to get out! And the two prisoners are only preoccupied for every soul to get out of its prison! In this manner, the two apostles enjoyed the deposit of heaven ; 687 And the valley of tears was transformed into a fellowship of the heavenly matters.
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