Acts 16 · The Lantern

Then came he to Derba and to Lystra. And beholde a certayne disciple was there named Timotheus a womans sonne which was a Iewas and beleved: but his father was a Greke.

Of whom reported well the brethren of Lystra and of Iconium.

The same Paul wolde yt he shuld goo forth with him and toke and circumcised him because of the Iewes which were in those quarters: for they knewe all that his father was a Greke.

Whatever … [the gnostic] has in his mind, he bears on his tongue, to those who are worthy to hear, speaking as well as living from assent and inclination. For he both thinks and speaks the truth; unless at any time, medicinally, as a physician for the safety of the sick, he may deceive or tell an untruth, according to the Sophists.

And what (then)? Mark the success: he circumcised, that he might take away circumcision: for he preached the decrees of the Apostles. He was about to make him a bishop, and it was not meet that he should be uncircumcised. Since therefore he was about to preach, that he might not smite the Jews a double blow, he circumcised Timothy.

"Taking him, he circumcised him for the sake of the Jews." The wisdom of Paul is worthy of great admiration. He who so championed against the circumcision of the Gentiles and who drove everything forward until the question was resolved, circumcised his own disciple. He not only did not forbid this to others, but even did it himself.

As they went thorow ye cities they delyvered the the decrees for to kepe ordeyned of the Apostles and elders which were at Ierusalem.

"And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the Apostles and elders which were at Jerusalem. And so were the Churches established in the faith, and increased in number daily." Dost thou mark fighting, and by fighting, edification?

He called the abstaining of the sacrifices "doctrines," from sexual immorality and from blood, and from what is strangled; which he sees as a condition for canonical life. For these order a temperate life and are fitting for rational people.

They say that "they delivered the decrees to the faithful to observe," they delivered not the mysteries of the incarnation, but the instructions "to abstain from things offered to idols, and from blood, and from things strangled, and from fornication" (Acts 15:29) — everything that pertains to the ordering of a proper life.

And so were the congregacions stablisshed in the fayth and encreased in noumbre dayly.

When they had goone thorow out Phrigia and the region of Galacia and were forbydde of the holy gost to preach the worde in Asia

"Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia," having left Phrygia and Galatia, they hastened into the interior.

They were forbidden by the Holy Spirit to speak the word in Asia, etc., up to Passing into Macedonia, help us. Truly the Lord is terrible in counsel above the sons of men. One promises to follow the Master in everything and is not allowed; another, commanded to follow, does not get the requested leave for burial of his father. Saul is drawn in, invincible and resisting.

"They were not permitted by the Holy Spirit to preach the word in Asia." Why they were forbidden to preach in Asia, he does not say, but that it was forbidden to them, he did say, teaching us thereby to obey and not to demand an account, and showing that often they also acted in a human manner.

they came to Misia and sought to goo into Bethinia. But the sprete soffered the not.

Then they went over Misia and cam doune to Troada.

And a vision appered to Paul in ye nyght. There stode a man of Macedonia and prayed him sayinge: come into Macedonia and helpe vs.

Listen, shepherds of the churches! Listen, God's shepherds! His angel always comes down from heaven and proclaims to you, "Today a Savior is born for you, who is Christ the Lord." For, unless that Shepherd comes, the shepherd of the churches will be unable to guard the flock well. Their custody is weak, unless Christ pastures and guards it along with them.

No longer through an angel as with Philip or Cornelius, but through a vision it appears to Paul more humanly. For there persuasion is easy, more human; there, however, great force, more divine. Since he was only about to preach, it appears to him as a dream for this purpose. But he did not presume to preach; for by this the Holy Spirit reveals.

"There was a vision to Paul in the night: a certain man, a Macedonian, stood before him, asking him and saying." No longer through an Angel, as with Philip and Cornelius, but in a vision Paul receives the revelation — in a more human manner.

After he had sene ye vision immediatly we prepared to goo into Macedonia certified yt the lorde had called vs for to preache the gospell vnto them.

"And after he had seen the vision, immediately we endeavored to go into Macedonia, assuredly gathering that the Lord had called us for to preach the Gospel unto them." "Assuredly gathering," it says, "that the Lord had called us." That is, inferring, both from the circumstance that Paul saw it and none other, and from the having been "forbidden by the Spirit," and from their be…

Notably, Luke was with Paul in those cities, as appears from these words in which he includes himself at the same time, saying: We sought, we came by a straight course, and other similar things. [AMMONIUS]

It should be noted that in these cities Luke was also with Paul. This is evident from the fact that the latter unites his own person with the former, when he says: "we resolved to set out... we sailed a straight course... we stayed."

Then lowsed we forth from Troada and with a strayght course came to Samothracia and the nexte daye to Neapolim

"Therefore loosing from Troas, we came with a straight course to Samothracia, and the next day to Neapolis; and from thence to Philippi, which is the chief city of that part of Macedonia, and a colony." That is, even the voyage made this manifest: for there was no tardiness. It became the very root of Macedonia. It is a high distinction for a city, the being a colony.

He calls Neapolis the present Christopolis.

"And sailing from Troas, we came with a straight course to Samothracia. "After sailing from Troas, Paul and Silas, walking through some cities, came to Philippi, "which is the chief city of part of Macedonia, a colony." There a certain woman, Lydia, a seller of purple, converted to Christ, and with her entire household obtained the grace of baptism.

and from thence to Philippos which is the chefest citie in ye partes of Macedonia and a fre cite. We were in that cite abydynge a certayne dayes.

And on the saboth dayes we went out of the cite besydes a ryver where men were wont to praye and we sate doune and spake vnto the wemen which resorted thyther.

See again Paul judaizing. "Where it was thought," it says, both from the time and from the place, "that prayer would be." Out of the city, by a river side: for it is not to be supposed that they prayed only where there was a synagogue; they also prayed out of synagogue, but then for this purpose they set apart, as it were, a certain place, because as Jews they were more corpore…

Not only where the synagogue was, but also outside they prayed, as if separating some particular place for this purpose, namely the Jews being excessively given to bodily things. Or rather, perhaps there was no synagogue there because of the thin population; beside the river outside the city the supposedly pious used to meet secretly. [CHRYSOSTOM]

There, because of the small number of Jews, there was no synagogue, and the especially devout among them gathered secretly outside the city "by the river." As a more carnal people, the Jews, where there was no synagogue, prayed even outside of one, designating some particular place for this — they also prayed on Sabbaths, when the people usually gathered as well.

And a certayne woman named Lydia a seller of purple of the cite of Thiatira which worshipped God gave vs audience. Whose hert the Lorde opened that she attended vnto the thinges which Paul spake.

When she was baptised and her housholde she besought vs sayinge: Yf ye thinke that I beleve on the Lorde come into my housse and abyde there. And she constrayned vs.

Observe that instruction came first, and then, after the disciples heard the word, baptism followed. But if someone dares to say, "Behold!

Notice again the absence of pride. She was a woman, and she was lowly and a manual laborer. Note, however, that the woman was a lover of wisdom. The first evidence of this is her testimony that God called her. See how the writer of the story was not ashamed to report the habits of life.… And as for us, let us not be ashamed of these students or of any student of these things.

"If you have judged me to be faithful to the Lord." See how wise this woman is: first she herself testified that God had called her. Notice also her modesty. She is a simple woman; she sold fabrics dyed in purple. And Luke is not ashamed to mention her trade.

And it fortuned as we went to prayer a certayn damsell possessed with a sprete that prophesied met vs which brought her master and mastres moche vauntage with prophesyinge.

It appears probable enough that this man possesses a demon as his familiar spirit, by means of whom he seems able to prophesy, and also enables as many as he counts worthy to be partakers of his Charis themselves to prophesy.

"And it came to pass," it says, "as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying: the same followed Paul and us, and cried, saying, These men are the servants of the most high God, which show unto us the way of salvation." What may be the reason that both the demon spoke these words, and Pau…

What spirit possessed the servant girl? They call it, after the place, the god Python. He wanted to lead the apostles into temptation.

The same folowed Paul and vs and cryed sayinge: these men are the servauntes of the most hye God which shewe vnto vs the waye of salvacion.

Jesus our Lord does not accept witness from demons, as he said, "Be silent and come out of him." So, in imitation of him, his apostle Paul "grieving" it says, "turned and addressed the spirit of Python, 'I command you in the name of Jesus Christ, depart from her.' " Perhaps you may ask why Paul is grieving when he rebukes the spirit of Python.

These men are servants of the Most High God. This is not a confession from the will, followed by a reward for confessing, but compelled by the fear of the Holy Spirit, the lying spirit speaks truth, not daring to hide its darkness any longer in the present light. But God says to the sinner: Why do you recount my statutes?

"Following Paul and us, she cried out, saying: these men are servants of the Most High God." O unclean spirit! If you know that they "proclaim the way of salvation," then why do you not depart from them?

And this dyd she many dayes. But Paul not cotent turned about and sayd to the sprete: I commaunde the in the name of Iesu Christ that thou come out of her. And he came out the same houre.

At first then, Paul would not admit it, but scorned it, not wishing to cast himself all at once upon miracles; but when it continued to do this, and pointed to their work "who preach unto us the way of salvation," then he commanded it to come out. For it says, "Paul being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her.

I command you in the name of Jesus Christ to come out of her. Bar-Jesus, who was an adversary of the faith, was struck blind both in physical weakness and loss of his sight. But he managed to deprive this woman, who though perverted in mind, yet spoke the truth, only of her wicked art.

"Paul, having become indignant," that is, being aroused and agitated. By shutting her mouth, even though she was speaking the truth, he teaches us not to admit demons to ourselves, even if they take on the appearance of defending the truth, but to block every occasion of temptation for them and not to listen to anything they say.

And when her master and mastres sawe yt the hope of their gaynes was gone they caught Paul and Sylas and drue the into the market place vnto the rulars

and brought them to the officers sayinge: These men trouble oure cite which are Iewes

and preache ordinaunces which are not laufull for vs to receave nether to observe seinge we are Romayns.

And the people ranne on them and the officers rent their clothes and comaunded them to be beaten with roddes.

And when they had beaten them sore they cast them into preson comaundynge the iayler to kepe them surely.

Which iayler when he had receaved suche comaundment thrust them into the ynner preson and made their fete fast in the stockes.

At mydnyght Paul and Sylas prayed and lauded God. And the presoners hearde them.

But how" in every place," since we are prohibited (from praying) in public? In every place, he means, which opportunity or even necessity, may have rendered suitable: for that which was done by the apostles (who, in gaol, 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…

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.

And at midnight Paul and Silas were worshiping God, saying a hymn, and so forth. The devotion of the apostolic heart and the power of prayer are expressed together, as both they sang hymns in the depth of the prison, and their praise shook the ground of the prison, and struck its foundations, and opened the gates, and finally released the chains of the prisoners themselves.

And sodenly ther was a greate erth quake so that ye fonndacion of the preson was shaken and by and by all the dores opened and every mannes bondes were lowsed.

And suddenly there was a great earthquake, so that the foundations of the prison were shaken, and immediately all the doors were opened, and every one's bands were loosed. And why did no other miracle take place?

An earthquake struck so great that it awakened the prison guard; indeed the doors were opened, so that he might marvel at what had happened and believe. For these things were not done for display, but for salvation. Were not these seen before by those who were bound? For otherwise certainly all would have fled.

"Suddenly there was a great earthquake." The doors opened, and the prison guard woke up. What had happened astonished him. But the prisoners did not see this, otherwise they would all have fled. And so that the guard would not think that this had happened by itself, the doors opened following the earthquake.

When the keper of ye preson waked out of his slepe and sawe the preson dores open he drue out his swearde and wolde have kylled him selfe supposynge the presoners had bene fledde.

But Paul cryed with a lowde voyce sayinge: Do thy selfe no harme for we are all heare.

Then he called for a lyght and sprange in and came tremblynge and fell doune before Paul and Sylas

and brought them out and sayde: Syrs what must I do to be saved?

And they sayde: beleve on the Lorde Iesus and thou shalt be saved and thy housholde.

And they preached vnto him the worde of the Lorde and to all that were in his housse.

And he toke them the same houre of the nyght and wasshed their woundes and was baptised with all that belonged vnto him strayght waye.

Whe he had brought them into his housse he set meate before them and ioyed that he with all his housholde boleved on God.

And when it was daye the officers sent the ministres sayinge: Let those men goo.

The keper of ye preson tolde this sayinge to Paul the officiers have sent worde to lowse you. Now therfore get you hence and goo in peace.

Then sayde Paul vnto them: they have beaten vs openly vncomdempned for all yt we are Romayns and have cast vs into preson: and now wolde they sende vs awaye prevely? Naye not so but let them come the selves and set vs out.

When the ministres tolde these wordes vnto the officers they feared when they hearde that they were Romayns

and came and besought them and brought them out and desyred them to departe out of the cite.

And they wet out of ye preson and entred into the housse of Lidia and whe they had sene the brethren they comforted them and departed.

How great was their modesty and charity! Paul and Silas would not have put up with leaving, even though they had been dismissed by the magistrates, if they had not been able to go to the poor woman and the others, whom they called brothers, and made themselves their equals.

And they went out of the prison, and entered into the house of Lydia: and when they had seen the brethren, they comforted them, and departed. And they went to the house of Lydia, and having confirmed her, so departed. For it was not right to leave their hostess in distress and anxiety.

"Having departed from the prison, they came to Lydia and, having seen the brethren, instructed them, and departed." It was not fitting to leave in a state of anxiety and concern the woman who had shown them hospitality; and they, despite the urgings of the magistrates, did not wish to depart without visiting a simple woman and the other persons whom they called brethren.

Acts16