Now from the beginning of Acts 16 down to the end of Acts 20 we have the public ministry of Paul among the Gentiles during many years when he has commenced his apostolic ministry (as under the grace and direction of the Lord, head of the work), having undertaken it, it being laid upon his heart by the power of the Holy Spirit, and taking with him first of all Silas, and afterward other co-laborers but always to help him—in a work, in which by the authority of the Lord and led of the Spirit, he held the first place; the activity, the direction, and the movement proceeded from him, the others who accompanied him being only co-laborers and being under his direction: but he stands alone now as apostle of the Gentiles (Rom. 11:1313For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office: (Romans 11:13); Eph. 3; Rom. 1:13,1513Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles. (Romans 1:13)
15So, as much as in me is, I am ready to preach the gospel to you that are at Rome also. (Romans 1:15); Gal. 2:7-87But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter; 8(For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:) (Galatians 2:7‑8)).
We have seen that now Barnabas has separated himself. Paul (1 Cor. 3), as a wise master builder has laid the foundation; others worked independently, as Barnabas and Apollos. But Paul had the revelation of the mystery of the church, and the administration of the economy among the Gentiles to found and set in order everything. See 1 Corinthians 16:1; 7:171Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. (1 Corinthians 16:1)
17But as God hath distributed to every man, as the Lord hath called every one, so let him walk. And so ordain I in all churches. (1 Corinthians 7:17) and many other passages. Timothy and Titus and Silas, and many others named in his epistles labored under his direction; and he sent them wherever the exigencies of the work required. He had already taken with him Silas; and now, having returned to Lystra and Derbe, he chooses Timothy to whom the brethren bore a good testimony.
It appears that Paul laid his hands upon him (2 Tim. 1:66Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands. (2 Timothy 1:6)), the young man having been marked out by prophecy, as he had been himself; then the testimony of the elders was added, and they also laid on their hands (1 Tim. 4:1414Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery. (1 Timothy 4:14)). It is possible that Paul may have laid his hands upon him when he visited Derbe on his first journey. That, however, is not said; at the same time, it was known by the brethren of Lystra and of Iconium, as also at Derbe; prophecy had marked him out; and the testimony of all, manifested by the laying on of the hands of the elders, confirmed it. Paul conferred on him the gift of the Spirit (2 Tim. 1:6-76Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands. 7For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind. (2 Timothy 1:6‑7)) by the laying on of his hands, although it may not be said openly when it is quite possible that he might have been active already in that locality, but he was specially gifted for the present work by that imposition of hands of the apostle.
There yet remains a special fact to remark upon. Confusion had entered into the practical life of the Jews, as among the Christians. The mother of Timothy was a Jewess, his father a Greek; a thing unlawful among the Jews. His mother was pious (it is not said if it was before his conversion or after); also his grandmother was so (2 Tim. 1). Now such a marriage was totally contrary to the custom of the Jews. (See Neh. 13:23-3123In those days also saw I Jews that had married wives of Ashdod, of Ammon, and of Moab: 24And their children spake half in the speech of Ashdod, and could not speak in the Jews' language, but according to the language of each people. 25And I contended with them, and cursed them, and smote certain of them, and plucked off their hair, and made them swear by God, saying, Ye shall not give your daughters unto their sons, nor take their daughters unto your sons, or for yourselves. 26Did not Solomon king of Israel sin by these things? yet among many nations was there no king like him, who was beloved of his God, and God made him king over all Israel: nevertheless even him did outlandish women cause to sin. 27Shall we then hearken unto you to do all this great evil, to transgress against our God in marrying strange wives? 28And one of the sons of Joiada, the son of Eliashib the high priest, was son in law to Sanballat the Horonite: therefore I chased him from me. 29Remember them, O my God, because they have defiled the priesthood, and the covenant of the priesthood, and of the Levites. 30Thus cleansed I them from all strangers, and appointed the wards of the priests and the Levites, every one in his business; 31And for the wood offering, at times appointed, and for the firstfruits. Remember me, O my God, for good. (Nehemiah 13:23‑31); Ezra 9-10.) According to these books the sons and daughters were heathen, and ought to be rejected and sent away, as well as the wife. It was a disorder. Paul availing himself, not of the law but of the privileges of grace, and thinking of the Jews, of whom there were many in those regions, circumcises Timothy. This was not according to Judaism; on the contrary, it was against its order, but he took away what would have been a stumbling-block for the Israelites. It was pleasing to the Jews: he did it to gain them; in a word, it was not a legal act, quite the contrary. It was an act of superiority to the law. The Jews all knew that his father was a Greek; and the position of Timothy, his mother being a Jewess, was scandalous for them, and the apostle takes away the scandal. The hearts of the Jews would find themselves contented; and they would have had something to say if the son of a Greek, by whom his mother had been rendered impure, had presented to them the gospel. It was an arbitrary act, but the scandal was taken away, and he went against the prejudices of his people. But when the Jews wished to force him to circumcise Titus, he yielded to them not even for a moment (Gal. 2:3-53But neither Titus, who was with me, being a Greek, was compelled to be circumcised: 4And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage: 5To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you. (Galatians 2:3‑5)).
At the same time, as they passed “through the cities they delivered them the decrees for to keep, that were ordained of the apostles and the elders”; a perpetual testimony, if the Christian Jews should wish to put their brethren from among the Gentiles under the law of Moses, that they acted against the thoughts and authority of the apostles and of the elders, of those whom the Lord had established for Christ by the Holy Spirit, who in the Jewish church itself were as an authority. That the Judaisers were not in any way authorized by the chief men gives a source of joy to the Gentile brethren thus established in the faith.
And remark how the Christian faith is now spread throughout all the regions where Paul prosecuted his labors; and the number of those gathered together increased daily. Now we follow his labors in other countries and regions.
Here we find another precious truth: the perpetual direction of God by the way, be it directly by the Spirit, or be it by other intimations. Paul was sent to preach the gospel to the entire creation under heaven; but that field is large, and so he labors under the authority of the Lord, the Son, who is over the house of God; as also He was announced as Lord and Savior to poor sinners. They execute then this mission in Phrygia, and in the regions of Galatia. He had already commenced in Phrygia on his first journey, but now he enters Galatia, a large province, for the first time. These had suddenly gone astray from the right way, through the means of Judaizing Christians: people who wished, as we have seen, to join the law to Christianity. We possess the epistle written by the faithful care of the apostle to deliver them from their error: an epistle more severe than all, since they had taken away the divine foundation of righteousness and true holiness —more severe than that to the Corinthians, who had committed nevertheless sins more horrible than the heathen, and had got into deplorable disorder. He says all the good he can to the Corinthians, although he does not spare them as regards their deeds, but reproaches them; and also he did not wish to visit them until they repented. But as to the Galatians he says nothing loving to commence with, but sets himself at once to reproach them, and at the end salutes no one. Troubled in his heart he does not know how to take them (chap. 4:20), he would wish to be among them in order to speak according to their wants. His love had not grown weak, but he travailed again in birth of them until Christ was formed in them. We see the power of the love of the blessed apostle. Moses, weary, fatigued by the unbelief of the people, asks if he had brought forth all this people that he should carry them as a father. Paul, full of the love of Christ, is contented to do it a second time rather than lose them. He was their father in the faith; so powerful is the love of Christ in the heart!
After having crossed Phrygia and Galatia, the Holy Spirit forbids them to preach in Asia. Later he dwelt about three years in Ephesus, the capital of the province; and all Asia heard the word of God. Arrived in Mysia they essay to go into Bithynia; but the Spirit of Jesus suffers them not. Having passed by Mysia, they come to Troas. There Paul has a vision in a dream. It was not the open direction of the Spirit; it was left to spiritual intelligence to understand the meaning. A man of Macedonia appeared to him, beseeching him to come and succor them.
As Paul lived in the things of God, he interpreted the vision as his mission, by the knowledge he had both of the thoughts of God and of the wants of men, and passed over therefore at once into Macedonia. Perhaps it is not very important, but we may remark here, that for the first time we find the writer speak in the first person: “We endeavored”; that is to say, Luke, who has written the facts, becomes now the companion of Paul in his work.
Here the question presents itself: In what manner and to what extent can we expect the direction of God in our work? The answer is analogous to that which we have already given with respect to the intervention of God in order to liberate us from dangers. We cannot expect visible and sensible interventions; but we can expect with certainty the care and direction of God by His Spirit in the heart, if we walk with Him—To “be filled with the knowledge of his will in all wisdom and spiritual understanding” (Col. 1:99For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding; (Colossians 1:9))—to be led by the Spirit if we walk in humility. See Romans 8:1414For as many as are led by the Spirit of God, they are the sons of God. (Romans 8:14); Colossians 1; also Psalm 32:8-98I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye. 9Be ye not as the horse, or as the mule, which have no understanding: whose mouth must be held in with bit and bridle, lest they come near unto thee. (Psalm 32:8‑9). I do not doubt that, if we walk with God and look to Him, the Spirit will put in our hearts the special things that He wishes us to do. Only it is important that we keep in memory the word of God, in order that it may be a guard against all our own imaginations; otherwise, the Christian who lacks humility will do his own will, often taking it for the Holy Spirit. That is but the deceitful folly of his heart; first, that it knows them; secondly, taking it for the Holy Spirit: but, I repeat, he who looks with humility to the Lord will be conducted by the Lord in the way; and the Holy Spirit who dwells in him will suggest to him the things which He wishes him to do. “He that is spiritual judgeth all things, yet he himself is judged of no man....We have the mind of Christ” (1 Cor. 2:15-1615But he that is spiritual judgeth all things, yet he himself is judged of no man. 16For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. (1 Corinthians 2:15‑16)).
Here then the apostle gathers that the Lord had sent him to Macedonia, and goes there. He stops at Philippi, the principal city of the country and a Roman colony. He commences, as he always does, with the Jews. It appears that there was not synagogue—there. It was the custom of the Jews to have their worship in such a case, as it is still, on the banks of the river—I believe, for the sake of purification. There were but a few women there: Paul contented himself with them, and spoke to them of Christ, and of salvation through Him. There was Lydia, a proselyte who worshipped the true God; she was among these women, had not the knowledge of Christ, but the piety which does not neglect the worship of the Sabbath day in a far distant country, where it was not the natural occasion to observe it. The blessing is accorded at least to that one in whose heart this faithfulness is found. The Lord opened the heart of Lydia to attend to the things spoken by Paul. She was a Gentile, but brought to the knowledge of the only true God; and she is another example of the difference between conversion and the knowledge of salvation in Christ.
There were many such worshippers—their souls were wearied with the folly and iniquity of paganism, which was insufficient to satisfy the needs of the soul, and through grace they were turned to the only true God known among the Jews, and they frequented the Jewish worship, without being circumcised. They were called religious persons, persons who served God. They listened to the apostle more than the Jews, and were often the occasion of their jealousy; of this class was Lydia. See Acts 17:1717Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him. (Acts 17:17) and 13:16 where it is said, “and ye which fear God.” They are found without being named, in Acts 13:11Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. (Acts 13:1), and distinctly verse 43, and also elsewhere. Lydia is baptized with all her house: and Paul and his companions enter her house and dwell there. It may be said that now the assembly was founded at Philippi.
But the enemy is not satisfied to allow the work to make progress, without doing anything to oppose it. On the contrary he works with deceit; he does not assail the work openly. He has the appearance of helping it, certainly not recognizing Christ as Lord, because then he would no longer be Satan (the adversary), but flattering the apostle, in order to be able to mix himself up with the work of the Lord, to accredit himself with this union, and to spoil it at the same time. He acts thus with more finesse in order that Christians may be less wise to refute him. To be supported by the world (and Satan is the prince of it) will appear to be a great help to the progress of the gospel. The enemy disguises himself, makes himself the friend of the servants of God and of the work, transforms himself into an angel of light. The Gibeonites with deceit made themselves the friends of Israel, and in consequence they were never conquered, as our friends are not conquered. Thus, when the Christian or the assembly, mixes itself with the world, the loss is always on the side of the Christian, because the world in its nature is always with its motives, but the flesh is always in the Christian. He may draw near to the world, but not the world to the Spirit. The testimony, however, is lost. Wine mixed with water is no longer pure wine, it has lost its taste. The friendship of the world is enmity against God.
The world seems amiable when it draws near to Christians and their testimony, but it draws near to Christians to spoil their testimony, and to put itself in esteem; but to Christ it cannot draw near. The spirit of Python can flatter the servants of God in order to gain them; it can speak of God, of the most high God, even of the way of salvation, but not of Christ Lord and Savior, of the state of sin and guilt in which man is, in which he is lost. That would be to confess that he who says such things is lost. That is quite another story. When the world unites itself to Christians, their testimony is lost, and the fault is always that of the Christians. They accept the world, because they have already lost true spirituality, the love of Christ rejected by the world, the love of the holy glory of His cross in which His heavenly glory was exhibited in this world.
But the apostle does not seek to excite the enmity of Satan, he does not accept that testimony, he keeps himself ever separate, neither does he act so as to change it into open opposition. He continues quietly on his way. At last he can no longer bear the voice of the unclean spirit, it being so grievous to his heart that he associated himself with him; he casts him out by the power of the Holy Spirit. Suddenly the enmity of the natural heart under the influence of the world is revealed. And that influence is more fatal for man than the possession of the body and faculties.
The Lord drove out the legion with a word; but the world, frightened by the manifestation of divine power, cast out Jesus from its confines. Similarly here, the demon being cast out, the masters of the damsel through human motives to which the demon lent himself, seeing that their gain was lost, stirred up a persecution against Paul and Silas.
What the servants of the most high God do is now of no consequence. Man’s god is money, power and human glory. Satan never wishes that the power of God should be cast out. To be recognized, accredited, to join himself to the excellency of the truth pleases him, because he knows well that true power is with God, and thus that which remains of the truth in effect increases his influence, for that is now only increased, not destroyed. He will speak sufficiently of the truth to deceive Christians if it were possible, in order that, such as he is as prince of the world, he may not the less be in light.
The pure light manifests him, and thus is it that Christianity, and Christians, less wise than the apostle, have mixed themselves with the world, and the result is that Christianity lies under the power of Satan. The apostle did not act thus; but now it is quite possible persecution will arise, and that is what came to pass here. If the enemy cannot accredit himself with the gospel, he will oppose it.
The motives were purely human, the influence that of Satan. The motives presented to the magistrates were nothing but false pretexts. They worked on the pride and the fear of the authorities, who desired peace, and that was disturbed by the enemies, not by the Christians. Besides the gospel did not oppose Roman dignity which possessed the city, it being a colony. The magistrates ask no more; they had stirred up a multitude which strove for its privileges. Rending their clothes, they command them to be beaten, and then send them to prison, charging the jailor to keep them safely. He, having received such a charge, thrusts them into the inner prison, making their feet fast in the stocks.
All then was tranquillized; but the magistrates thought nothing of justice, nor of paying costs (feeing counsel) for poor evangelists. But God has not forgotten them, and bears marked testimony to His servants. He permits them to be punished unjustly, and it is their glory to make no resistance. It is a means by which still brighter testimony may be given to His word, and to His servants.
They are thrust then into the inner prison, and there sing praises to God, and the prisoners hear them. Suddenly there is a great earthquake, the doors of the prison are opened, and every one’s bands are loosed. God intervenes for His own, and to bear testimony to His word. When persecution is allowed, the wickedness of man can do much, but he cannot hold against the power of God those who fall into his hands. The jailor wishes to kill himself; but Paul crying out that they were all there, prevents him from doing so. Leading out Paul and Silas, he asks them what he must do to be saved. The answer is simple, “Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house” (Acts 16:3131And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. (Acts 16:31)). The word is then announced to him and his, and he is baptized with his house. He then cares for his prisoners, and washes their stripes, being filled with joy and peace with all his house.
Tranquility restored, the magistrates, believing that all trouble is thus ended, send word to the jailor to let Paul and Silas go. But it was a struggle between the testimony of God and the power of Satan; it was necessary that the unjust magistrates should own their fault, and the rights of the gospel of God. Paul did not wish to excite this struggle (an important warning to us), but to continue his work peacefully. The devil was seeking to mix himself up with the work, to associate himself, to the eyes of the world, with what was done by the servants of God. This provoked the apostle. It was necessary either to receive the testimony of the devil, and join his name to that of Christ, or to enter into a struggle. He casts out, therefore, the unclean spirit; and open war is thus at once declared.
Satan is the prince of this world; and the world, stirred up by the present power of God in the work of the Spirit, is, unless kept down by God, stronger than His servants. Here God permits the world to manifest itself in violence and injustice, in the multitude as much as in the magistrates. The servants of God submit to this injustice, are beaten and cast into prison, their enemies being the guilty ones, as is nearly always the case. I say nearly, because it is possible for Christians to fail in wisdom, and to provoke a struggle without cause. They do not resist; but here the power of the Holy Spirit and the state of their souls show complete superiority to circumstances. Full of joy in prison and in the stocks, they can sing praises. Testimony is rendered even to the prisoners. As far as the body is concerned, the world is stronger than the Christian, if God allows it to act; but in soul, the Christian is always above circumstances, if he can realize the presence of God. His presence is the greatest of all circumstances, and overcomes the others. One can rejoice even in sufferings, as we see in Acts 5:4141And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name. (Acts 5:41); Romans 5:55And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. (Romans 5:5).
Moreover, God makes use of the circumstances, and enters, so to speak, into the struggle Himself; the doors are opened, and the bands are loosed. In body man is powerless, unless God see fit to intervene; and often He does so by His providence, if not in a miraculous way. All were witnesses or convinced that God was victorious in the struggle—though some, in spite of themselves. The magistrates had taken part in the wrong with great injustice, and it was necessary, therefore, that they should own their fault. Now that all was calm, they sought, in the wisdom of the world, to let the affair blow over in silence. But when God works and shows Himself, He makes it plain that He has rights in this world.
Paul and Silas were in prison against all the rights of God and of men; and the magistrates are obliged by the firmness of Paul to own their fault, and to ask the servants of the Lord as a favor to depart. This, as it suited them, they do without delay; only, being perfectly free, they enter into the house of Lydia, see the brethren, comfort them, and depart.
When Paul sought to make use of his rights as a Roman in order to arrest injustice, he lost his liberty, and was sent a prisoner to Rome, although the Lord had directed everything. But here he did not attempt to arrest injustice; he submitted, only taking advantage of this right afterward, when it was a question of the innocence of the gospel and of its conduct, and when it happened that the magistrates, and not he, were in the wrong.
But God has this peculiar work in the world, the blessings of grace; and makes sure of all this for the conversion of the jailor. He works as a man of the world at his post; but by this manifest intervention of God, he is awakened, convinced of sin, and given to feel his need of salvation. Now that all call themselves Christians, one asks if a man is a good Christian, truly converted; but then all were heathens or Jews, and became Christians. Now Christianity is salvation. The grace of God has brought salvation into the world in the Son of God; and by His work on the cross, it is announced by the Holy Spirit. The need makes itself felt when the conscience is moved by the Holy Spirit. What it seeks for is salvation, as here does the jailor. The answer is simple and clear: “Believe on the Lord Jesus Christ, and thou shalt be saved.”
The object of faith is the person of the Lord Jesus, and the redemption accomplished by Him; and all believers, reaping the benefits of this work, are saved. Now one investigates and scrutinizes in order to know whether one has faith in the heart, and whether it be true faith. We all pass more or less through this state, but true peace is never to be found there. It is perhaps, however, useful in humbling us, and teaching us that in us dwells no good thing. But we are not called upon to believe in the faith which is in us, but to believe in Christ Jesus; and God declares that all believers are justified, and have eternal life. I do not examine my eyes to know whether I see, but look at the object before them, and know that I see. People quote the passage in 2 Corinthians 13:55Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates? (2 Corinthians 13:5); but those who do so deceive themselves, leaving out the correct beginning of the passage, “Since ye seek a proof of Christ speaking in me....examine yourselves, whether ye be in the faith” (2 Cor. 13:3,53Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty in you. (2 Corinthians 13:3)
5Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates? (2 Corinthians 13:5)). The apostle shows them their folly in doubting his true apostleship. If Christ had not spoken by him, since they had received his word, how was it that he had been the means of their conversion? For the same reason he continues to inquire, “Know ye not your own selves, how that Jesus Christ is in you” (2 Cor. 13:55Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates? (2 Corinthians 13:5)). Christ therefore had spoken by his mouth. There were many proofs of his apostleship. Here he shows them their stupidity, because if he were not an apostle, they would not be Christians. Of their conversion they had no doubt. If we examine ourselves to know whether we walk as Christians, we do well; but if we do so to know whether we are Christians, it is not according to the word.
Faith looks towards Jesus, not towards self. The experience of the examination of the heart, in order to discover what passes there to make one believe, leads us to see that it is impossible thus to find peace, or even victory, for we are looking at what is behind us; when we are convinced of this, the answer of God is there—He has given salvation in Christ, and he who believes is justified. The Lord says, “Thy sins are forgiven ... thy faith hath saved thee go in peace” (Luke 7:48,5048And he said unto her, Thy sins are forgiven. (Luke 7:48)
50And he said to the woman, Thy faith hath saved thee; go in peace. (Luke 7:50)). The woman looked to Jesus, and believed His word, not thinking of the state of her own heart. The state of her heart, the conviction that she could not find peace and salvation in herself, led her to look to Jesus, and in Him she found peace. The gospel gives the answer of God to the heart clearly and fully. “Believe on the Lord Jesus Christ, and thou shalt be saved.”
I learn by experience that in me dwells no good thing, and that I have not the strength to conquer. I cease to look towards myself, as though I could become better. The flesh is always there; the will may be good (in a converted man), but practice does not correspond to will. Not amendment, but salvation, is needful to us: and that we possess in Christ by faith, and, in salvation, peace. Being unable to accomplish justice in ourselves, we submit to the justice of God. By the faith that Christ Himself is our justice before God, we learn by experience what we are ourselves. This experience is itself the fruit of the work of the word by the Spirit in the heart; but by this we learn that we are lost, that, looking to Christ, we are saved. “Believe ... and thou shalt be saved.” Good works are what suit the position we then occupy. It is the same in human relationships of children, wives, servants; it is necessary to be in the relationship, or the duties do not exist. When we are saved, we become the sons of God, and then we find the duty of sonship; but it cannot exist before we are sons. The duty of man as the creature of God existed, but on that ground we are lost. Christian duty does not begin till we are Christians. It is remarkable, here and elsewhere, how whole households are admitted to the Christian assembly.