กิจการ 16:28 วิจารณ์

It is some rebuke to Barnabas that after he left Paul we hear no more of him, of what he did or suffered for Christ. But Paul, as he was recommended by the brethren to the grace of God, so his services for Christ after this are largely recorded; we are to attend him in this chapter from place to place, wherever he came doing good, either watering or planting, beginning new work or improving what was done. Here is, I. The beginning of his acquaintance with Timothy, and taking him to be his assistant (Act 16:1-3). II. The visit he made to the churches for their establishment (Act 16:4, Act 16:5). III. His call to Macedonia (after a restraint he had been under from going to some other places), and his coming to Philippi, the chief city of Macedonia, with his entertainment there (Act 16:6-13). IV. The conversion of Lydia there (Act 16:14, Act 16:15). V. The casing of an evil spirit out of a damsel (Act 16:16-18). VI. The accusing and abusing of Paul and Silas for it, their imprisonment, and the indignities done them (Act 16:19-24). VII. The miraculous conversion of the jailer to the faith of Christ (Act 16:25-34). VIII. The honourable discharge of Paul and Silas by the magistrates (Act 16:35-40).

Then came he to Derbe and Lystra,.... Which were cities of Lycaonia, Act 14:6 after Paul had gone through Syria and Cilicia; in the last of these places, he had been stoned, and yet goes thither again; none of these things moved him from the preaching of the Gospel, and from the care of the churches, such zeal, courage, and intrepidity was he possessed of: and behold a certain disciple was there: a converted person, a believer in Christ, one that had learned to know and deny himself, and understood the way of salvation by Christ, and was a follower of him; whether the apostle was an instrument of his conversion, when he was before in these parts, is not certain, though probable, since he often calls him his son; nor is it so evident whether he was at Derbe or at Lystra, though the latter seems most likely, since a report was given of him by the brethren there, and at Iconium, when no mention is made of Derbe, in the following verse: named Timotheus; or Timothy, the same person to whom afterwards the apostle wrote two epistles: it is a name much used among the Greeks, and his father was a Greek; one of this name, who was an historian among the Greeks, is frequently mentioned by Laertius (r); and there was another of this name, the son of Conon, an Athenian general (s); and another that was a captain or general of Antiochus, "Afterward he passed over to the children of Ammon, where he found a mighty power, and much people, with Timotheus their captain.'' (1 Maccabees 5:6) "Now Timotheus, whom the Jews had overcome before, when he had gathered a great multitude of foreign forces, and horses out of Asia not a few, came as though he would take Jewry by force of arms.'' (2 Maccabees 10:24) the name signifies one that honoured God, or was honoured by God; both were true in this disciple of Christ: the son of a certain woman which was a Jewess, and believed; his mother was a Jewish woman, but a believer in Christ, her name was Eunice, Ti2 1:5 but his father was a Greek; a Gentile, an uncircumcised one, and so he seems to have remained, by his sons not being circumcised. (r) De Vit. Philosoph. l. 3. in Vit. Platon. & l. 4. Vit. Speusippi, & l. 5. Vit. Aristotel. (s) Aelian. Hist. Var. l. 2. c. 10, 18. & l. 3. c. 16, 47.

But Paul cried with a loud voice,.... Knowing by divine revelation, what the jailer was about to do; though being in the innermost prison, in a dark dungeon, he could not see him, unless it can be thought, that the opening of the doors had let in light sufficient; and it may be also, that he knew in the same way, what designs of grace God had towards this man and his family: saying, do thyself no harm; which is an instance of great tenderness, humanity, and love, to one that had used him and his companion with so much severity and cruelty: for we are all here; not only Paul and Silas, but the rest of the prisoners also; who either being so intent upon hearing the prayers and praises of the apostles, or so terrified with the earthquake, that they took no notice of their bands being loosed, and so never thought or attempted to make their escape; and as for Paul and Silas, all this happened to them, not for their deliverance in this way, as in the case of Peter, but to show the power of God, what he could do, and his presence with his servants.

For whom did that event happen at midnight? And for whom was it accompanied by an earthquake? Listen to God’s dispensation and be filled with wonder! The chains were loosed and the doors opened. But this event happened for the jailer alone. It was not for show but salvation. That the prisoners did not know they were freed is clear from what Paul says …, “He cried out with a loud voice and said, ‘Do not harm yourself, for we are all here.’ ” They would not have stayed within if they had known that the doors had been opened and they had been freed. Those who break through walls, leap over roofs and eaves and dare anything even when they are bound would have not tolerated staying when their chains had been loosed and the doors had been opened and the jailer sleeping.… And the imprisoned are usually bound during the night, and not during the day. With much care, therefore, he was able to see them carefully bound again and sleeping. If these things had been done during the day, there would have been a big riot. Why was the prison shaken by the earthquake? In order that the jailer might get up to see that spectacle: only he was worthy of salvation.

But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here. He wondered more at Paul's kindness; he was amazed at his manly boldness, that he had not escaped when he had it in his power, that he hindered him from killing himself. Paul shouted, until he saw, and is beforehand with him saying, We are all here.

Paul, coming to Derbe and Lystra, meets with Timothy, the son of a Jewess by a Greek father, whom he circumcises and takes with him into his work, Act 16:1-3. As they pass through the different cities, they deliver the apostles' decrees to the Churches; and they are established in the faith, and daily increase in numbers, Act 16:4, Act 16:5. They travel through Phrygia, Galatia, Mysia, and to Troas, Act 16:6-8. Where Paul has a vision, relative to his preaching in Macedonia, Act 16:9, Act 16:10. Leaving Troas, he sails to Samothracia and Neapolis, and comes to Philippi in Macedonia, Act 16:11, Act 16:12. Lydia, a seller of purple, receives the apostles teaching; and she and her family are baptized, Act 16:13-16. A young woman, with a spirit of divination, dispossessed by St. Paul, Act 16:16-18. Her masters, finding their gain by her soothsaying gone, make an attack upon Paul and Silas, drag them before the magistrates, who command them to be beaten, thrust into the closest prison, and their feet made fast in the stocks, Act 16:19-24. Paul and Silas singing praises at midnight, the prison doors are miraculously opened, and all the bonds of the prisoners loosed, Act 16:25, Act 16:26. The keeper being alarmed, supposing that the prisoners were fled, is about to kill himself, but is prevented by Paul, Act 16:27-28. He inquires the way of salvation, believes, and he and his whole family are baptized, Act 16:29-34. The next morning the magistrates order the apostles to be dismissed, Act 16:35, Act 16:36. Paul pleads his privilege as a Roman, and accuses the magistrates of injustice, who, being alarmed, come themselves to the prison, deliver them, and beg them to depart from the city, Act 16:37-39. They leave the prison, enter into the house of Lydia, comfort the brethren, and depart, Act 16:40.

Do thyself no harm - As it was now dark, being midnight, St. Paul must have had a Divine intimation of what the jailor was going to do; and, to prevent it, cried out aloud, Do thyself no harm, for we are all here.

Then came he to Derbe and Lystra; and, behold, a certain disciple was there--that is, at Lystra (not Derbe, as some conclude from Act 20:4). named Timotheus--(See on Act 14:20). As Paul styles him "his own son in the faith" (Ti1 1:2), he must have been gained to Christ at the apostle's first visit; and as Paul says he "had fully known his persecutions which came on him at Lystra" (Ti2 3:10-11), he may have been in that group of disciples that surrounded the apparently lifeless body of the apostle outside the walls of Lystra, and that at a time of life when the mind receives its deepest impressions from the spectacle of innocent suffering and undaunted courage [HOWSON]. His would be one of "the souls of the disciples confirmed" at the apostle's second visit, "exhorted to continue in the faith, and" warned "that we must through much tribulation enter into the kingdom of God" (Act 14:21-22). the son of a certain . . . Jewess--"The unfeigned faith which dwelt first in his grandmother Lois" descended to "his mother Eunice," and thence it passed to this youth (Ti2 1:5), who "from a child knew the Holy Scriptures" (Ti2 3:15). His gifts and destination to the ministry of Christ had already been attested (Ti1 1:18; Ti1 4:14); and though some ten years after this Paul speaks of him as still young (Ti1 4:12), "he was already well reported of by the brethren that were at Lystra and Iconium" (Act 16:2), and consequently must have been well known through all that quarter. but his father was a Greek--Such mixed marriages, though little practiced, and disliked by the stricter Jews in Palestine, must have been very frequent among the Jews of the dispersion, especially in remote districts, where but few of the scattered people were settled [HOWSON].

But Paul cried with a loud voice--the better to arrest the deed. Do thyself no harm, for we are all here--What divine calmness and self-possession! No elation at their miraculous liberation, or haste to take advantage of it; but one thought filled the apostle's mind at that moment--anxiety to save a fellow creature from sending himself into eternity, ignorant of the only way of life; and his presence of mind appears in the assurance which he so promptly gives to the desperate man, that his prisoners had none of them fled as he feared. But how, it has been asked by skeptical critics, could Paul in his inner prison know what the jailer was about to do? In many conceivable ways, without supposing any supernatural communication. Thus, if the jailer slept at the door of "the inner prison," which suddenly flew open when the earthquake shook the foundations of the building; if, too, as may easily be conceived, he uttered some cry of despair on seeing the doors open; and, if the clash of the steel, as the affrighted man drew it hastily from the scabbard, was audible but a few yards off, in the dead midnight stillness, increased by the awe inspired in the prisoners by the miracle--what difficulty is there in supposing that Paul, perceiving in a moment how matters stood, after crying out, stepped hastily to him, uttering the noble entreaty here recorded? Not less flat is the question, why the other liberated prisoners did not make their escape:--as if there were the smallest difficulty in understanding how, under the resistless conviction that there must be something supernatural in their instantaneous liberation without human hand, such wonder and awe should possess them as to take away for the time not only all desire of escape, but even all thought on the subject.