Acts 16:35 – 17:1-8 Bible Teaching

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SILENCE

Alright, so Paul and Silas have been removed from their cell by the guard, who submitted to baptism with his whole family after hearing that in order to be saved one must believe on the Lord Jesus Christ and then being taught.

Our brother _______ mentioned something interesting that I missed last week.

The jailer was at first going to kill himself for what he thought was a failure of duty – but Paul told him to stop.

And then the same jailer not only let them out, but washed their wounds, accepted their message by faith, was baptized with His family and threw a small party!

He was fearful of the standard recourse a Roman guard would have for neglecting his assignment but appears to have been filled with courage to take action that would have been considered a neglect of duty.

It is intriguing that we do not read the fate of the jailer in scripture. In all probability he could have gone on a lived a life of faith quietly with his family. But if news of his actions reached the ears of the Romans he would all probability be put to death.

Now, there is the hope that God watched over him and his family and rewarded them for receiving Christ – this would be the standard conjecture to his lot by most in the faith presently.

But to my point I don’t think the jailer was too worried about it.

See, before coming to faith we all worry about our lot. Our reputations, our riches, our civic stature. But once His eternal light shines brightly in the human heart the cares of this place tend to melt away.

I recently watched the video account of a surgeon who was trapped underwater for, according to witnesses, thirty minutes, and during that time experienced death.

The story is fascinating on a number of accounts (as the woman, Dr. Mary Neal was nothing more than a nominal Catholic before the incident) but what intrigued me was here attitude toward “this life” once she found herself on the “other side” – she did not want to come back. In fact she refused!

In the interview she pointed out that she had a great life on earth – she and her husband were surgeons, lived in Jackson Hole Wyoming and they had young children whom she adored, but once in the light beyond this world she wanted nothing more than to remain there.

So it is in the Christian heart here in this world because at the end of the day, when we really look at it, nothing is of more value that Him with us..

So Paul and Silas have returned to the jail after one heck of a night. Let’s continue reading at verse 35 and wrap the chapter up.

Acts 16.35.end
17.1-8
February 12th 2017
Milk
35 And when it was day, the magistrates sent the serjeants, saying, Let those men go.
36 And the keeper of the prison told this saying to Paul, The magistrates have sent to let you go: now therefore depart, and go in peace.
37 But Paul said unto them, They have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out.
38 And the serjeants told these words unto the magistrates: and they feared, when they heard that they were Romans.
39 And they came and besought them, and brought them out, and desired them to depart out of the city.
40 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.

Okay let’s get back to verse 35

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

Based on verses 22-24 it does not seem that the initial plan was to let them go so soon. Nevertheless for reasons undisclosed the decision was made to release them.

We have to remember this was a very different world and signs governed things among even powerful people.

It could be that the earthquake was seen as a sign from God that the city had done wrong imprisoning Paul and Silas and so they couldn’t wait to get them out of there or maybe they knew they had broken Roman law by punishing them without a trial and conscience wanted the matter erased. Whatever is was all we do know is the decision was made to set them free and then they sent sergeants to bring the news.

As an aside, two ancient mss, according to Bible scholar Doddridge include the line:

“The magistrates, who were alarmed by the earthquake, sent sergeants,”

Whether these are legit is another matter.
In any case the magistrates sent sergeants to let Paul and Silas go.

Now, at verse 36 and 37 I have to admit, my extreme views on the separation of Church and State are challenged.

I have long maintained that Christianity has nothing to do with politics or civil governance and have adamantly proposed that there is never a biblically supported stance that says otherwise.

I must admit, however, that what we are about to read could challenge my views on this matter – and so I think it is worthy of some discussion.

Paul and Silas had been wrongfully accused, beaten, and imprisoned – for their faith and doing a good deed as representatives of their faith by releasing the young maiden from demonic possession.

In our day and age we might liken what happened with them to a Christian walking into a bar, praying with a local barfly, she becomes healed of alcoholism, and the bar owner and bouncers grabbing the Christian, hauling him before a mayor and the mayor allowing the towns people to beat the Christian before throwing him in jail.

And then the next morning the mayor sends a deputy to open the jail and invite the Christian to leave town.

In this situation the Christian would have to decide how he was going to respond to all that happened to him, the reason and setting in which it all happened to him, and what response would best serve his overall cause.

I want to point out that what I just described is a far cry from Christians running for office (with Jesus as their co-pilot) and using Him to gather votes or establish policy.

This is what I am ardently opposing – the use of Jesus and the faith to get things done politically.

Here in American I resent political candidates imposing our Lord upon others in the name of moral reform when Jesus Himself did nothing of the sort.

I do not accept the drive some Christians have to turn the world into a theocracy with them at the helm. Again, Jesus never did that either. His Kingdom was NOT of this world.

But in certain circumstances, when faced with injustice, the Lord would demand just treatment – even if He did not receive it.

Again, I would reiterate that there IS a difference between being an American (and the rights that come along with this status) and being a Christian who lives in America.

As American’s Christians, like all other Americans, have rights that ought to reign regardless of our faith.

In other words, Americans should, in light of the constitution, be appalled if a Muslim went into a bar and got a person to turn to sobriety and was then beaten and jailed for the act.

In this case with Paul, we have a similar situation and I would suggest that Paul was accomplishing a couple of things by reacting the way they did.

And how did they react to this behavior of the magistrates?

(Verse 36)

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

In other words, “we have broken Roman law by allowing you to have been beaten and imprisoned unjustly, and we just want you to go away.”

Now, in my opinion, Paul and Silas, like everyone of us, had a decision to make – hold the magistrates accountable or let them off the hook?

They had this decision to make as Roman Citizens because it was under Roman law, which was disregarded by Roman magistrates, that the mistreatment occurred.

Again, this is a very different situation than Paul running for office as a Roman Christian to put an end the practice of Roman abortion.

We are NOT talking about the importance of Christians getting involved in politics to try and make Jesus a king over this fallen material world.

Nor can we liken what happened to Paul and Silas to his receiving a slight against his person by another individual and him standing up for His Christianity. In these cases Paul, and Jesus, would have proposed to turn the other cheek.

This is a unique circumstance and one where both their citizenry as Romans and their faith would be benefited by the actions they took.

In other words on the scales of good – good for the community, good for the government, good for the magistrates, and good for the faith itself, doing what they did weighed most.

This was NOT a response Paul took because of His Christian rights. The only rights Christians have in the context of scripture is to suffer injustice and mistreatment and persecution – and Jesus says blessed are those who so endure such.

But this was a situation where people in position of civil power had broken the laws established to protect Paul and Silas as Roman citizen and by calling these men out on their failures the Gospel would also benefit.

How?

By the fact that the officials would be a little slower to attack (and allow attack) of those who would come along in the future with elements of the Good News.

So how does Paul respond to this invitation to just walk out from the jail after being treated so poorly? (verse 37)

37 But Paul said unto them, “They (the Magistrates) have beaten us openly uncondemned, (without due process of law) being Romans, and have cast us into prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out.

There are three aggravated circumstances mentioned here of which Paul complains.

(1.) That they had been beaten, contrary to the Roman laws.

(2.) That it had been public (openly) so the disgrace had been in the presence of the people, and

(3) that it had been done without a trial.

Now, as an American, if I heard about an atheist preaching atheism and his preaching caused a person to abandon his faith and become an alcoholic, and that in response to this a major had that atheist dragged out of the bar, and had him beat, and then tossed in jail overnight I would stand arm in arm with that atheist over his American right to preach whatever he wished.

Again, THIS was not a “Christian” issue, it was a Roman issue where two Christian men were effected. See the difference?

We should expect mistreatment for the Christian message – it comes with the territory. And if we are out fighting for our individual rights as Christians I think we have probably ignored the fact that injustice comes with the territory.

But if there is ever a crossover where our constitutional rights are trampled over and the faith (along with other people’ faiths) are protected as a result of taking action then let the spirit guide!

Paul knew the privileges of a Roman citizen; and at proper times, when the interests of justice and religion required it, he did not hesitate to assert them.

In all this he accorded with the Roman laws. There were two forms of Law established by the Romans all the way back in BC 509 through 184 BC. They were known as the Valerian and the Porcian Laws.

They were established to protect Roman citizens from degrading or shameful forms of punishment (such as whipping) which Paul and Silas endured.

Bottom line these Magistrates could have been in some serious trouble. What is not often mentioned by modern Evangelical (who use this situation to justify Christians engaging in politics) is the mercy with which Paul and Silas dealt with the Magistrates.

This was the Christian part of the event, the Mercy extended, NOT the demands Paul made – those were the Roman citizen part of the event.

And so as they were beaten publicly Paul demanded that the magistrates publicly come out from hiding and publicly release them – not send their sergeants to do their dirty work.

There is another principle at work here – one that is loving when demanded – and that is working to get people who are wrong to admit their wrongs.

I believe this was at the heart of what Paul was doing, and I also believe that he did this in hopes of cracking open in these magistrates something that would let the light shine in and help heal them.

In other words it is not always the Christian thing to simply let people off the hook. Sometimes (let the Spirit guide) it is more loving to face our offenders and work to get them to admit their wrongdoing – NOT as a means to make them pay or to satisfy our lust for power or domination but to help them access the liberation that comes with honestly admitting a failure, sin, fault or wrongdoing.

Sometimes, it seems, confession to another person opens us up to confession before the Living God.

And vice versa (of course).

James says (in James 5:16):

“Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much.”

When such confession is really difficult for some, demanding it is a good practice in the healing of others – and of ourselves.

Not easy, but if we can walk away with anything applicable from what we’ve discussed this far it might be this:

Own your shnit. When we’ve done something dastardly admit it. It will lend to your letting the practice go and not doing it again.

See, and we have to mention this because people are people and are always looking for exceptions and exemptions and loop holes, but the confessing is not the end – it is the means to help the changing.

In other words it’s not just about being an open book and blabbing our sins all over the place all the time while never changing.

That is not the point. In fact Proverbs 28:13 says:

“He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy.”

So that’s the point of admitting our failures openly and humbly – it CAN lead to forsaking doing them again.

I mean the sheer humiliation of admitting a fault to a person goes a long way in not wanting to have to ever admit the same thing to them again.

So a good rule of thumb – both for us to adopt and to sometimes press in upon others – is to quickly and publicly confess our fault in a matter – so the light has a chance to heal and change us.

One last thing – notice the word choice of James where he wrote:

“Confess your faults one to another, and pray one for another, that ye may be healed.

From a theological (even a biblical perspective) to a psychological perspective, when disturbing things – actions, thoughts, intentions, and the like – are kept hidden away in the recesses of our minds, we can become very ill, dis-eased, and less unified in our person than if we chose to be transparent and open.

I think this is one reason why scripture commends confessing our faults and adds that in so doing we can be healed.

I’ve done enough counseling and sitting and talking with people to see that those who have established barriers around themselves as a means to protect some part of themselves – their ego, their feelings, their insecurities – are not only the most unhealthy souls on earth but they are also the most imprisoned, captured by their idiosyncrasies, their defenses, and their body of hidden evil ways that over time serve to corrupt not only the mental and psychological parts of a person but sometimes their physical health.

So, all this in mind, we sometimes can serve as liberators for people (including ourselves) when we cause them to open up and admit a wrongdoing.

Okay, verse 38

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

What was the actual punishment they faced? According to the annuls of Dionysius Hall (Antiquities Rome ii) we read, that

“the punishment appointed for those who abrogated or transgressed the Valerian law was death, and the confiscation of his property.”

This was enough to move the magistrates to take an action that would have been humiliating to them – complicity with Paul’s demands. However (verse 39)

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

Which is a natural request when we think about it. They made a huge blunder and they wanted the blunder to disappear.

40 And they went out of the prison, and entered into the house of Lydia (we met her not too long ago as the seller of purple): and when they had seen the brethren, they comforted them, and departed.

Who departed? In all probability Paul and Silas without Luke. Why? Because here Luke returns to the “they” instead of the “we,” and so we can believe that Luke remained behind while Paul and Silas traveled on.

And this brings us to chapter 17. Let’s read the first nine verses:

Acts 17:1 Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews:
2 And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures,
3 Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ.
4 And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few.

Acts 17:1 Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews:

Amphipolis. This was the capital of the eastern province of Macedonia.

It was originally a colony of the Athenians (Greeks) but under the Romans it was made the capital of that part of Macedonia.

It was near to Thrace, and was situated not far from the mouth of the river Strymon, which flowed around the city, and therefore it was given the name, Amphispolis, which means “around the city,” and in the middle ages it was called “Chrysopolis.”

Apollonia was a city situated between Amphipolis and Thessalonica and was celebrated for its trade. So they passed through these two places and then “came to Thessalonica.”

Which was a seaport in Macedonia that sits at the head of the bay Thermaicus.

When the country of Macedonia was divided into four districts it was made the capital of the second divided part and was called, “Therma,” but was later called Thessalonica, either in honor of a guy named Cassander who had a wife by this name or in honor of a victory which Philip obtained over the armies of Thessaly.

It was inhabited by Greeks, Romans, and Jews. We will discover a Christian body gets established her and Paul will address two epistles to them.

Anyway, at the time of Paul and Silas there was a synagogue (or Sunegogay) there. In the Greek the attached article makes the term sunegogay emphatic, which seems to mean there was NO sunegogay’s in the other two cities and that’s why they passed through them and came straight into Thessolanica. (verse 2-3)

2 And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures,
3 Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ.

This is some really great insight and affirmation of a number of things. From these two verses we know that

Paul did indeed first go to his brethren the Jews wherever they went, and then to the Gentiles to whom he was assigned.
He took time in the synagogue (three Sabbath days) and so there is a lot in the Old Testament that Paul used to prove that the Messiah was to
Suffer and rise from the dead and that
Jesus was this Messiah or Christ.

Notice too that Luke chose to include that while in the soonaygogay that Paul would not just cite passages but actually OPENED the scripture and would “allege” (set beside a presentation with the opened scripture) these things about the Messiah and Christ Jesus as the Messiah.

Remember, the Jews anticipated a Messiah, promised to them in the Law and the Prophets (the Old Testament).
But they looked for a secular, temporal Messiah and not a liberator from spiritual death and hades.

To reach the Jews Paul had to break down their idea that the promised Messiah was supposed to be a material savior of the Nation but instead one who would reign forever over the nation spiritually. And to do this, He had to die first or as Luke puts it,

“that Christ (messiah) must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ (the very Messiah we as a people have sought for a thousand plus years).

So again, how did he do this – he opened their accepted scripture and illustrated for them the facts.

Perhaps due to blindness the Jews had overlooked the import of Daniel 9:26

“And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.”

Perhaps they did not understand Isaiah 49:7 which says:

“Thus saith the LORD, the Redeemer of Israel, and his Holy One, to him whom man despiseth, to him whom the nation abhorreth,

Perhaps they though David only spoke of himself, and not of the promised Messiah, when he wrote in Psalm 22

1 My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?

AND

6 But I am a worm, and no man; a reproach of men, and despised of the people.
7 All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying,
8 He trusted on the LORD that he would deliver him: let him deliver him, seeing he delighted in him.

AND

12 Many bulls have compassed me: strong bulls of Bashan have beset me round.
13 They gaped upon me with their mouths, as a ravening and a roaring lion. 14 I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels.
15 My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death.
16 For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet.
17 I may tell all my bones: they look and stare upon me.
18 They part my garments among them, and cast lots upon my vesture.
19 But be not thou far from me, O LORD: O my strength, haste thee to help me.
20 Deliver my soul from the sword; my darling from the power of the dog.
21 Save me from the lion’s mouth:

Or maybe it took Paul to read and interpret for them Isaiah 53, which says, speaking of the promised Messiah’s suffering:

Isaiah 53:1 Who hath believed our report? and to whom is the arm of the LORD revealed?
2 For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.
3 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.

4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.
5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.
6 All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.
7 He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.
8 He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.
9 And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.
10 Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.
11 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.
12 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.

And perhaps it took Paul to then testify that this Messiah, as described in scripture, was none other than Jesus of Nazareth, who was, according to the Old Testament –

was born at Bethlehem, Micah 5:2

was of the tribe of Judah, Genesis 49:10

was descended from Jesse, and of the royal line of David, Isaiah 11:1 and 10

came at the time predicted Daniel 9:24-27

Perhaps Paul pointed out the miracles Jesus did then read Isaiah 35:5 which says:
. . . then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert.

Whatever he did over these three Sabbaths we read the result in Acts 17:4

“And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few.”

We’ll pick it up from here next week.