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Timothy Joins Paul and Silas16 Paul went on also to Derbe and to Lystra, where there was a disciple named Timothy, the son of a Jewish woman who was a believer; but his father was a Greek. 2He was well spoken of by the believers in Lystra and Iconium. 3Paul wanted Timothy to accompany him; and he took him and had him circumcised because of the Jews who were in those places, for they all knew that his father was a Greek. 4As they went from town to town, they delivered to them for observance the decisions that had been reached by the apostles and elders who were in Jerusalem. 5So the churches were strengthened in the faith and increased in numbers daily. Paul’s Vision of the Man of Macedonia6 They went through the region of Phrygia and Galatia, having been forbidden by the Holy Spirit to speak the word in Asia. 7When they had come opposite Mysia, they attempted to go into Bithynia, but the Spirit of Jesus did not allow them; 8so, passing by Mysia, they went down to Troas. 9During the night Paul had a vision: there stood a man of Macedonia pleading with him and saying, “Come over to Macedonia and help us.” 10When he had seen the vision, we immediately tried to cross over to Macedonia, being convinced that God had called us to proclaim the good news to them. The Conversion of Lydia11 We set sail from Troas and took a straight course to Samothrace, the following day to Neapolis, 12and from there to Philippi, which is a leading city of the district of Macedonia and a Roman colony. We remained in this city for some days. 13On the sabbath day we went outside the gate by the river, where we supposed there was a place of prayer; and we sat down and spoke to the women who had gathered there. 14A certain woman named Lydia, a worshiper of God, was listening to us; she was from the city of Thyatira and a dealer in purple cloth. The Lord opened her heart to listen eagerly to what was said by Paul. 15When she and her household were baptized, she urged us, saying, “If you have judged me to be faithful to the Lord, come and stay at my home.” And she prevailed upon us. Paul and Silas in Prison16 One day, as we were going to the place of prayer, we met a slave-girl who had a spirit of divination and brought her owners a great deal of money by fortune-telling. 17While she followed Paul and us, she would cry out, “These men are slaves of the Most High God, who proclaim to you a way of salvation.” 18She kept doing this for many days. But Paul, very much annoyed, turned and said to the spirit, “I order you in the name of Jesus Christ to come out of her.” And it came out that very hour. 19 But when her owners saw that their hope of making money was gone, they seized Paul and Silas and dragged them into the marketplace before the authorities. 20When they had brought them before the magistrates, they said, “These men are disturbing our city; they are Jews 21and are advocating customs that are not lawful for us as Romans to adopt or observe.” 22The crowd joined in attacking them, and the magistrates had them stripped of their clothing and ordered them to be beaten with rods. 23After they had given them a severe flogging, they threw them into prison and ordered the jailer to keep them securely. 24Following these instructions, he put them in the innermost cell and fastened their feet in the stocks. 25 About midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them. 26Suddenly there was an earthquake, so violent that the foundations of the prison were shaken; and immediately all the doors were opened and everyone’s chains were unfastened. 27When the jailer woke up and saw the prison doors wide open, he drew his sword and was about to kill himself, since he supposed that the prisoners had escaped. 28But Paul shouted in a loud voice, “Do not harm yourself, for we are all here.” 29The jailer called for lights, and rushing in, he fell down trembling before Paul and Silas. 30Then he brought them outside and said, “Sirs, what must I do to be saved?” 31They answered, “Believe on the Lord Jesus, and you will be saved, you and your household.” 32They spoke the word of the Lord to him and to all who were in his house. 33At the same hour of the night he took them and washed their wounds; then he and his entire family were baptized without delay. 34He brought them up into the house and set food before them; and he and his entire household rejoiced that he had become a believer in God. 35 When morning came, the magistrates sent the police, saying, “Let those men go.” 36And the jailer reported the message to Paul, saying, “The magistrates sent word to let you go; therefore come out now and go in peace.” 37But Paul replied, “They have beaten us in public, uncondemned, men who are Roman citizens, and have thrown us into prison; and now are they going to discharge us in secret? Certainly not! Let them come and take us out themselves.” 38The police reported these words to the magistrates, and they were afraid when they heard that they were Roman citizens; 39so they came and apologized to them. And they took them out and asked them to leave the city. 40After leaving the prison they went to Lydia’s home; and when they had seen and encouraged the brothers and sisters there, they departed. New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by
permission. All rights reserved.
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1. Luke doth now begin to declare what were the proceedings of Paul after that Barnabas and he were separate. And first he showeth, that he took to his company at Lystra Timothy to be his companion. But, to the end we may know that Paul did nothing rashly, or without good consideration, Luke saith plainly, that Timothy was such a man as the brethren did well like of, and that they gave testimony of his godliness; for thus doth he speak word for word. And so Paul himself observeth the like choice, which he elsewhere commandeth to be made in choosing ministers, (1 Timothy 3: 7.) Neither is it to be thought, that those prophecies did even then come to light wherewith Timothy was set forth and adorned by the Spirit, as Paul doth testify elsewhere, (1 Timothy 1:18.) But there seemeth to be some disagreement in that, in that Luke saith that Timotheus was well reported of amongst the brethren; and Paul will have him to have a good report of those who are without, who is chosen to be a bishop. I answer, that we must principally look unto the judgment of the godly, as they be sole meet witnesses, and do alone rightly discern well and wisely according to the Spirit of God; and that we ought to attribute no more to the wicked than to blind men. Therefore it appeareth that godliness and holiness of life must be judged according to the will and consent of godly men; that he be counted worthy to be a bishop whom they commend. Notwithstanding, I confess that even this also is required in the second place, that the very infidels be enforced to commend him; lest the Church of God come in danger 172172 “Obnoxia sit,” be subjected to. of their slanders and evil speaking, if it commit [permit] itself to be governed by men of evil report. 3. He circumcised him, because of the Jews. Luke doth plainly express that Timothy was not circumcised, because it was necessary it should be so, or because the religion of that sign did continue as yet, but that Paul might avoid an offense. Therefore there was respect had of men, whereas the matter was free before God. Wherefore, the circumcising of Timothy was no sacrament, as was that which was given to Abraham and his posterity, (Genesis 17:13;) but an indifferent ceremony which served only for nourishing of love, and not for any exercise of godliness. Now, the question is, whether it were lawful for Paul to use a vain sign, whose signification and force was abolished; for it seemeth a vain thing when there is a departure made from the institution of God. But circumcision was commanded by God to continue only until the coming of Christ. To this question I answer, that circumcision did so cease at the coming of Christ, that, notwithstanding the use thereof was not quite abolished by and by; but it continued free, until all men might know that Christ was the end of the law, by the more manifest revelation of the light of the gospel. And here we must note three degrees. The first is, that the ceremonies of the law were so abolished by the coming of Christ, that they did neither any longer appertain unto the worship of God, neither were they figures of spiritual things, neither was there any necessity to use them. The second is, that the use thereof was free, until the truth of the gospel might more plainly appear. The third, that it was not lawful for the faithful to retain them, save only so far forth as the use thereof served for edification, neither was there any superstition thereby fostered; though that free power to use them, whereof I have spoken, be not without exception, because there was a divers respect to be had of ceremonies. For circumcision was not in the same place wherein the sacrifices were, which were ordained for the purging [expiating] of sins. Wherefore it was lawful for Paul to circumcise Timotheus; it had not been lawful for him to offer a sacrifice for sin. This is, indeed, a general thing, that all the worship of the law did cease at the coming of Christ, (because it was to continue but for a time,) as touching faith and conscience; but concerning the use we must know this, that it is indifferent, and left in the liberty of the godly for a short time, so far as it was not contrary to the confession of faith. We must note the shortness of time whereof I speak, to wit, until the plain manifestation of the Gospel; because some learned men are grossly deceived in this point, who think that circumcision doth yet take place 173173 “Locum adhuc habere apud Judaeos,” is still binding on the Jews. among the Jews; whereas Paul teacheth, that it is superfluous when we are buried with Christ by baptism, (Colossians 2:11,12.) It was better and more truly said in the old proverb, That the synagogue was to be buried with honor. Now it resteth that we declare how far forth the use of circumcision was indifferent. That shall easily appear by the manner of the liberty. Because the calling of the Gentiles was not as yet generally known, it was meet that the Jews should have some prerogative granted them. Therefore, until it might be better known that the adoption was deducted from the lineage and kindred of Abraham unto all the Gentiles, it was lawful, so far as edification did require, to retain the sign of difference. For seeing that Paul would not circumcise Titus, and doth avouch that the same was well done, (Galatians 2:3,) it followeth that it was not lawful to use this ceremony always and without choice. Therefore they were to have respect unto edification, and unto the public commodity of the Church. Because he could not circumcise Titus, unless he would betray the doctrine 174174 “Puram doctrinam,” the pure doctrine. of the Gospel, and lay himself open to the slanders of the adversaries, he abstained from the free use of the ceremony, which he did use in Timotheus, when he saw that it was profitable for the Church. Hereby it doth easily appear what horrible confusion doth reign in Popery. There is there a huge heap of ceremonies, and to what end but that hey may have instead of one veil of the old temple an hundred. God did abrogate those ceremonies which he had commanded, that the truth of the Gospel might shine more clearly. Men durst take upon them to bring in new, and that without keeping any measure. After this came in a wicked surmise, that all these serve for the worship of God. At length followed the devilish confidence of merit. Now, forasmuch as it is evident enough that such ceremonies are neither veils nor sepulchres wherewith Christ is covered, but rather stinking dunghills wherein faith 175175 “Sincera fides,” sincere faith. and religion are choked, those who make the use thereof generally free do ascribe more to the Pope than the Lord granteth to his law. It is to no end to speak of the mass and of such filthiness which contain in themselves manifest idolatry. They all knew this. Luke telleth us that this was Paul’s drift, to make an entrance for Timotheus unto the Jews, lest they should abhor him as a profane man. They knew all (saith he) that his father was a Grecian. Therefore, because the mothers had no power over their children, they were fully persuaded that he was uncircumcised. Let the readers not here by the way, how miserable the bondage of the people of God was then. Eunice, mother to Timotheus, was one of the small remnant which the very Jews themselves counted a monster, and yet, being married to a man which was an infidel, she durst not consecrate her children to God. No, she durst not so much as give them the external sign of grace, and yet she ceased not therefore to instruct her son of a child holily in the fear of God, and in his true worship—an example surely worthy to be followed of women, whom their husbands affray with their tyrannous government, from keeping and training up their children and families chastely in true godliness. Grecian is taken in this place for a Gentile, after the old and common custom of the Scripture. |