Acts 16:27,28

And the keeper of the prison … would have killed himself.

Suicide

Suicide is not to fear death, but yet to be afraid of life. It is a brave act of valour to contemn death; but where life is more terrible than death, it is then the truest valour to dare to live; and herein religion has taught us a noble example; for all the valiant acts of Cartius, Scoevola, or Codrus do not parallel or match that of Job. (Sir Thomas Browne.)

Suicide at Philippi

Philippi is famous in the annals of suicide. Here Cassius, unable to survive defeat, covered his face in the empty tent, and ordered his freedmen to strike the blow. His messenger, Titinius, held it to be “a Roman’s part,” to follow the stern example. Here Brutus bade adieu to his friends, exclaiming, “Certainly we must fly, yet not with the feet, but with the hands”; and many whose names have never reached us, ended their last struggle for the republic by self-inflicted death. Here, too, another despairing man would have committed the same crime, had not his hand been arrested by an apostle’s voice. Instead of a sudden and hopeless death, the jailer received at the hands of his prisoner the gift both of temporal and spiritual life. (J. S. Howson, D. D.)

Do thyself no harm.--

Religion a safeguard

I. The alarm of the keeper of the prison. The tokens of the Divine presence were earthquakes, the opening of doors, and the loosing of bonds. In this manner God bore a testimony to His faithful servants, and prepared the way for the jailer’s conversion. But the moral terror was the most memorable thing in his history. God used terrific means with a view to a peaceful and merciful end. He was first reduced to despair of himself, and next led to hope in Christ. The degrees of terror are different in different minds. Lydia was brought by calm and peaceful means; the jailer by solemn and arousing ones. Some doubt whether they are converted, because they have not passed through strong convictions, agonies of terror. Let them look at Lydia. That man has had terror enough, be it much or little, if he has been brought to Christ. Our state is to be determined, not by our former emotions, but by our present conduct.

II. The language of St. Paul to him: “Do thyself no harm.” The text suggests three great truths--

1. That it is the tendency of sin to harm the sinner. He does not think so in the outset of his career; but he finds it out very soon. We follow evil under the forms of good. The enemy of souls first allures, and then destroys. Sin wounds the conscience; blights the reputation; injures the sinner in his worldly circumstances; destroys the happiness of his family; shortens his days; ruins his soul. As the shadow follows the body, so do plagues follow sin.

2. That it is the design of religion to be a moral safeguard and blessing. It is favourable to a peaceful conscience; to a good name; to worldly prosperity; to family comfort; to length of days; to a peaceful death; and joyful eternity. The gospel is a preservative as well as a restorative system.

3. That it is the office of the ministry to interfere, by its counsels and warnings, between man and misery. Paul cried with a loud voice.

III. The improvement it suggests to ourselves. Believe and obey the gospel. It is a remedy suited to all times and persons.

1. By way of inquiry. Have we taken the first step in the road to heaven?

2. By way of caution. Guard against the beginning of sin.

3. By way of invitation to penitents. “Turn to the stronghold, ye prisoners of hope.”

4. Encouragement to Christians derived from the ascertained connection between faith and salvation. “Believe in the Lord Jesus Christ, and thou shalt be saved.” (The Evangelist.)

Self-preservation

Do thyself no harm.

I. Physically. The body is God’s handiwork, “fearfully and wonderfully made.” It has been redeemed by Christ, and is a temple of the Holy Ghost. Do not harm it therefore--

1. By overwork.

2. By excessive exercise.

3. By undue exposure.

4. By enervating indolence or pleasure.

5. By neglecting the means of its support in health or its recovery in sickness. We shall have to give an account for deeds done in the body in more senses than one.

II. Mentally. How august the gift of intellect with its faculties of memory, reason, imagination, etc., and how delicate and susceptible of injury. There are laws of mind as well of matter which cannot be disobeyed without severe retribution. Do thy mind no harm--

1. By overstrain. Some of the highest in examination lists have done poorly in life, because their academic honours represent not so much useful and healthy knowledge, but so much cram.

2. By neglect. The mind gets into an otiose and diseased state for want of exercise.

III. Emotionally. How rich a gift is feeling, and how soon and easily is the heart injured or broken! Do thyself no harm--

1. By over-sensitiveness.

2. By deliberate petrifaction.

3. By anxiety. Guard love against unworthy objects; hope against unreasonable expectations; joy against exhaustible sources. Cultivate the best friendships; “Be content with such things as ye have”; never despair.

IV. Spiritually. Here the greatest harm can be done. Here injury may be irreparable.

1. Communion with God, who is the soul’s life, may be broken off.

2. The soul may die to its richest inheritance in time and eternity. Do it no harm, therefore, by neglecting the means of grace, prayer, Bible study, Christian fellowship, etc., nor by the allowance of any known sin.

V. Socially. Under this head may be grouped a variety of interests in which great damage may be done. A man may harm himself--

1. Commercially, by unwise speculations, wrong methods, indolence, etc.

2. In his friendships by bad associations, want of thought, forbearance, etc.

3. Politically. The Christian and unfailing rule of self-preservation is, “Thou shalt love the Lord thy God … and thy neighbour as thyself.” (J. W. Burn.)

Providential deliverance

A young gentleman spent his fortune in riotous living and was reduced to poverty. For a time his friends supported him; but at last they all forsook him. Wandering about as a vagabond, and having no prospect of a further supply, he resolved to drown himself. Being then in a strange place, he went to the riverside; but waiting till it was dark, he saw a light in a house and went to it. The people there were singing; he listened, and after hearing a chapter from the Bible and a prayer, he knocked at the door and was admitted. In the astonishing kindness of Providence the passage for consideration was the one before us. After several members had made their remarks they concluded, as usual, with prayer, after which the stranger asked how they came to know his thoughts, for he had not mentioned his purpose to any person on earth. This equally surprised the audience, for they had not seen or heard of him till now. Upon which the young gentleman told them his design and how it had been prevented. This remarkable providence struck him to such a degree that, by the Divine blessing, it was made the means of his conversion. He became an eminent Christian, regained the favour of his friends, and lived a useful and godly life.

Timely advice

When Napoleon was defeated at Waterloo, about seven o’clock in the evening, he exclaimed, “Sauve qui peut,” and rode off the field to Charleroi. But that was after his campaigns had stained his sword with the blood and tears of millions, and when the three preceding days had been marked by the fall of 40,000 French, 16,000 Prussians, and 13,000 British and Germans. Paul’s advice, “Do thyself no harm,” was given in time to prevent mischief, and this is the timely and standing counsel of the gospel to the men of all nationalities in all ages. (H. Peach, LL. D.)