Acts 16:25

Act 16:25-28. At midnight Paul and Silas prayed — Doubtless, for their persecutors as well as for themselves; and sang praises unto God — Notwithstanding weariness, hunger, stripes, and blood; and the prisoners heard them — Heard a song to which they had not been accustomed, and such as had never been heard in that prison before. And suddenly — While they were thus engaged; there was a great earthquake — A token of God’s favour toward them, and threatening vengeance to their persecutors; so that the foundations of the prison were shaken — And probably of the neighbouring buildings also; and immediately — By the force of the earthquake; all the doors were opened, and, in the same moment, every one’s bands were miraculously loosed — Yet the spirits of the prisoners were impressed with such astonishment, that none of them attempted to escape. And the keeper of the prison — Who, it seems, resided in a part of it, not far from the ward where Paul and Silas lay; awaking out of sleep — Upon this violent concussion of the earth; and seeing the prison-doors open — Was in such consternation, that he drew his sword and would have killed himself — If he had not been prevented by the apostle, to avoid a more severe punishment, supposing that all the prisoners had escaped. For by the Roman laws, in that case, the keeper was liable to the same punishment that awaited the criminals who had escaped. But Paul cried, &c. — As they were all then in the dark, it is not easy to say how Paul knew of the jailer’s purpose, unless it were by hearing same desperate words that declared it, or by some immediate suggestion from God, which is by no means incredible; with a loud voice — Through earnestness, and because he was at some distance; Do thyself no harm — Although the Christian faith opens a bright prospect into another life, yet it absolutely forbids, and effectually prevents, a man’s discharging himself from this. For we are all here — And none of us will take the opportunity of escaping, while the hand of God is working thus awfully around us.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

16:25 Paul and Silas, like the persecuted apostles in Jerusalem, were joyful, “rejoicing that God had counted them worthy to suffer disgrace for the name of Jesus” (5:41).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 16:25. Μεσονύκτιον, at midnight) a customary hour with them for singing hymns and praying, as is probable. This is the night occupation of the saints in their waking moments.—προσευχόμενοι, praying) macerated (worn) as they were with scourging, with loss of blood, and with hunger.—ἐπηκροῶντο, were listening) with delight.—οἱ δέσμιοι, the prisoners) To them it was a novel entertainment to hear (acroama).

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_16:25-26. In joyful consciousness of suffering for the glorification of Christ (Act_5:41), they sing in the solemn stillness of the night prayers of praise to God,[59] and thereby keep their fellow-prisoners awake, so that they listened to them (ἐπηκροῶντο). Whether these are to be conceived as confined in the same ἐσωτέραν φυλακήν, or possibly near to it but more to the front, or whether they were in both localities, cannot be determined. Then suddenly there arises an earthquake, etc. God at once rewardsthis is the significant relation of Act_16:25-26the joy of faith and of suffering on the part of Paul and Silas by miraculous interposition. The objection, which Baur and Zeller (comp. Gfrörer, heil. Sage, I. p. 446) take to the truth of this narrative, turns on the presupposed inconceivableness of miracles in general. In connection with the fiction assumed by them, even the ἐπηκροῶντο … δέσμιοι is supposed only to have for its object to make good the causal connection between the earthquake and the prayer (Zeller).

πάντων] thus also of those possibly to be found in other parts of the prison. On ἀνέθη, comp. Plut. Alex. 73: τοὺς δεσμοὺς ἀνεῖναι, Eustath. ad Od. viii. p. 313. 17. The reading ἀνελύθη (Bornemann) is a correct gloss.

[59] Nihil crus sentit in nervo, quum animus in coelo est, Tertull.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 16:25 . κατὰ δὲ τὸ μεσονύκτιον : neuter of the adjective μεσονύκτιος , cf. Act 20:7 , Luk 11:5 , elsewhere only in Mar 13:35 , often in medical writers, also in Arist., Strabo, Plutarch; in LXX, Jdg 16:3 A, Rth 3:8 , Ps. 118:62 (Isa 59:10 ). προσευχόμενοι , see on chap. Act 12:12 . ὕμνουν with accusative Heb 2:12 only, cf. Eph 5:19 , Col 3:16 , Trench, Syn [297] , ii., 129. “Hoc erat gaudium in Spiritu sancto: in carcere ubi nec genua flectere, nec manus tollere poterant” Wetstein, cf. too the often-quoted words of Tertullian Ad Martyres , ii.: “Nihil crus sentit in nervo quum animus in cœlo est,” and Chrys., Hom. , xxxvi., “This let us also do, and we shall open for ourselves not a prison, but heaven. If we pray, we shall be able even to open heaven. Elias both shut and opened heaven by prayer.” ἐπηκροῶντο : used by Plato (Comicus), and referred to by Kennedy, Sources of N. T. Greek , p. 73, as one of the rare words mainly colloquial common to N.T. and the comic poets; it occurs also in Lucian, and in Test. , xii., Patr. Not found in LXX (but the cognate noun of hearing so as to obey in 1Sa 15:22 ). But it is peculiar to St. Luke in N.T., and it was the technical word in medical language for auscultation; the word might therefore naturally be employed by him to denote attentive hearing as God “gave songs in the night”. Both verbs ὕμν . and ἐπηκ . are in the imperfect; they were singing, and the prisoners were listening, when the earthquake happened.

[297] synonym, synonymous.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

The prayers of the godly do shake both heaven and earth.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

We have here the designs of the persecutors of Paul and Silas baffled and broken.

I. The persecutors designed to dishearten and discourage the preachers of the gospel, and to make them sick of the cause and weary of their work; but here we find them both hearty and heartened.

1. They were themselves hearty, wonderfully hearty; never were poor prisoners so truly cheerful, nor so far from laying their hard usage to heart. Let us consider what their case was. The praetors among the Romans had rods carried before them, and axes bound upon them, the fasces and secures. Now they had felt the smart of the rods, the ploughers had ploughed upon their backs, and made long furrows. The many stripes they had laid upon them were very sore, and one might have expected to hear them complaining of them, of the rawness and soreness of their backs and shoulders. Yet this was not all; they had reason to fear the axes next. Their master was first scourged and then crucified; and they might expect the same. In the mean time they were in the inner prison, their feet in the stocks, which, some think, not only held them, but hurt them; and yet, at midnight, when they should have been trying, if possible, to get a little rest, they prayed and sang praises to God. (1.) They prayed together, prayed to God to support them and comfort them in their afflictions, to visit them, as he did Joseph in the prison, and to be with them, - prayed that their consolations in Christ might abound, as their afflictions for him did, - prayed that even their bonds and stripes might turn to the furtherance of the gospel, - prayed for their persecutors, that God would forgive them and turn their hearts. This was not at an hour of prayer, but at midnight; it was not in a house of prayer, but in a dungeon; yet it was seasonable to pray, and the prayer was acceptable. As in the dark, so out of the depths, we may cry unto God. No place, no time, amiss for prayer, if the heart be lifted up to God. Those that are companions in suffering should join in prayer. Is any afflicted? Let him pray. No trouble, how grievous soever, should indispose us for prayer. (2.) They sang praises to God. They praised God; for we must in every thing give thanks. We never want matter for praise, if we do not want a heart. And what should put the heart of a child of God out of tune for this duty if a dungeon and a pair of stocks will not do it? They praised God that they were counted worthy to suffer shame for his name, and that they were so wonderfully supported and borne up under their sufferings, and felt divine consolations so sweet, so strong, in their souls. Nay, they not only praised God, but they sang praises to him, in some psalm, or hymn, or spiritual song, either one of David's, or some modern composition, or one of their own, as the Spirit gave them utterance. As our rule is that the afflicted should pray, and therefore, being in affliction, they prayed; so our rule is that the merry should sing psalms (Jam 5:13), and therefore, being merry in their affliction, merry after a godly sort, they sang psalms. This proves that the singing of psalms is a gospel ordinance, and ought to be used by all good Christians; and that it is instituted, not only for the expressing of their joys in a day of triumph, but for the balancing and relieving of their sorrows in a day of trouble. It was at midnight that they sang psalms, according to the example of the sweet psalmist of Israel (Psa 119:62): At midnight will I rise to give thanks unto thee. (3.) Notice is here taken of the circumstance that the prisoners heard them. If the prisoners did not hear them pray, yet they heard them sing praises. [1.] It intimates how hearty they were in singing praises to God; they sang so loud that, though they were in the dungeon, they were heard all the prison over; nay, so loud that they woke the prisoners: for we may suppose, being at midnight, they were all asleep. We should sing psalms with all our heart. The saints are called upon to sing aloud upon their beds, Psa 149:5. But gospel grace carries the matter further, and gives us an example of those that sang aloud in the prison, in the stocks. [2.] Though they knew the prisoners would hear them, yet they sang aloud, as those that were not ashamed of their Master, nor of his service. Shall those that would sing psalms in their families plead, in excuse for their omission of the duty, that they are afraid their neighbours should hear them, when those that sing profane songs roar them our, and care not who hears them? [3.] The prisoners were made to hear the prison-songs of Paul and Silas, that they might be prepared for the miraculous favour shown to them all for the sake of Paul and Silas, when the prison-doors were thrown open. By this extraordinary comfort with which they were filled it was published that he whom they preached was the consolation of Israel. Let the prisoners that mean to oppose him hear and tremble before him; let those that are faithful to him hear and triumph, and take of the comfort that is spoken to the prisoners of hope, Zac 9:12.

2. God heartened them wonderfully by his signal appearances for them, Act 16:26. (1.) There was immediately a great earthquake; how far it extended we are not told, but it was such a violent shock in this place that the very foundations of the prison were shaken. While the prisoners were hearkening to the midnight devotions of Paul and Silas, and perhaps laughing at them and making a jest of them, this earthquake would strike a terror upon them, and convince them that those men were the favourites of Heaven, and such as God owned. We had the house of prayer shaken, in answer to prayer, and as a token of God's acceptance of it, Act 4:31. Here the prison shaken. The Lord was in these earthquakes, to show his resentment of the indignities done to his servants, to testify to those whose confidence is in the earth the weakness and instability of that which they confide, and to teach people that, though the earth be moved, yet they need not fear. (2.) The prison-doors were thrown open, and the prisoners' fetters were knocked off: Every man's bands were loosed. Perhaps the prisoners, when they heard Paul and Silas pray and sing psalms, admired them, and spoke honourably of them, and said what the damsel had said of them, Surely, these men are the servants of the living God. To recompense them for, and confirm them in, their good opinion of them, they share in the miracle, and have their bands loosed; as afterwards God gave to Paul all those that were in the ship with him (Act 27:24), so now he gave him all those that were in the prison with him. God hereby signified to these prisoners, as Grotius observes, that the apostles, in preaching the gospel, were public blessings to mankind, as they proclaimed liberty to the captives, and the opening of the prison-doors to those that were bound, Isa 61:1. Et per eos solvi animorum vincula - and as by them the bonds of souls were unloosed.

II. The persecutors designed to stop the progress of the gospel, that no more might embrace it; thus they hoped to ruin the meeting by the river side, that no more hearts should be opened there; but here we find converts made in the prison, that house turned into a meeting, the trophies of the gospel's victories erected there, and the jailer, their own servant, become a servant of Christ. It is probable that some of the prisoners, if not all, were converted; surely the miracle wrought on their bodies, in loosing their bands, was wrought on their souls too. See Job 36:8-10; Psa 107:14, Psa 107:15. But it is only the conversion of the jailer that is recorded.

1. He is afraid he shall lose his life, and Paul makes him easy as to this care, Act 16:27, Act 16:28. (1.) He awoke out of his sleep. It is probable that the shock of the earthquake woke him, and the opening of the prison-doors, and the prisoners' expressions of joy and amazement, when in the dark they found their bands loosed, and called to tell one another what they felt: this was enough to awaken the jailer, whose place required that he should not be hard to wake. This waking him out of his sleep signified the awakening of his conscience out of its spiritual slumber. The call of the gospel is, Awake, thou that sleepest (Eph 5:14), like that of Jonah, Jon 1:6. (2.) He saw the prison-doors open, and supposed, as well he might, that the prisoners had fled; and then what would become of him? He knew the Roman law in that case, and it was executed not long ago upon the keepers out of whose hands Peter escaped, Act 12:19. It was according to that of the prophet, Kg1 20:39, Kg1 20:42, Keep this man; if he be missing, thy life shall go for his life. The Roman lawyers after this, in their readings upon the law, De custodia reorum - The custody of criminals (which appoints that the keeper should undergo the same punishment that should have been inflicted on the prisoner if he let him escape), take care to except an escape by miracle. (3.) In his fright he drew his sword, and was going to kill himself, to prevent a more terrible death, and expected one, a pompous ignominious death, which he knew he was liable to for letting his prisoners escape and not looking better to them; and the extraordinarily strict charge which the magistrates gave him concerning Paul and Silas made him conclude they would be very severe upon him if they were gone. The philosophers generally allowed self-murder. Seneca prescribes it as the last remedy which those that are in distress may have recourse to. The Stoics, notwithstanding their pretended conquest of the passions, yielded thus far to them. And the Epicureans, who indulged the pleasures of sense, to avoid its pains chose rather to put an end to it. This jailer thought there was no harm in anticipating his own death; but Christianity proves itself to be of God by this, that it keeps us to the law of our creation - revives, enforces, and establishes it, obliges us to be just to our own lives, and teaches us cheerfully to resign them to our graces, but courageously to hold them out against our corruptions. (4.) Paul stopped him from his proceeding against himself (Act 16:28): He cried with a loud voice, not only to make him hear, but to make him heed, saying, Do not practise any evil to thyself; Do thyself no harm. All the cautions of the word of God against sin, and all appearances of it and approaches to it, have this tendency, "Do thyself no harm. Man, woman, do not wrong thyself, nor ruin thyself; hurt not thyself, and then none else can hurt thee; do not sin, for nothing else can hurt thee." Even as to the body, we are cautioned against those sins which do harm to it, and are taught to hate our own flesh, but to nourish and cherish it. The jailer needs not fear being called to an account for the escape of his prisoners, for they are all here. It was strange that some of them did not slip away, when the prison-doors were opened, and they were loosed from their bands; but their amazement held them fast, and, being sensible it was by the prayers of Paul and Silas that they were loosed, they would not stir unless they stirred; and God showed his power in binding their spirits, as much as in loosing their feet.

2. He is afraid he shall lose his soul, and Paul makes him easy as to this care too. One concern leads him to another, and a much greater; and, being hindered from hastening himself out of this world, he begins to think, if he had pursued his intention, whither death would have brought him, and what would have become of him on the other side death - a very proper thought for such as have been snatched as a brand out of the fire, when there was but a step between them and death. Perhaps the heinousness of the sin he was running into helped to alarm him.

(1.) Whatever was the cause, he was put into a great consternation. The Spirit of God, that was sen to convince, in order to his being a Comforter, struck a terror upon him, and startled him. Whether he took care to shut the prison-doors again we are not told. Perhaps he forgot this as the woman of Samaria, when Christ had impressed convictions on her conscience, left her water-pot and forgot her errand to the well; for he called for a light with all speed, and sprang in to the inner prison, and came trembling to Paul and Silas. Those that have sin set in order before them, and are made to know their abominations, cannot but tremble at the apprehension of their misery and danger. This jailer, when he was thus made to tremble, could not apply to a more proper person than to Paul, for it had once been his own case; he had been once a persecutor of good men, as this jailer was - had cast them into prison, as he kept them - and when, like him, he was made sensible of it, he trembled, and was astonished; and therefore he was able to speak the more feelingly to the jailer.

(2.) In this consternation, he applied to Paul and Silas for relief. Observe, [1.] How reverent and respectful his address to them is: He called for a light, because they were in the dark, and that they might see what a fright he was in; he fell down before them, as one amazed at the badness of his own condition, and ready to sink under the load of his terror because of it; he fell down before them, as one that had upon his spirit an awe of them, and of the image of God upon them, and of their commission from God. It is probable that he had heard what the damsel said of them, that they were the servants of the living God, who showed to them the way of salvation, and as such he thus expressed his veneration for them. He fell down before them, to beg their pardon, as a penitent, for the indignities he had done them, and to beg their advice, as a supplicant, what he should do. He gave them a title of respect, Sirs, kurioi - lords, masters; just now it was, Rogues and villains, and he was their master; but now, Sirs, lords, and they are his masters. Converting grace changes people's language of and to good people and good ministers; and, to such as are thoroughly convinced of sin, the very feet of those that bring tidings of Christ are beautiful; yea, though they are disgracefully fastened in the stocks. [2.] How serious his enquiry is: What must I do to be saved? First, His salvation is now his great concern, and lies nearest his heart, which before was the furthest thing from his thoughts. Not, What shall I do to be preferred, to be rich and great in the world? but, What shall I do to be saved? Secondly, He does not enquire concerning others, what they must do; but concerning himself, "What must I do?" It is his own precious soul that he is in care about: "Let others do as they please; tell me what I must do, what course I must take." Thirdly, He is convinced that something must be done, and done by him too, in order to his salvation: that it is not a thing of course, a thing that will do itself, but a thing about which we must strive, wrestle, and take pains. He asks not, "What may be done for me?" but, "What shall I do, that, being now in fear and trembling, I may work out my salvation?" as Paul speaks in his epistle to the church at Philippi, of which this jailer was, perhaps with respect to his trembling enquiry here, intimating that he must not only ask after salvation (as he had done), but work out his salvation with a holy trembling, Phi 2:12. Fourthly, He is willing to do any thing: "Tell me what I must do, and I am here ready to do it. Sirs, put me into any way, if it be but the right way, and a sure way; though narrow, and thorny, and uphill, yet I will walk in it." Note, Those who are thoroughly convinced of sin, and truly concerned about their salvation, will surrender at discretion to Jesus Christ, will give him a blank to write what he pleases, will be glad to have Christ upon his own terms, Christ upon any terms. Fifthly, He is inquisitive what he should do, is desirous to know what he should do, and asks those that were likely to tell him. If you will enquire, enquire ye, Isa 21:12. Those that set their faces Zionward must ask the way thither, Jer 50:5. We cannot know it of ourselves, but God has made it known to us by his word, has appointed his ministers to assist us in consulting the scriptures, and has promised to give his Holy Spirit to those that ask him, to be their guide in the way of salvation. Sixthly, He brought them out, to put this question to them, that their answer might not be by duress or compulsion, but that they might prescribe to him, though he was their keeper, with the same liberty as they did to others. He brings them out of the dungeon, in hopes they will bring him out of a much worse.

(3.) They very readily directed him what he must do, Act 16:31. They were always ready to answer such enquiries; though they are cold, and sore, and sleepy, they do not adjourn this cause to a more convenient time and place, do not bod him come to them the next sabbath at their meeting-place by the river side, and they will tell him, but they strike while the iron is hot, take him now when he is in a good mind, lest the conviction should wear off. Now that God begins to work, it is time for them to set in as workers together with God. They do not upbraid him with his rude and ill carriage towards them, and his going beyond his warrant; all this is forgiven and forgotten, and they are as glad to show him the way to heaven as the best friend they have. They did not triumph over him, though he trembled; they gave him the same directions they did to others, Believe in the Lord Jesus Christ. One would think they should have said, "Repent of thy abusing us, in the first place." No, that is overlooked and easily passed by, if he will but believe in Christ. This is an example to ministers to encourage penitents, to meet those that are coming to Christ and take them by the hand, not to be hard upon any for unkindness done to them, but to seek Christ's honour more than their own. Here is the sum of the whole gospel, the covenant of grace in a few words: Believe in the Lord Jesus Christ, and thou shalt be saved, and thy house. Here is, [1.] The happiness promised: "Thou shalt be saved; not only rescued from eternal ruin, but brought to eternal life and blessedness. Though thou art a poor man, an under-jailer or turnkey, mean and of low condition in the world, yet this shall be no bar to thy salvation. Though a great sinner, though a persecutor, yet thy heinous transgressions shall be all forgiven through the merits of Christ; and thy hard embittered heart shall be softened and sweetened by the grace of Christ, and thus thou shalt neither die for thy crime nor die of thy disease." [2.] The condition required: Believe in the Lord Jesus Christ. We must admit the record that God hath given in his gospel concerning his Son, and assent to it as faithful, and well worthy of all acceptation. We must approve the method God has taken of reconciling the world to himself by a Mediator; and accept of Christ as he is offered to us, and give up ourselves to be ruled and taught and saved by him. This is the only way and a sure way to salvation. No other way of salvation than by Christ, and no other way of our being saved by Christ than by believing in him; and no danger of coming short if we take this way, for it is the way that God has appointed, and he is faithful that has promised. It is the gospel that is to be preached to every creature, He that believes shall be saved. [3.] The extension of this to his family: Thou shalt be saved, and thy house; that is, "God will be in Christ a God to thee and to thy seed, as he was to Abraham. Believe, and salvation shall come to thy house, as Luk 19:9. Those of thy house that are infants shall be admitted into the visible church with thee, and thereby put into a fair way for salvation; those that are grown up shall have the means of salvation brought to them, and, be they ever so many, let them believe in Jesus Christ and they shall be saved; they are all welcome to Christ upon the same terms."

(4.) They proceeded to instruct him and his family in the doctrine of Christ (Act 16:32): They spoke unto him the word of the Lord. He was, for aught that appears, an utter stranger to Christ, and therefore it is requisite he should be told who this Jesus is, that he may believe in him, Joh 9:36. And, the substance of the matter lying in a little compass, they soon told him enough to make his being baptized a reasonable service. Christ's ministers should have the word of the Lord so ready to them, and so richly dwelling in them, as to be able to give instructions offhand to any that desire to hear and receive them, for their direction in the way of salvation. They spoke the word not only to him, but to all that were in his house. Masters of families should take care that all under their charge partake of the means of knowledge and grace, and that the word of the Lord be spoken to them; for the souls of the poorest servants are as precious as those of their masters, and are bought with the same price.

(5.) The jailer and his family were immediately baptized, and thereby took upon them the profession of Christianity, submitted to its laws, and were admitted to its privileges, upon their declaring solemnly, as the eunuch did, that they believed that Jesus Christ is the Son of God: He was baptized, he and all his, straightway. Neither he nor any of his family desired time to consider whether they should come into baptismal bonds or no; nor did Paul and Silas desire time to try their sincerity and to consider whether they should baptize them or no. But the Spirit of grace worked such a strong faith in them, all on a sudden, as superseded further debate; and Paul and Silas knew by the Spirit that it was a work of God that was wrought in them: so that there was no occasion for demur. This therefore will not justify such precipitation in ordinary cases.

(6.) The jailer was hereupon very respectful to Paul and Silas, as one that knew not how to make amends for the injury he had done to them, much less for the kindness he had received from them: He took them the same hour of the night, would not let them lie a minute longer in the inner prison; but, [1.] He washed their stripes, to cool them, and abate the smart of them; to clean them from the blood which the stripes had fetched. It is probable that he bathed them with some healing liquor, as the good Samaritan helped the wounded man by pouring in oil and wine. [2.] He brought them into his house, bade them welcome to the best room he had, and prepared his best bed for them. Now nothing was thought good enough for them, as before nothing bad enough. [3.] He set meat before them, such as his house would afford, and they were welcome to it, by which he expressed the welcome which his soul gave to the gospel. They had spoken to him the word of the Lord, had broken the bread of life to him and his family; and he, having reaped so plentifully of their spiritual things, thought it was but reasonable that they should reap of his carnal things, Co1 9:11. What have we houses and tables for but as we have opportunity to serve God and his people with them?

(7.) The voice of rejoicing with that of salvation was heard in the jailer's house; never was such a truly merry night kept there before: He rejoiced, believing in God, with all his house. There was none in his house that refused to be baptized, and so made a jar in the harmony; but they were unanimous in embracing the gospel, which added much to the joy. Or it may be read, He, believing in God, rejoiced all the house over; panoiki - he went to every apartment, expressing his joy. Observe, [1.] His believing in Christ is called believing in God, which intimates that Christ is God, and that the design of the gospel is so far from being to draw us from God (saying, Go serve other gods, Deu 13:2) that it has a direct tendency to bring us to God. [2.] His faith produced joy. Those that by faith have given up themselves to God in Christ as theirs have a great deal of reason to rejoice. The eunuch, when he was converted, went on his way rejoicing; and here the jailer rejoiced. The conversion of the nations is spoken of in the Old Testament as their rejoicing, Psa 67:4; Psa 96:11. For, believing, we rejoice with joy unspeakable, and full of glory. Believing in Christ is rejoicing in Christ. [3.] He signified his joy to all about him. Out of the abundance of the joy in his heart, his mouth spoke to the glory of God, and their encouragement who believed in God too. Those who have themselves tasted the comforts of religion should do what they can to bring others to the taste of them. One cheerful Christian should make many.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

And at midnight Paul and Silas prayed and sang praises--literally, "praying, were singing praises"; that is, while engaged in pouring out their hearts in prayer, had broken forth into singing, and were hymning loud their joy. As the word here employed is that used to denote the Paschal hymn sung by our Lord and His disciples after their last Passover (Mat 26:30), and which we know to have consisted of Psa. 113:1-118:29, which was chanted at that festival, it is probable that it was portions of the Psalms, so rich in such matter, which our joyous sufferers chanted forth; nor could any be more seasonable and inspiring to them than those very six Psalms, which every devout Jew would no doubt know by heart. "He giveth songs in the night" (Job 35:10). Though their bodies were still bleeding and tortured in the stocks, their spirits, under "the expulsive power of a new affection," rose above suffering, and made the prison wails resound with their song. "In these midnight hymns, by the imprisoned witnesses for Jesus Christ, the whole might of Roman injustice and violence against the Church is not only set at naught, but converted into a foil to set forth more completely the majesty and spiritual power of the Church, which as yet the world knew nothing of. And if the sufferings of these two witnesses of Christ are the beginning and the type of numberless martyrdoms which were to flow upon the Church from the same source, in like manner the unparalleled triumph of the Spirit over suffering was the beginning and the pledge of a spiritual power which we afterwards see shining forth so triumphantly and irresistibly in the many martyrs of Christ who were given up as a prey to the same imperial might of Rome" [NEANDER in BAUMGARTEN].

and the prisoners heard them--literally, "were listening to them," that is, when the astounding events immediately to be related took place; not asleep, but wide awake and rapt (no doubt) in wonder at what they heard.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 25. At midnight Paul and Silas - sang praises] Though these holy men felt much, and had reason to fear more, yet they are undismayed, and even happy in their sufferings: they were so fully satisfied that they were right, and had done their duty, that there was no room for regret or self-reproach. At the same times they had such consolations from God as could render any circumstances not only tolerable, but delightful. They prayed, first, for grace to support them, and for pardon and salvation for their persecutors; and then, secondly, sang praises to God, who had called them to such a state of salvation, and had accounted them worthy to suffer shame for the testimony of Jesus. And, although they were in the inner prison, they sang so loud and so heartily that the prisoners heard them.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(25) And at midnight Paul and Silas prayed, and sang praises.—Better, praying, they Were singing hymns, the Greek expressing one act rather than two. The act was, we may believe, habitual, and they would not intermit it even in the dungeon, and fastened as they were, so that they could not kneel. The hymn may have been one of the prayer-psalms of David, or possibly one of those, of which Pliny speaks in his letters, and which may well have been in use half a century earlier, in which men offered adoration to Christ as God (Epist. x. 96). The words of Tertullian to the martyrs of his time may well be quoted: Nihil crus sentit in nervo quum animus in cælo est; Etsi corpus detinetur, omnia spiritui patent—“The leg feels not the stocks when the mind is in heaven. Though the body is held fast, all things lie open in the spirit” (ad Mart. c. 2).

And the prisoners heard them.—Better, were listening eagerly, the kind of listening which men give to a musical performance. Never before, we may be sure, had those outcasts and criminals heard such sounds in such a place. For the most part those vaults echoed only with wild curses and foul jests.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

25. And at midnight] Sleep being out of the question, they passed the night in devotions. The imperfect tenses of the verbs in this verse imply that the prayers and singing were continued. But it is unnecessary to render (as R. V.) “Paul and Silas were praying … and the prisoners were listening, &c.”

unto God] Whose bondservants the damsel had called them (Act_16:17). Now they are in bonds for His name, and He gives them His comfort and refreshing in a manner strange to those who are not His servants.

and the prisoners heard them] The inner prison appears to have held more than Paul and Silas, or it may be that bars in the inner walls allowed the sound to pass into other cells. The verb is not the common one for “hearing,” and is rarely found anywhere. It indicates attentive hearkening.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And at midnight Paul and Silas prayed, When others were asleep, and all things were still and quiet; See Gill on Psa 119:62, and they prayed doubtless for themselves, for their deliverance in God's time and way, and for support under their present afflictions; and for supplies of grace, to enable them to bear with patience and cheerfulness, until an issue was put to them; and for their enemies, and, particularly it may be for the jailer, who had used them so ill; and for the churches of Christ, for all the saints, and for the spread and success of the Gospel:

and sang praises unto God; or "sang an hymn to God", very likely one of David's psalms, or hymns: for the book of Psalms is a book, of hymns, and several of the psalms are particularly called hymns; this showed not only that they were cheerful, notwithstanding the stripes that were laid upon them, and though their feet were made fast in the stocks, and they were in the innermost prison, in a most loathsome and uncomfortable condition; and though they might be in expectation of greater punishment, and of death itself; but also that they were thankful and glorified God, who had counted them worthy to suffer for his name's sake:

and the prisoners heard them; for it seems there were other prisoners besides them, and who were in the outer prison: and from hence it appears, that their prayer was not merely mental; nor was their singing praises only a making melody in their hearts, but were both vocal; and it might be chiefly for the sake of the prisoners, that they both prayed and praised in this manner, that they might hear and be converted; or at least be convicted of the goodness of the cause, for which the apostles suffered.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

25 And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them.

Ver. 25. Sang praises unto God] His presence turns a prison into a palace, into a paradise. "From the delectable orchard of the Leonine prison;" so the Italian martyr Algerius dated his letter to a friend. "I was carried to the coalhouse," saith Mr Philpot, "where I with my fellows do rouse together in the straw as cheerfully, we thank God, as others do in their beds of down." Philip, Landgrave of Hesse, being a long time prisoner under Charles V, was demanded what upheld him at that time? He answered, that he felt the divine consolations of the martyrs.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And at midnight - Probably their painful posture, and the sufferings of their recent scourging, prevented their. sleeping. Yet, though they had no repose, they had a quiet conscience, and the supports of religion.

Prayed - Though they had suffered much, yet they had reason to apprehend more. They sought, therefore, the sustaining grace of God.

And sang praises - Compare the notes on Job 35:10. Nothing but religion would have enabled them to do this. They had endured much, but they had cause still for gratitude. The Christian may find more true joy in a prison than the monarch on his throne.

And the prisoners heard them - And doubtless with astonishment. Prayer and praise are not common in a prison. The song of rejoicing and the language of praise is not usual among men lying bound in a dungeon. From this narrative we may learn:

(1) That the Christian has the sources of his happiness within him. External circumstances cannot destroy his peace and joy. In a dungeon he may find as real happiness as on a throne. On the cold earth, beaten and bruised, he may be as truly happy as on a bed of down.

(2) The enemies of Christians cannot destroy their peace. They may incarcerate the body, but they cannot bind the spirit, They may exclude from earthly comforts, but they cannot shut them out from the presence and sustaining grace of God.

(3) We see the value of a good conscience. Nothing else can give peace; and amidst the wakeful hours of the night, whether in a dungeon or on a bed of sickness, it is of more value than all the wealth of the world.

(4) We see the inestimable worth of the religion of Christ. It fits for all scenes; supports in all trials; upholds by day or by night; inspires the soul with confidence in God; and puts into the lips the songs of praise and thanksgiving.

(5) We have here a sublime and holy scene which sin and infidelity could never furnish. What more sublime spectacle has the earth witnessed than that of scourged and incarcerated men, suffering from unjust and cruel inflictions, and anticipating still greater sorrows; yet, with a calm mind, a pure conscience, a holy joy, pouring forth their desires and praises at midnight, into the ear of the God who always hears prayer! The darkness, the stillness, the loneliness, all gave sublimity to the scene, and teach us how invaluable is the privilege of access to the throne of mercy in this suffering world.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

No time or place where prayer is not acceptable unto God, and prevalent with him; nay, it sounds the sweeter when on the waters of affliction a good man pours it forth unto God.

Sang praises unto God, that they were counted worthy to suffer for Christ: and being all things are overruled for the good, and conduce to the advantage, of them that love God, Rom 8:28, they owe unto God thanks for all things through Jesus Christ, which is also required of them, Eph 5:20.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

25. Midnight—When perfect exhaustion from scourge and stocks might have been expected.

Praises unto God—For the high privilege of suffering for Christ. Here, as in the case of Stephen, the joy of the martyr in suffering was displayed for an example to all who should suffer. So by glorious suffering the cause of a suffering Master should triumph. Herein the moral glory of Christianity is unsurpassable. No higher attainment can humanity gain than the power to suffer for righteousness.

Prisoners heard them—God meant this midnight song not only for the sufferers’ joy, but for the prisoners’ hearing. Let men know how Jesus is glorified in the exultation of his martyrs.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

But about for and at, A.V.; were praying and singing hymns for prayed and sang praises, A.V.; were listening to (imperfect) for heard, A.V. Prayed, etc. Their proseuche was now the dungeon and the sleeks. But, though they were but two, the Lord was in the midst of them, according to his promise, and manifested his gracious presence in the striking deliverance which follows. Were listening to them; ejpakroaomai, found only here in the New Testament. But the substantive, ejpakroasiv, hearkening ("to hearken," A.V.), occurs in the LXX of 1Sa_15:22. What a scene I The dark inner dungeon; the prisoners fast in the stocks, their backs still bleeding and smarting from the stripes; the companionship of criminals and outcasts of society; the midnight hour; and not groans, or curses, or complaints, but joyous trustful songs of praise ringing through the vault! while their companions in the jail listened with astonishment to the heavenly sound in that place of shame wad sorrow.

Light in the darkness.

about midnight," etc. Power of facts to speak for Christ. The miracles of Christ accompanied his message. "Believe the works." We must push this evidence of facts on unbelievers, because they are not prepared to open their hearts to the truth.

I A BRIGHT EXAMPLE OF FAITH.

1. It overcame fear, shame, suffering.

2. It lay hold of the future praying and praising, under the influence of hope. The time was midnight, but there was morning in their souls.

3. It was faith which was proved by experience; they remembered past deliverances. "His love in time past," etc.

II GOD WORKS WITH HIS PEOPLE.

1. He opens their lips, when the world would shut them. The inner prison and the stocks cannot silence truth. The audience is there the prisoners and the Roman jailor.

2. Fellow-workers called in. The earth helped the woman". (Rev_12:16) God is doing much under the surface of events. Streams of providential government unite with streams of spiritual influence. The revival of intelligence and humanism preceding the Reformation. The two great currents of the eighteenth century, spiritual and political; and now science helps the advancement of Christianity.

3. Leave God to find opportunity for us. Be patient, and hope to the end. The trouble of Christianity to the world works out peace. R.

Christian triumph over circumstances.

It is hardly possible to exaggerate in describing the sufferings of St. Paul and his companion on this occasion. The frailty of St. Paul"s frame and the sensitiveness of his nervous constitution must be taken into account. Moreover, he appears to have hardly recovered from a very serious illness. Canon Farrar says, "It was the first of three such scourgings with the rods of Roman lictors which Paul endured, and it is needless to dwell even for a moment on its dangerous and lacerating anguish. We, in these modern days, cannot read without a shudder even of the flogging of some brutal garotter, and our blood would run cold with unspeakable horror if one such incident, or anything which remotely resembled it, had occurred in the life of a Henry Martyn or a Coleridge Patteson. But such horrors occurred eight times at least in the story of one whose frame was more frail with years of suffering than that of our English missionaries." With their wounds untended, St. Paul and Silas were roughly thrust into the inner prison, a foul and loathsome dungeon, there to sit for hours with cramped limbs, shivering in the dampness and cold. Everything in their circumstances was against them, and yet "with heroic cheerfulness they solaced the long black hours of midnight with prayer and hymns." They would doubtless sing well-known psalms, and selections may readily be made of such as would precisely suit their purpose. It is a remarkable incident. It is a triumph of character; a triumph of grace; a sublime declaration of what Christ"s realized presence can be to the suffering believer. He can give "songs in the night." Making the incidents the subject of meditation, we observe

I THE UNITY OF BODY AND SOUL. A unity so complete that the one never can suffer without the sympathetic suffering of the other. If the soul be depressed or distressed, the nervous condition of the body is sure to respond. Vigorous bodily health can never be known when the mind is diseased or the soul overworn and troubled. And, on the other hand, depression of soul comes oftentimes out of pain of body; and as long as the pain is limited the depression continues. It is singular to note that a prolonged little frailty is more trying to the spirit than a sudden and intense distress or pain. The soul seems to make a great effort to meet a great occasion, but fails to resist a continuous wearying influence. Illustration may be taken from various classes of physical and mental sufferers. It may be shown how often spiritual doubt and distress are found to be due to the sympathy between the body and the soul. And, in view of this, the infinite tenderness of God"s dealings with us may be urged. Most gracious God, "he knoweth our frame, he remembereth that we are dust!

II THE DIVORCE OF BODY AND SOUL. It can be said that "as the outward man perishes, the inward man is renewed day by day." The records of the afflicted will bear out the statement that, under two circumstances or conditions, the soul may force itself free of the body and rise above bodily reach in the power of its own life.

1. When pain is extreme. Illustrate from martyrology, or from records of great sufferers. There seems to be a possibility of pain reaching such an extreme as to swing the body loose from the soul, and leave the soul free to sing. This we may, perhaps, see in the ease of St. Paul; the very intensity of his suffering in part explains his triumph.

2. When the soul-life is strong. Swelling into power under sudden impulse, as in the martyrs; nourished into a holy fullness of vigor, as in the afflicted and diseased, and as in St. Paul.

III THE FULFILLMENT OF DIVINE PROMISES IN THIS MASTERY OF THE SOUL OVER THE BODY. Such promises in the Old Testament as, "When thou passest through the waters, I will be with thee," etc. And in the New Testament as, "Lo, I am with you always, even unto the end of the world." Impress what a holy witness is made for God by all Christian sufferers who can win calmness, submission, and peace, and even sing their "songs in the night. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Paul and Silas sung a hymn to God - Notwithstanding weariness, hunger stripes, and blood. And the prisoners heard - A song to which they were not accustomed.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

prayed

Lit. were praying and singing hymns.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

The earthquake at midnight:

v. 25. And at midnight Paul and Silas prayed, and sang praises unto God; and the prisoners heard them.

v. 26. And suddenly there was a great earthquake, so that the foundations of the prison were shaken; and immediately all the doors were opened, and every one’s bands were loosed.

v. 27. And the keeper of the prison awaking out of his sleep, and seeing the prison-doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled.

v. 28. But Paul cried with a loud voice, saying, Do thyself no harm; for we are all here.

Peter had calmly slept in prison on the night before his execution was to take place, chap. 12:6. And here these two disciples, with their backs aching and bleeding from the merciless whipping, with their legs cramped in the instrument of torture, and their minds smarting with the sense of injustice which they had suffered, were able to put all thoughts of the torture aside and to pray. And in prayer they even got the necessary strength to sing hymns to God, to praise Him in psalms. Paul and Silas were singing, and the other prisoners were listening with attentive interest. It was a service of praise and thanksgiving such as had been rarely seen in this world, the first one of many similar ones held by Christian martyrs in the dungeons. But suddenly a great earthquake rocked the prison, with such force as to shake its very foundations. And as a result of the shaking not only were all the doors opened at that same moment, but also the fetters of all the prisoners were loosened, taken off. The Lord of the Christians is stronger than the enemies that attempt to murder His servants. It is an easy matter for Him to save them that are His own. The jailer, awakened from his sleep by the shock, came to the full realization of the situation with one sudden shock. One glance sufficed to show him the open doors of the prison, and since he concluded that the prisoners must surely have escaped, he drew his sword from its sheath with the intention of committing suicide; for death was the penalty for allowing prisoners to escape. All this, of course, did not occur without some commotion and outcry, a fact which quickly informed Paul of the situation, who thereupon with a loud voice both hindered the proposed suicide and gave the jailer the reassurance which was most apt to restore his self-control: Do nothing of harm to yourself; all of us are here. Not one of the prisoners had made an attempt to escape, though there was nothing to hinder them. It was either that they were panic-stricken on account of the earthquake, or that the behavior of Paul and Silas had so deeply impressed them that they were lost in admiration of the courage exhibited by the two tortured prisoners. Many of them undoubtedly saw a connection between the prayer of the apostles and the earthquake, and were moved to admire the almighty power of God.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

The apostles are here, by Satan and his instruments, cast into prison; but observe, they had their prison-comforts.

1. The joy of their hearts runs out at their lips: they sang praises unto God, when their bodies were in prison, and their feet were in the stocks; these holy servants of God were not only meek and patient, but joyous and cheerful under persecution, rejoicing that they were counted worthy to suffer shame for him who had undergone so much indignity and shame for them.

2. They enjoy sweet communion with God in prayer: At midnight they prayed, and the prisoners heard them. No place can be improper, no time unseasonable, for prayer. No prison can bolt out God, nor deprive us of our communion with him: prayer will get up to heaven in spite of all opposition either of hell or earth.

Observe, 3. How sudden the answer, and how sensible the return of prayer was which the Lord graciously gave his suffering servants: Suddenly there was a great earthquake. This earthquake was an infallible sign of God’s audience; that he heard them, and would stand by them.

Observe, 4. The powerful efficacy of St. Paul’s prayer: his prayer shook the heavens, the heavens shook the earth, the earth shook the prison, even to the very foundations of it. Prayer has a divine kind of omnipotency in it: Vincit invincibilem et light omnipotentem: "It overcomes God with his own strength."

Observe, 5. What influence this earthquake had upon the gaoler: it occcasioned such an heartquake in him, that to give himself ease, silly soul, he resolves to murder himself.

Lord! how miserable are the consolations which the carnal and unregenerate world have recourse and fly unto, when trouble and distress take hold upon them! They run to an halter, to rid them of their trouble, having no God to go unto, and thereby plunge themselves into endless troubles, yea, eternal torments.

Observe, lastly, How kind the apostle was to his cruel keeper: he that hurt the apostles’ feet with the stocks, hears the apostles crying unto him in the midst of the earthquake, Do thyself no harm. Good men ever have been, and are, men of tender and compassionate dispositions; not so solicitous for their own liberties, as for others’ lives. The apostles might have held their peace, and suffered the gaoler to have slain himself, and thereby made their own escape; but they preferred the gaoler’s eternal salvation before their own temporal liberty and happiness: Paul cried with a loud voice, saying, Do thyself no harm.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

25. The condition of the two brethren, as night drew on, was miserable to a degree scarcely conceivable. Besides the physical pain of sitting in a dark dungeon, with their backs bleeding from the scourge, and feet fastened in the stocks to prevent even the relief which a change of position might afford, their minds were racked with a sense of the deep injustice done them; with the reflection that such was the return they met at the hands of men for whom they had sacrificed their all on earth, and their present reward for faithful service of the Lord; and with the most mournful anticipations of their future fate. Most men, under such circumstances, would have been wild with rage against their persecutors, unconcerned for the fate of an unfriendly world, and full of doubts as to the protecting favor of God. But in the darkest and bitterest hour of their sufferings, these faithful disciples brought forth the richest fruits of their faith and piety. (25) " But at midnight Paul and Silas prayed and sang praises to God, and the prisoners heard them. " Men do not pray when they are enraged, nor when they are hopeless. The soul must recover from the turmoil of violent passion, before it can offer thoughtful prayer. But still greater composure is necessary to induce a disposition to engage in singing. One in deep distress may be soothed by the music of other voices, but is not inclined to join in the song itself. That Paul and Silas prayed at midnight is the clearest evidence that the tempest of their feelings, which must, at the whipping-post, and when first thrust within the dungeon and fastened in the stocks, have driven away all sober thought, and smothered all utterance, had by this time subsided. And that, after praying, they "sang praises to God," shows how quickly the soothing effects of prayer had still further calmed and cheered their spirits. The song they sang was not a plaintive strain, suited to the sorrows of the lonely prisoner; but it swelled up in those firm and animated tones which are suited to the praises of God. How rich the treasures of faith and hope which can thus cheer the gloom of a midnight dungeon, and calm the spirit of the bleeding prisoner of Jesus Christ!

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

25–34. Prayed, and sang praises. Never before had such sounds at midnight been heard from that inner dungeon. Bound, fettered, tortured, the spirit still had liberty, could pray, and praise God. God heard them, too, for there was a great earthquake. See Acts 4:31. It was God's angel to loose their bonds, open the prison doors, and magnify their work.

The keeper … drew out his sword. He was responsible with his life for the safety of his prisoners. Fancying them gone, he determined, like a Roman, to anticipate disgrace by death. Right there at Philippi, Brutus and Cassius had each inflicted self-death. Self-murder was very common among the Romans.

We are all here. Paul and Silas had no inclination of escape; the other prisoners were probably too much astounded.

Called for a light. “Lights” in the Revision. All was darkness. Fell down before Paul and Silas. Awed, believing that they were under Divine protection.

Brought them out. Of the inner prison, probably into the prison court. What must I do to be saved? Saved from suicide, no danger of death because the prisoners are there, awed by the wonderful events, aware that these men preached a new religion and salvation, he asks this question.

Believe on the Lord Jesus Christ. He was a heathen. Faith was the first essential step. To Jews, on the day of Pentecost, already believing Peter's proposition, he said, in answer to the same question, “Repent and be baptized;” but the heathen jailer was not ready for this. Faith must first be wrought, and then that faith, leading to the acceptance of Christ, would save. His faith would save, because it would be the power that would lead him to follow Christ. And thy house. We learn from the next verse that “his house” could listen the word of the Lord, hence were not infants. It was needful to preach the word, for this heathen knew almost nothing of the gospel. In preaching it, Paul preached baptism, for that follows in verse 33.

Washed their stripes. They were all covered with bruises, blood and dust. His heart is now changed and filled with the spirit of mercy. Howson suggests that they were washed in the tank or reservoir within the prison court, supplied by the water from the roof. Here also all were baptized straightway. On the baptism of his household, see notes on verse 15 above.

Brought them into his house. The Revision says “up;” that is, from the court below where he washed their stripes, and was baptized. They were “brought out” (verse 30), the word was preached “in his house” (verse 32), they were then “taken” to the place of baptism (verse 33), after he “brought them into his house” (verse 34). Believing in God with all his house. All his household were, therefore, believers.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

This continues Paul and Silas' time in Philippi in prison and tells what happens to their jailer.

General Information:

The word "them" refers to Paul and Silas.

earthquake, so that the foundations of the prison were shaken

This can be stated in active form. AT: "earthquake which shook the foundations of the prison" (See: Active or Passive)

the foundations of the prison

When the foundations shook, this caused the entire prison to shake. (See: Synecdoche)

all the doors were opened

This can be stated in active form. AT: "all the doors opened" (See: Active or Passive)

everyone's chains were unfastened

This can be stated in active form. AT: "everyone's chains came loose" (See: Active or Passive)

translationWords

Paul

Silas

pray

God

prison

found

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

25. κατὰ δὲ τὸ μεσονύκτιον, and at midnight. Sleep being out of the question they passed the night in devotion. The imperfects ὕμνουν and ἐπηκροῶντο in the verse indicate that the prayers and singing were continued; but we have no means of adequately representing this by idiomatic English.

οἱ δέσμιοι, the prisoners. The inner prison appears to have held more than Paul and Silas, or it may be that bars in the inner walls allowed the sound to pass into other cells. The verb is not the common one for ‘hearing,’ and is rarely found anywhere. It indicates attentive hearkening.

The derived noun ἐπακρόασις is found in LXX. 1Sa 15:22 ἡ ἐπακρόασις ὑπὲρ στέαρ κριῶν, ‘Hearkening [i.e. obedient hearkening] is better than the fat of rams.’

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

25. προσευχ. ὕμν.] Not as E. V., ‘prayed and sang praises,’—but, praying, sang praises, or in their prayers, were singing praises. The distinction of modern times between prayer and praise, arising from our attention being directed to the shape rather than to the essence of devotion, was unknown in these days: see Col 4:2.

‘Nihil crus sentit in nervo, quum animus in cœlo est.’ Tertullian ad Martyres, c. 2, vol. i. p. 623.

The imperfects shew that they were singing, and the prisoners (in the outer prison) listening, when the earthquake happened.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Prayed and sang praises [προσευχομενοι υμνουν] . Lit., praying, they sang hymns. The praying and the praise are not described as distinct acts. Their singing of hymns was their prayer, probably Psalms.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.