Acts 16:28

Act 16:28. Μεγάλῃ, a loud) so as to restrain the man from his purpose.—μηδὲν, no harm) The Christian faith throws open to view the life to come, and yet it has most effectually called men back from αὐτοχειρία, inflicting violence on themselves (suicide).—ἅπαντες, for we all [without exception]) There were many more weighty reasons why he ought not to commit suicide; but Paul lays hold of that one which was most seasonable at the time.

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

Act 16:28 . μηδὲν πράξ . σεαυτῷ κακόν : Blass remarks that the distinction between πράσσειν and ποιεῖν is not always precisely observed in N.T., and takes it as = Attic, μ . ποιησῆς . πράσσειν is not found in St. Matthew or St. Mark and only twice in St. John, whilst by St. Luke it is used six times in his Gospel, thirteen times in Acts, elsewhere in N.T. only by Paul. Philippi was famous in the annals of suicide (C. and H.); see also Plumptre’s note in loco. ἅπαντες γάρ ἐ .: “Multa erant graviora, cur non deberet se interficere; sed Paulus id arripit, quod maxime opportunum erat” Bengel.

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

In means which are especially extraordinary, we ought not to move our foot forward, unless that God goes before us.

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

But Paul cried with a loud voice--the better to arrest the deed.

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

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

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

(28) Do thyself no harm.—Few and simple as the words are, they are eminently characteristic of the love and sympathy which burnt in St. Paul’s heart. For him the suicide which others would have admired, or, at least, have thought of without horror, would have been the most terrible of all forms of death. He could not bear the thought that even the gaoler who had thrust him into the dungeon, should so perish in his despair.

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

28. But Paul cried] The sound of one voice would arrest the action, for at the sight of the open doors he had concluded that all had made use of the opportunity and had escaped.

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.

But Paul cried with a loud voice,.... Knowing by divine revelation, what the jailer was about to do; though being in the innermost prison, in a dark dungeon, he could not see him, unless it can be thought, that the opening of the doors had let in light sufficient; and it may be also, that he knew in the same way, what designs of grace God had towards this man and his family:

saying, do thyself no harm; which is an instance of great tenderness, humanity, and love, to one that had used him and his companion with so much severity and cruelty:

for we are all here; not only Paul and Silas, but the rest of the prisoners also; who either being so intent upon hearing the prayers and praises of the apostles, or so terrified with the earthquake, that they took no notice of their bands being loosed, and so never thought or attempted to make their escape; and as for Paul and Silas, all this happened to them, not for their deliverance in this way, as in the case of Peter, but to show the power of God, what he could do, and his presence with his servants.

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

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

Ver. 28. But Paul cried with a loud voice, &c.] We should likewise cry Cave miser, beware oh wretch, when we see a man busily cutting the throat of his own poor soul, by wilful wickedness, or pitched headlong into hell through despair of God’s mercy. "Of some have compassion making a difference" Jdg 1:22; and others save with fear, pulling them out of the fire of hell, as the angel pulled Lot out of Sodom, and as God pulled Joshua the high priest as "a brand out of the fire," Zec 3:2; This Jerome calleth Sanctam violentiam, optabilem rapinam, a holy violence, a desirable ravage; and the law of God requireth not only our observation, but our preservation; to cause others to keep it, as well as ourselves.

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.

Do thyself no harm - This is the solemn command of religion in his case, and in all others. It enjoins upon people to do themselves no harm by self-murder, whether by the sword, the pistol, the halter; by intemperance, by lust, or by dissipation. In all cases, Christianity seeks the true welfare of man. In all cases, if it were obeyed, people would do themselves no harm. They would promote their own best interests here, and their eternal welfare hereafter.

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

The other prisoners were smitten with amazement; neither did they mind (or it might have been kept from them) that the doors were opened, and their chains loosed: but as for the apostles, the same God who wrought this deliverance for them, might inform them of the intent of it; that by this means the conversion of the jailer and his family was intended; and that their doctrine might be magnified, which had been so much vilified.

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

28. But Paul—Master of the situation here as ever.

Do thyself no harm—A memorable caution, which Christianity addresses, not only to this desperate purposer of suicide, but to every man who is ruining himself by sin, whether in health, in estate, in body, in intellect, in soul. All sinners are suicides, cruel to themselves, relentless upon their own natures.

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

But Paul cried - 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 some immediate notice 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 the prospect into another life, yet it absolutely forbids and effectually prevents a man's discharging himself from this.

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

28. He had already planted the hilt of his sword upon the floor, and was about to cast himself upon the point of it, when Paul, who must now have left his dungeon, saw what he was doing, and arrested his mad purpose. (28) " But Paul cried, with a loud voice, saying, Do yourself no harm, for we are all here. " Reassured by this statement, and by the calmness of the tone in which it was uttered, he drew back from the leap he was about to make into eternity.

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.

28. ἐφώνησεν δὲ φωνῇ μεγάλῃ Παῦλος, but Paul cried with a loud voice. The sound of even one voice would arrest the jailor’s action, for at the sight of the open doors he had concluded that all had made use of the opportunity and had escaped.

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.