Acts 16:34

34. Brought them—The Greek word signifies brought them up: implying that his house was above the prison. All the previous transactions have been below. Rejoiced, πανοικι, whole-housely. Such is the expressive Greek word. And whether these were infants or not, we are to recollect how completely by the Hebrew law, and still more by the Roman law, the family was identified with its head. When Abraham entered into faith with God (Gen_17:23) he “took Ishmael, his son, and all that were born in his house, and all that were bought with his money, every male, etc., and circumcised the flesh of their foreskin in the self-same day.” Still more by the Roman law was the personality of the family lost in the father, who could scourge, sell, or execute them at pleasure. Hence, we cannot fairly understand the various phrases here, thy name, Act_16:31; in his house, Act_16:32; all his, Act_16:33; whole-housely, Act_16:34; otherwise than that all were as infants, with their faith actually submitted to and contained in his faith, under the assumption that all were hereafter to be taught, discipled, and saved in the Christian religion.

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

Act 16:34. Τράπεζαν, a table) Faith makes a man full of alacrity, prudent, and liberal.

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

Act 16:34 . ἀναγαγών τε αὐτοὺς : τε closely connects this second proof of his thankfulness with the first ἀναγ .: “he brought them up into,” R.V.; Blass thinks that the ἀνά means that he brought them up from underground, but it may simply mean that the house was built over the prison; see also Knabenbauer in loco. παρέθηκε τράπ .: the phrase is a classical one, so in Homer, also in Polyb.; so in Homer a separate table is assigned to each guest, Odys. , xvii., 333; xxii., 74. But the word is also used as implying the meal on the table see . and ., cf. Tob 2:2 , παρετέθη μου ἡ τράπεζα , . Psa 77:20 . Paul makes no question about sitting at meat with the uncircumcised (Weiss). ἠγαλλιάσατο : it is suggestive that St. Luke uses the cognate noun of this same verb to describe the intense exulting gladness of the early Church at Jerusalem in their social life, Act 2:46 here was indeed an Agape, a Feast of Love, cf. 1Pe 1:6 ; 1Pe 1:8 ; 1Pe 4:13 (Mat 5:12 , Rev 19:7 ); in St. Luke the word occurs twice in his Gospel, Luk 1:47 , Luk 10:21 , and in Act 2:26 , quotation (see above); not found in classical Greek, but formed probably from ἀγάλλομαι , Hellenistic, often in LXX. At the same time the word πεπιστευκώς , perfect participle, shows that this fulness of joy was caused by his full profession of belief; it was the joy of the Holy Ghost which followed on his baptism: “rejoiced greatly with all his house, having believed on the Lord,” gaudebat quod crediderat , Blass (reading imperfect ἠγαλλιᾶτο , see critical note). See also Viteau, Le Grec du N. T. , p. 194 (1893). πανοικὶ (- εὶ , W.H [299] , App., p. 154), cf. παραπληθεί , Luk 23:18 . In LXX the word is found, Exo 1:1 , but A has - κίᾳ 3Ma 3:27 , where A has also - κίᾳ . On St. Luke’s fondness for πᾶς and its related forms see Friedrich, p. 6. The form preferred in Attic is πανοικησίᾳ . The word in text is found in Jos., Philo, and in Plato, Eryx. , p. 392 C., cf. Blass, in loco , and Proleg. , p. 19.

[299] Westcott and Hort’s The New Testament in Greek: Critical Text and Notes.

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

And when he had brought them into his house, he set meat before them and rejoiced, believing--that is, as the expression implies, "rejoiced because he had believed."

in God--as a converted heathen, for the faith of a Jew would not be so expressed [ALFORD].

with all his house--the wondrous change on himself and the whole house filling his soul with joy. "This is the second house which, in the Roman city of Philippi, has been consecrated by faith in Jesus, and of which the inmates, by hospitable entertainment of the Gospel witnesses, have been sanctified to a new beginning of domestic life, pleasing and acceptable to God. The first result came to pass in consequence simply of the preaching of the Gospel; the second was the fruit of a testimony sealed and ennobled by suffering" [BAUMGARTEN].

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 34. He set meat before them] They were sufficiently exhausted, and needed refreshment; nor had the apostles any such inherent miraculous power as could prevent them from suffering through hunger, or enable them to heal their own grounds. As they were the instruments of bringing health to his soul, he became the instrument of health to their bodies. Genuine faith in Christ will always be accompanied with benevolence and humanity, and every fruit that such dispositions can produce. The jailor believed-brought them into his house-washed their stripes-and set meat before them.

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

34. He rejoiceth that he believed. The external profession of faith was before commended in the jailer; now the inward fruit thereof is described. When he did lodge the apostles, and was not afraid of punishment, but did courteously entertain them in his own house, otherwise than he was enjoined by the magistrate, he did testify that his faith was not idle. And that joy whereof Luke speaketh in this place is a singular good thing, which every man hath from his faith. There is no great torment than an evil conscience; for the unbelievers, though the seek by all means to bring themselves into a certain amazedness, yet because they have no peace with God, they must needs quake and tremble. But admit they perceive not their present torments, yea, they rage and play the madmen through mad and unbridled licentiousness; yet are they never quiet, neither do they enjoy quiet joy. Therefore, sincere and quiet stable joy proceedeth from faith alone, when we perceive that God is merciful to us. In this respect, Zacharias saith, “Rejoice and be glad, O daughter of Sion, behold, they King cometh.” Yea, this effect is everywhere in the Scripture attributed to faith, that it maketh the souls joyful. Therefore, let us know that faith is not a vain or dead imagination, but a lively sealing [sense] of the grace of God, which bringeth perfect joy by reason of the certainty of salvation, whereof it is meet that the wicked be void, who do both fly from the God of peace, and disturb all righteousness.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(34) He set meat before them, and rejoiced.—Literally, set a table before them. The two sufferers may well have needed food. If the tumult had begun, as is probable, as they were going to the proseuclia for morning prayer, at the third hour of the day (9 A.M.), they had probably been fasting for nearly twenty-four hours. They were not likely to have made a meal when they were thrust into the dungeon. The “joy” of the meal reminds us of that noted as a chief feature of the social life of the disciples at Jerusalem in Act_2:46. The new hope, succeeding to the blank despair, brought with it what we may well describe as a new “joy in the Holy Ghost” (Rom_14:17). The absence of the specific term of “breaking bread” excludes the idea of its having been, in the later sense of the term, an eucharistic feast; and St. Paul would probably have hesitated to admit the new convert to the Supper of the Lord without further instruction, such as we find in 1Co_10:15-17; 1Co_11:20-34; but the meal at which the teachers and the disciples, so strangely brought together, now sat down may, at any rate, be thought of as an agape or “feast of charity.” (See Note on Jud_1:12.)

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

34. he set meat (Greek, a table) before them] He would not leave them a moment in the dungeon, but testify to them, how the dawning of faith had filled him with joy.

and rejoiced, believing in God with all his house] The Greek adverb which is represented by the last four words in English would be better combined with the first verb, “and rejoiced with all his house.” (So R. V.) The concluding verb gives the reason for the joy, and would be more fully rendered “having believed in God” or “having believed God.” “To believe on the Lord Jesus” was the exhortation in Act_16:31. By this later expression we understand what was implied in the first. The belief on Jesus is to believe what God has revealed concerning Him. This had been explained in “the word of the Lord” which they had heard—the word which told how Jesus fulfilled all the prophecies, and by His acts on earth shewed that He was the Son of God.

It is scarcely possible to help being struck in this chapter with the account of the effect of the first preaching of the Gospel in Europe. We see at once its universality and its power. The first notable convert is Lydia, the Asiatic settler, a woman evidently of wealth, position and refinement; then the demoniac slave-girl is made an instrument of proclaiming the presence and power of the Most High God; and last, the Roman jailor, of a class, insensible as a rule and hardened by habit, and also disposed to despise the Jews who were the bearers of the message of the Gospel. The converts of Philippi were types and an earnest of how Christ’s cause would make its way.

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 when he had brought them into his house,.... After he and his family had been baptized, either in the pool in the prison, or in the river near the city of Philippi:

he set meat before them; he spread a table for them, with provisions to refresh them after all their fatigue; partly by stripes and imprisonment, partly by the exercises of prayer and praise, and also by the ministration of the word, and the administration of the ordinance of baptism to the jailer and his family:

and rejoiced, believing in God with all his house; he and his rejoiced at the good news, of peace and pardon, righteousness, life, and salvation, which the Gospel brought unto them; they rejoiced in Christ Jesus, in his person, offices, grace and righteousness; believing in him who is truly and properly God, they were filled with joy unspeakable, and full of glory; with a joy that always attends true faith, and which a stranger intermeddles not with; and they rejoiced that they were admitted to the ordinance of Christ, and were among his baptized followers; so the eunuch, after baptism, went on his way rejoicing, Act 8:39.

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

34 And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house.

Ver. 34. And rejoiced, believing] A prick with a pin may and doth many times let out corruption as well as lancing. Some suffer more throes in the new birth, some less. But many meet with greatest trials find terrors after conversion. When men take little fines, they mean to take the more rent.

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.

He set meat before them - Food. Greek: “he placed a table.” The word “meat” formerly meant “food” of all kinds.

And rejoiced - This was the effect of believing. Religion produces joy. See the notes on Act 8:8. He was free from danger and alarm; he had evidence that his sins were forgiven, and that he was now the friend of God. The agitating and alarming scenes of the night had passed away; the prisoners were safe; and religion, with its peace, and pardon, and rejoicings, had visited himself and his family. What a change to be produced in one night! What a difference between the family when Paul was thrust into prison, and when he was brought out and received as an honored guest at the very table of the renovated jailor! Such a change would Christianity produce in every family, and such joy would it diffuse through every household.

With all his house - With all his family. Whether they believed before they were baptized or after is not declared. But the whole narrative would lead us to suppose that, as soon as the jailor believed, he and all his family were baptized. It is subsequently added that they believed also. The joy arose from the fact that they all believed the gospel; the baptism appears to have been performed on account of the faith of the head of the family.

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

Into his house; which was close unto, or a separate part of, the prison, into which they did ascend, being before in a low dungeon.

He set meat before them; Paul and Silas had been long fasting, and in any season of the night it was a mercy to them to have a table spread for them.

Rejoiced; finding the effects of his faith, peace with God, and joy in the Holy Ghost; which was not a little augmented, in that he had his family admitted into the covenant of God’s grace, they also believing, and being baptized.

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

He brought them up and set for when he had brought them he set, A.V.; rejoiced greatly for rejoiced, A.V. (ajgalliaomai), a stronger word than cairein Mat_5:12; 1Pe_1:6 with all his house, having believed in God for believing in God with all his house, A.V.. The word panoiki rendered "with all his house," occurs only here in the New Testament. But it is used by the LXX in Exo_1:1 and elsewhere, and by Josephus, etc. The more classical form is panoikesi or panoikhsia. The A.V. gives the meaning better than the R.V The faith and the joy were both common to the jailor and his house.

Household salvation.

he brought them," etc. The family greatly honored in the Bible. Patriarchal religion the religion of families. The household the unit of the Jewish nation. All true redemption of society must be through individual conversion, but by way of natural relationship.

I THE HOUSEHOLD JOY.

1. A new beginning. Contrast with the old.

2. A new security both against the evils of a disordered earth and the infirmities and sins of human life.

3. A new fellowship. A family may be a Church; daily worship, common service; mutual joy, development of individuality in the light of faith.

II THE HOPE OF THE WORLD.

1. Rapid spread of religion when household faithfulness is maintained.

2. Education is the basis of Christian teaching.

3. The young the hope of the Church.

4. The representative character of Christian profession. We cannot assume responsibility for children, but we can surround them with a circle of light. Our baptism should be their baptism, not instead of the baptism of the Holy Ghost, but in view of it. R.

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

He set a table before them and rejoiced - Faith makes a man joyful, prudent, liberal.

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

See here a special evidence and sweet fruit of the gaoler’s conversion; he brings the apostles, who were the instruments of his conversion, into his house; and having washed their stripes, refreshes their bowels: he set meat before them. The truth of conversion will manifest itself in a thankfulness, and other tokens of respect, towards those whom God has made the instruments of our conversion. True conversion changes men’s thoughts of God’s ministers, and causes men to love and honour those whom before they did disdain and scorn, persecute and hate.

Observe, 2. How full of joy and spiritual rejoicing this new convert was: he rejoiced. O the sweet fruit of faith in Christ! namely, peace with God, and joy in the Holy Ghost. Conversion always puts men into a joyful state: rejoicing, spiritual rejoicing, is the portion, the proper portion, and the peculiar portion, of converted persons: as it is sometimes their present portion. The gaoler, upon his believing in God, instantly rejoiced.

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

34. “And leading them into his house he placed a table by them and rejoiced all over the house, believing in God.” Here we see that the jailer, having received a glorious old-style jumping conversion, leaped round all over the house, shouting uproariously, while Paul and Silas sat at the table enjoying his kind hospitality, feeling much refreshed and relieved physically, because the jailer had not only diligently washed away the clotted blood from the gashes of their lacerated backs, thus expediting convalescence, but has kindly supplied them with a sumptuous meal, which they much needed. The earthquake, the miraculous excarceration of the prisoners and the conversion of the jailer, borne on rumor’s flying pinion, reaches the magistrates, so alarming them that they send the lictors who would thrash them, to request Paul and Silas to depart immediately. This they refuse to do till the magistrates come in person and take them out, which they do, now tremulous with fear, because of their notification that Paul is a Roman citizen, and they are liable to prosecution, dethronement, and punishment for their illegal flagellation of a Roman citizen, amid the impetuosity of the cruel mob. Hence alarmed and deeply penitent for their illegal and precipitant cruelty to the apostles, taking them out of prison with their own hands, they beg them to depart from the city.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

See notes on verse 33

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.

34. αὐτοῦ omitted after αἶκον with BCP. Vulg. ‘in domum suam.’

34. παρέθηκεν τράπεζαν, he set meat (lit. a table) before them. He would not let them remain longer in the dungeon, but took means to testify how the dawn of faith had filled him with joy.

καὶ ἠγαλλιάσατο πανοικὶ πεπιστευκὼς τῷ θεῷ, and rejoiced with all his house, having believed in God. He had been taught in Act 16:31 ‘to believe on the Lord Jesus,’ and we must explain this verse by that. To believe on Jesus is to believe what God has made known concerning Him. This the jailor had heard in ‘the word of the Lord’ (Act 16:32), that story which told how in Jesus all the prophecies were fulfilled, and how by His mighty works He had shewn that He was the Son of God.

It is scarcely possible to help being struck in this chapter with the account of the effect of the first preaching of the Gospel in Europe. We see at once its universality and its power. The first notable convert is Lydia, the Asiatic settler, a woman evidently of wealth, position and refinement; then the demoniac slave-girl is made an instrument of proclaiming the presence and power of the Most High God; and last, the Roman jailor, of a class, insensible as a rule and hardened by habit, and also disposed to despise the Jews who were the bearers of the message of the Gospel. The converts of Philippi (the firstfruits of St Paul’s preaching in Europe) were types and an earnest of how Christ’s cause would make its way.

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.

34.] ἀναγ., see reff. and note on ver.

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

Brought [αναγαγων] . Lit., "brought up [ανα] ." His house would seem to have been above the court of the prison where they were. See on took, verse 33.

Believing [πεπιστευκως] . More correctly, having believed; assigning the reason for his joy : "in that he had believed."

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