Acts 16:35

In these verses we have,

I. Orders sent for the discharge of Paul and Silas out of prison Act 16:35, Act 16:36. 1. The magistrates that had so basely abused them the day before gave the orders; and their doing it so early, as soon as it was day, intimates that either they were sensible the terrific earthquake they felt at midnight was intended to plead the cause of their prisoners, or their consciences had smitten them for what they had done and made them very uneasy. While the persecuted were singing in the stocks, the persecutors were full of tossings to and fro upon their beds, through anguish of mind, complaining more of the lashes of their consciences than the prisoners did of the lashes on their backs, and more in haste to give them a discharge than they were to petition for one. Now God caused his servants to be pitied of those that had carried them captives, Psa 106:46. The magistrates sent sergeants, rabdouchous - those that had the rods, the vergers, the tipstaves, the beadles, those that had been employed in beating them, that they might go and ask them forgiveness. The order was, Let those men go. It is probable that they designed further mischief to them, but God turned their hearts, and, as he had made their wrath hitherto to praise him, so the remainder thereof he did restrain, Psa 76:10. 2. The jailer brought them the news (Act 16:36): The magistrates have sent to let you go. Some think the jailer had betimes transmitted an account to the magistrates of what had passed in his house that night, and so had obtained this order for the discharge of his prisoners: Now therefore depart. Not that he was desirous to part with them as his guests, but as his prisoners; they shall still be welcome to his house, but he is glad they are at liberty from his stocks. God could by his grace as easily have converted the magistrates as the jailer, and have brought them to faith and baptism; but God hath chosen the poor of this world, Jam 2:5.

II. Paul's insisting upon the breach of privilege which the magistrates had been guilty of, Act 16:37. Paul said to the sergeants, "They have beaten us openly, uncondemned, being Romans, and have cast us into prison against all law and justice, and now do they thrust us out privily, and think to make us amends with this for the injury done us? Nay, verily; but let them come themselves and fetch us our, and own that they have done us wrong." It is probable that the magistrates had some intimation that they were Romans, and were made sensible that their fury had carried them further than the law would bear them out; and that this was the reason why they gave orders for their discharge. Now observe,

1. Paul did not plead this before he was beaten, though it is probable that it might have prevented it, lest he should seem to be afraid of suffering for the truth which he had preached. Tully, in one of his orations, against Verres, tells of one Ganius, who was ordered by Verres to be beaten in Sicily, that all the while he was under the lash he cried out nothing but Civis Romanus sum - I am a citizen of Rome; Paul did not do so; he had nobler things than this to comfort himself with in his affliction.

2. He did plead it afterwards, to put an honour upon his sufferings and upon the cause he suffered for, to let the world know that the preachers of the gospel were not such despicable men as they were commonly looked upon to be, and that they merited better treatment. He did it likewise to mollify the magistrates towards the Christians at Philippi, and to gain better treatment for them, and beget in the people a better opinion of the Christian religion, when they saw that Paul had a fair advantage against their magistrates, might have brought his action against them and had them called to an account for what they had done, and yet did not take the advantage, which was very much to the honour of that worthy name by which he was called. Now here,

(1.) Paul lets them know how many ways they had run themselves into a premunire, and that he had law enough to know it. [1.] They had beaten those that were Romans; some think that Silas was a Roman citizen as well as Paul; others that this does not necessarily follow. Paul was a citizen, and Silas was his companion. Now both the lex Procia and the lex Sempronia did expressly forbid liberum corpus Romani civis, virgis aut aliis verberibus caedi - the free body of a Roman citizen to be beaten with rods or otherwise. Roman historians give instances of cities that had their charters taken from them for indignities done to Roman citizens; we shall afterwards find Paul making use of this plea, Act 22:25, Act 22:26. To tell them they had beaten those who were the messengers of Christ and the favourites of Heaven would have had no influence upon them; but to tell them they have abused Roman citizens will put them into a fright: so common is it for people to be more afraid of Caesar's wrath than of Christ's. He that affronts a Roman, a gentleman, a nobleman, though ignorantly, and through mistake, thinks himself concerned to cry Peccavi - I have done wrong, and make his submission; but he that persecutes a Christian because he belongs to Christ stands to it, and thinks he may do it securely, though God hath said, He that toucheth them toucheth the apple of my eye, and Christ has warned us of the danger of offending his little ones. [2.] They had beaten them uncondemned; indicta causa - without a fair hearing, had not calmly examined what was said against them, much less enquired what they had to say for themselves. It is a universal rule of justice, Caus cognit possunt multi absolvi, incognit nemo condemnari potest - Many may be acquitted in consequence of having had a hearing, while without a hearing no one can be condemned. Christ's servants would not have been abused as they have been if they and their cause might but have had an impartial trial. [3.] It was an aggravation of this that they had done it openly, which, as it was so much the greater disgrace to the sufferers, so it was the bolder defiance to justice and the law. [4.] They had cast them into prison, without showing any cause of their commitment, and in an arbitrary manner, by a verbal order. [5.] They now thrust them out privily; they had not indeed the impudence to stand by what they had done, but yet had not the honesty to own themselves in a fault.

(2.) He insists upon it that they should make them an acknowledgment of their error, and give them a public discharge, to make it the more honourable, as they had done them a public disgrace, which made that the more disgraceful: "Let them come themselves, and fetch us out, and give a testimony to our innocency, and that we have done nothing worthy of stripes or of bonds." It was not a point of honour that Paul stood thus stiffly upon, but a point of justice, and not to himself so much as to his cause: "Let them come and stop the clamours of the people, by confessing that we are not the troublers of the city."

III. The magistrates' submission, and the reversing of the judgment given against Paul and Silas, Act 16:38, Act 16:39. 1. The magistrates were frightened when they were told (though it may be they knew it before) that Paul was a Roman. They feared when they heard it, lest some of his friends should inform the government of what they had done, and they should fare the worse for it. The proceedings of persecutors have often been illegal, even by the law of nations, and often inhuman, against the law of nature, but always sinful, and against God's law. 2. They came and besought them not to take advantage of the law against them, but to overlook the illegality of what they had done and say no more of it: they brought them out of the prison, owning that they were wrongfully put into it, and desired them that they would peaceably and quietly depart out of the city. Thus Pharaoh and his servants, who had set God and Moses at defiance, came to Moses, and bowed down themselves to him, saying, Get thee out, Exo 11:8. God can make the enemies of his people ashamed of their envy and enmity to them, Isa 26:11. Jerusalem is sometimes made a burdensome stone to those that heave at it, which they would gladly get clear of, Zac 12:3. Yet, if the repentance of these magistrates had been sincere, they would not have desired them to depart out of their city (as the Gadarenes desired to be rid of Christ), but would have courted their stay, and begged of them to continue in their city, to show them the way of salvation. But many are convinced that Christianity is not to be persecuted who yet are not convinced that it ought to be embraced, or at least are not persuaded to embrace it. They are compelled to do honour to Christ and his servants, to worship before their feet, and to know that he has loved them (Rev 3:9), and yet do not go so far as to have benefit by Christ, or to come in for a share in his love.

IV. The departure of Paul and Silas from Philippi, Act 16:40. They went out of the prison when they were legally discharged, and not till then, though they were illegally committed, and then, 1. They took leave of their friends: they went to the house of Lydia, where probably the disciples had met to pray for them, and there they saw the brethren, or visited them at their respective habitations (which was soon done, they were so few); and they comforted them, by telling them (saith an ancient Greek commentary) what God had done for them, and how he had owned them in the prison. They encouraged them to keep close to Christ, and hold fast the profession of their faith, whatever difficulties they might meet with, assuring them that all would then end well, everlastingly well. Young converts should have a great deal said to them to comfort them, for the joy of the Lord will be very much their strength. 2. They quitted the town: They departed. I wonder they should do so; for, now that they had had such an honourable discharge from their imprisonment, surely they might have gone on at least for some time in their work without danger; but I suppose they went away upon that principle of their Master's (Mar 1:38). Let us go into the next towns, that I may preach there also, for therefore came I forth. Paul and Silas had an extraordinary call to Philippi; and yet, when they have come thither, they see little of the fruit of their labours, and are soon driven thence. Yet they did not come in vain. Though the beginnings here were small, the latter end greatly increased; now they laid the foundation of a church at Philippi, which became very eminent, had its bishops and deacons, and people that were more generous to Paul than any other church, as appears by his epistle to the Philippians, Phi 1:1; Phi 4:15. Let not ministers be discouraged, though they see not the fruit of their labours presently; the seed sown seems to be lost under the clods, but it shall come up again in a plentiful harvest in due time.

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

Act 16:35-39. When it was day, the magistrates — Or pretors, being terrified, probably, by the earthquake, which had been felt all over the city, and having been informed of the miraculous opening of the prison-doors, which had changed their opinion of Paul and Silas; sent the sergeants — Ραβδουχους, the rod-bearers, or lictors; saying — To the jailer; Let these men go — How different from the charge given a few hours before, and how great an ease to the mind of the jailer! And the keeper told this saying to Paul — Being glad that he might release them; adding, Now therefore depart, and go in peace — He does not say this as being desirous to be rid of them, but showing that they were at full liberty to go whenever they pleased, to preach the gospel and fulfil their ministry. But Paul said — Judging it proper to animadvert on the manner in which they had been used; They have beaten us openly, uncondemned, being Romans — Free citizens, as well as themselves; and now they thrust us out privily — Without making us any reparation for the injury they have done us. Nay, verily, but let them come themselves and fetch us out — And, by their dismissing us openly, let them show the people that they imprisoned us unjustly. Paul does not always plead this privilege of being a Roman; but in a country where they were entire strangers, such treatment, if suffered without animadversion, might have brought upon them a suspicion of their having been guilty of some uncommon crime; and so have hindered the success of the gospel. Now when the pretors heard that they were Romans, they were afraid of being called to an account for their conduct toward them, well knowing that even to have torn the garments of a citizen, and much more to have scourged him, especially thus publicly, and without hearing his defence, was a crime which might have exposed them to very high penalties, if the person injured had entered a complaint against them in the legal forms. They came — Therefore, in their own persons, to the prison where Paul and Silas were, and besought them — Not to resent the injury that had been done them, or, as the word παρεκαλεσαν, here rendered besought, is rendered in the next verse, they comforted them, namely, by acknowledging their innocence, and commending the patience and fortitude with which they had borne the punishment so rashly inflicted upon them, as well as by other kind and conciliating speeches. And brought them out — With the most respectful treatment; and desired them to depart out of the city — With all convenient speed, to prevent any of those popular tumults which might be the consequence of their longer abode in it.

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

Act 16:35. Ἀπόλυσον, let go) A great change of sentiment. Comp. ἀσφαλῶς, safely, in Act 16:23. Furthermore in this way the gaoler was both confirmed in the faith and released from great anxiety. For what could he have done, had it not been so? So David was providentially prevented from having to wage war against Israel, 1 Samuel 29—ἐκείνους, those) They speak of them as aliens.

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

Act_16:35-36. The news of the miraculous earthquake, perhaps also the particulars which they might in the meantime have learned concerning the two prisoners, may have made the praetors have scruples concerning the hasty maltreatment. They consider it advisable to have nothing further to do with them, and to get rid of them forthwith by releasing them. Curtly and contemptuously (τοὺς ἀνθρ. ἐκείνους), in order to maintain at least thereby their stern official attitude, they notified the order by their lictors (ῥαβδούχους, bearers of the fasces) to the jailor, who, with congratulatory sympathy, announces it to the prisoners. According to Baumgarten, the motives for the severity of the previous day had lost their force with the praetors during the night,a point in which there is expressed a distinction from the persistent enmity of the Sanhedrists in Jerusalem. But this would not furnish an adequate ground for a proceeding running so entirely counter to the course of criminal procedure. The praetors must have become haunted by apprehension and ill at ease, and they must therefore have received some sort of information concerning the miraculous occurrences.

ἐν εἰρήνῃ] happily. See on Mar_5:34; comp. on Act_15:33.

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 16:35 . ἀπέσ . οἱ στρατηγοὶ : we are not told the reason of this sudden change in the action of the prætors, and no doubt the omission may fairly account for the reading in , see critical notes. At the same time it is quite characteristic of St. Luke to give the plain facts without entering upon explanations. Meyer thinks that they were influenced by the earthquake, while Wendt rather inclines to the view that they were incited to this action, so inconsistent with their former conduct, by fresh intelligence as to their own hasty treatment of the missionaries; Ramsay combines both views, and see also St. Paul , p. 224, on the contrast brought out by St. Luke, and also on the Bezan text; see to the same effect Zöckler, in loco. Blass accounts for the change of front on the part of the prætors by supposing that they saw in the earthquake a sign that they had insulted a foreign deity, and that they had therefore better dismiss his servants at once, lest further mischief should result. τοὺς ῥαβ .: “the lictors” R.V. margin, apparently as the duoviri aped the prætors, so the lictors carried the fasces and not the baculi, cf. Cicero, De Leg. Agr. , ii., 34; Farrar, St. Paul , i., 493; Grimm-Thayer, sub v. , and references in Wetstein: διὰ τί λικτώρεις τοὺς ῥαβδούχους ὀνομάζουσι ; Plut., Quæst. Rom. 67.

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

Shame and confusion is in process of time, the reward of wicked and unjust Magistrates.

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

when it was day, the magistrates sent the sergeants, saying, Let those men go--The cause of this change can only be conjectured. When the commotion ceased, reflection would soon convince them of the injustice they had done, even supposing the prisoners had been entitled to no special privileges; and if rumor reached them that the prisoners were somehow under supernatural protection, they might be the more awed into a desire to get rid of them.

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 35. And the magistrates sent the sergeants] The original word, παβδουχους, means the lictors, persons who carried before the consul the fasces, which was a hatchet, round the handle of which was a bundle of rods tied. Why the magistrates should have sent an order to dismiss the apostles, whom they had so barbarously used the preceding evening, we cannot tell, unless we receive the reading of the Codex Bezae as genuine, viz. Ἡμερας δε γενομενης, συνηλθον οἱ Ϛρατηγοι επι το αυτο εις την αγοραν, και αναμνησθεντες τον σεισμον τον γεγοντα, εφοβηθησαν, και απεϚειλαν τους ῥαβδουχους κ. τ. λ. And when it was day, the magistrates came together into the court, AND REMEMBERING THE EARTHQUAKE THAT HAD HAPPENED, they were afraid, and they sent the sergeants, c. The Itala version of this same MS. has the same reading: so has also the margin of the later Syriac. If this MS. be correct, the cause of the dismissal of the apostles is at once evident: the earthquake had alarmed the magistrates and, taking it for granted that this was a token of the Divine displeasure against them for their unprincipled conduct towards those good men, they wished to get as quietly rid of the business as they could, and therefore sent to dismiss the apostles. Whether this reading be genuine or not, it is likely that it gives the true cause of the magistrates' conduct.

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

35. When it was day. The question is, how it came to pass that the judges did so suddenly change their purpose? The day before they had commanded that Paul and Silas should be bound with fetters, as if they meant to punish them cruelly, now they let them go free. At least, if they had heard them, it might have been that the knowledge of the cause had brought them to be more gentle and better minded. But it appeareth that, forasmuch as the matter stood as yet still in one state, they were brought into repentance of their own accord. I answer, that there is no other thing here set down but that which falleth out most commonly when sedition is once raised. For not only the minds of the common people begin to rage, but also the tempest carrieth away the governors also, no doubt perversely. For we know that of Virgil, —

“And as amidst a mighty rout, when discord oft is bred, And baser froward-minded men with furious rage are led; Forthwith flies fire, and stones are flung, madness doth tools supply, Then if on the sudden they do any one espy Whom love to commonwealth and just deserts have reverent made, They hush, and eke attentive stand, to hear what will be said: He governs both their will and rage, With words their wrath he doth assuage.”

Therefore, there can be nothing more unseemly than what in a hot tumult the judges should be set on fire [along] with the people; but it falleth out so for the most part. Therefore, when those officers saw the people up, they thought there was cause enough why they should beat the apostles with rods. But now they are caused with shame and infamy to suffer punishment for their lightness, [levity.] Peradventure also, when they inquire of the beginning of the tumult, they find those who had deceived the people in the fault. Therefore, when they had found out that Paul and Silas were innocent, they let them go, though too late. By which example, those which bear rule are taught to beware of too much haste. Again, we see how carelessly magistrates flatter themselves in their own offenses, which they know full well they have committed, especially when they have to do with unknown and base persons. When these men grant free liberty to Paul and Silas to depart, they are not ignorant that they had before done them injury; yet they think it will be sufficient if they do not continue to do them injury still, and to be more cruel upon them. The apparitors [officers] are called [ραβδουχοι], of the staves which they did bear; whereas the ensigns of the sergeants [lictors] were hatches bound with rods.

After that they have beaten us openly. Their defense consisteth upon [of] two points, that they raged against, and cruelly intreated, the body of a man that was a Roman; secondly, that they did that contrary to the order of law. We shall see afterwards that Paul was a citizen of Rome. But it was straitly provided by Portius’ law, by the laws of Sempronius, and also by many more, that no man should have power of life or death over any citizen of Rome but the people. Notwithstanding, it may seem to be a strange thing that Paul did not maintain [assert] his right before he was beaten with rods; for the judges might honestly excuse themselves by his silence; but it is to be thought that he was not heard in the midst of the tumult. If any man object that he doth now seek remedy too late, and out of season, yea, that he doth catch at a vain and foolish comfort, when he requireth that the magistrates come themselves, we may readily answer, Paul was like to fare never a whit the better therefore; but we must mark that he meant nothing less than to provide for his own private commodity; but that he might ease the brethren somewhat afterward, that the magistrates might not be so bold as to rage so freely against the good and innocent brethren. Because he had gotten their heads under his girdle, he translated his right to help the brethren, that they might be borne with. This was the cause for which he did chide them. And so Paul did wisely use the opportunity offered him; as we must neglect nothing which may take for the bridling of the enemies, that they take not to themselves so much liberty to oppress or vex the innocent, forasmuch as the Lord bringeth to our hands such helps not in vain. Notwithstanding, let us remember that if we have been injured in anything, we must not repay injuries, but we must only endeavor to stay their lust, lest they hurt others in like sort.

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.

(35) The magistrates sent the serjeants.—Literally, the rod-bearers, or lictors. They would probably be the very officers who had inflicted the stripes. We are not told what led to this sudden change of action. Possibly, as has been suggested, the earthquake had alarmed the strategi; more probably they felt that they had acted hastily in ordering the accused to be punished with no regular trial, and without even any inquiry as to their antecedents. They had an uneasy sense of having done wrong, and they wanted to wash their hands of the business as quietly as possible.

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

35–40. The magistrates would send them away, but Paul refuses to be thus dismissed. He announces that they are Romans, and the magistrates in fear beseech them to depart. They take leave of Lydia and the brethren and leave Philippi

35. the serjeants] These are the lictors, who were the attendants upon the prætors (duumviri), and who probably had on the previous day scourged Paul and Silas. Their Greek name rabdouchoi signifies “rod-bearers.”

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 it was day,.... In one copy Beza says, these words are added,

"the magistrates came together in one place in the court, and remembering the earthquake that was made, they were afraid, and sent the sergeants;''

but they seem to be no other than a gloss, which crept into the text; however, it seems reasonable to suppose, that in the morning the magistrates met together, to consider what was further to be done with Paul and Silas; when upon cooler thoughts, they judged it best to be content with what punishment they had inflicted on them, and dismiss them; and if they had felt anything of the earthquake, or had heard of it in the prison, and of the converts that had been made there, they might be the more induced to let them go:

the magistrates sent the sergeants, saying, let these men go; the Arabic version reads, "these two men"; that is, Paul and Silas: who these sergeants were, is not very certain; they seem to be so called in the Greek language, from their carrying rods, or little staves in their hands, and were a sort of apparitors; by these the magistrates sent orders, either by word of mouth, or in writing, to the jailer, to let Paul and Silas out of prison, and set them at liberty, to go where they would; the same power that shook the foundations of the prison, and loosed the bands of the prisoners, wrought upon the hearts of the magistrates, to let the apostles go free.

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

35 And when it was day, the magistrates sent the serjeants, saying, Let those men go.

Ver. 35. The magistrates sent] In one ancient Greek copy there is this addition, "And when it was day, the magistrates met together in the market place; and calling to mind the earthquake that had been that night, they feared, and sent the sergeants, saying, Let these men go." See Act 16:27.

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 when it was day ... - It is evident from the narrative that it was not contemplated at first to release them so soon, Act 16:22-24. But it is not known what produced this change of purpose in the magistrates. It is probable, however, that they had been brought to reflection, somewhat as the jailor had, by the earthquake, and that their consciences had been troubled by the fact, that in order to please the multitude, they had caused strangers to be beaten and imprisoned without trial and contrary to the Roman laws. An earthquake is always suited to alarm the guilty; and among the Romans it was regarded as an omen of the anger of the gods, and was therefore adapted to produce agitation and remorse. The agitation and alarm of the magistrates were shown by the fact that they sent the officers as soon as it was day. The judgments of God are eminently suited to alarm sinners. Two ancient mss. read this, “The magistrates who were alarmed by the earthquake, sent, etc.” (Doddridge). Whether this reading be genuine or not, it doubtless expresses the true cause of their sending to release the apostles.

The serjeants - ῥαβδούχους rabdouchous. Literally, those having rods; the lictors. These were public officers who walked before magistrates with the emblems of authority. In Rome they bore before the senators the fasces; that is, a bundle of rods with an axe in its center, as a symbol of office. They performed somewhat the same office as a beadle in England, or as a constable in our courts (America).

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

Sent the serjeants,[2] vergers, or such like officers. (Witham)

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[BIBLIOGRAPHY]

Lictores, Greek: rabduchous, vergers, rod-bearers.

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George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The serjeants; their messengers, or officers, which did carry a mace, or a rod, from whence they had their name.

Saying, Let those men go; probably being terrified with the earthquake, which if it had not been general, they could not yet have heard of. Their consciences might also accuse them for having unjustly punished them for a good deed which they had done, only to gratify the rage of the multitude; as also because they had acted against the custom of the Romans, (though they did not yet know that they had the privilege of Roman citizens), and had beaten strangers without any legal trial, or form of law.

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

35. When it was day—We can easily conceive that after such a day of crime, and such a night of terror, the guilty magistrates, even without any intelligence from the jailer, would be oppressed with fearful misgivings. Their course had broken the Roman law, and degraded their own Roman official dignity. They wish the past undone and their victims well away.

Sergeants—Literally, rod-bearers, sheriffs, or constables, who performed judicial orders, called by the Romans lictors. The provincial lictors carried a bundle of rods as their ensign of office; the lictors at Rome bore rods and axes, implements, for scourging and beheading.

Those men—Words indicative not so much of contempt, as some suppose, as of an awkward feeling of having two unwelcome cases on their hands.

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

But for and, A.V. The magistrates; i.e. the printers or duumviri, as in ver. 22 (where see note). The sergeants; i.e. the lictors (ver. 22, note).

Vers. 35-40. Christian remonstrance.

We may learn

I THE PITIFUL END OF PRECIPITANCY. (Vers. 35, 38, 39.) These magistrates of Philippi had hastily adopted the opinion of the clamorous multitude; they had made no sufficient investigation; they had not ascertained the citizenship of the prisoners at the bar; and now they have to pay for their precipitance. They send a sneaking message to the prison, "Let those men go; " thus virtually confessing themselves in the wrong. Then when Paul refused to be thus dismissed, and placed himself in the position of one whose legal rights had been violated, they were fain to come in person, and beg of their own prisoners to go on their way! To such dishonor did a hasty and unfaithful use of their power bring these men. They who are in any office, whether in sacred or secular affairs, should remember that rashness is certain to suffer in the end, that precipitancy in judgment conducts to the shame of him who judges, that we should take ample time and make full inquiry before we condemn and punish. Otherwise judging others, we condemn ourselves and bring down the blow on our own head.

II THE CHRISTIAN DUTY OF REMONSTRANCE. Paul refused to be ignominiously dismissed, having first been illegally punished. He uttered an indignant, a fervent remonstrance (per. 37). He declined, being innocent and wronged, to be treated as if he were guilty and as if he had nothing of which righteously to complain. It is often our Christian duty to act in the same way. In this matter there are:

1. Two laws to which we may make our appeal: either the law of man, which the magistrates of Philippi had now broken, and which Paul claimed they should have regarded; or the law of God, the law which makes its demand on every human conscience, requiring truth, equity, respect, etc. When this is palpably violated, we may make our appeal to it against the iniquity and ill usage of our fellows.

2. Three laws by which we must be bruited.

(1) The law of purity. We are not at liberty to indulge in remonstrance if there is nothing in our mind but self-assertion; the spirit by which we must be animated is a sense of wrong having been done, and of a righteous resentment of that wrong. A remonstrance which is nothing more than an attempt to recover something for ourselves, into which the feeling of pure indignation against evil does not largely enter, is not worthy of the name; that is only a contention.

(2) The law of innocence. We must take care that we have clean hands, or we shall not be in a position to upbraid others. Too often there are faults on both sides, and those who use the language of remonstrance are open to damaging retort. Only the innocent are at liberty to reprove, rebuke, and exhort". (see Rom_2:17-23)

(3) The law of considerateness. We must consider what is the probable effect of remonstrating. If the outpouring of our indignation, though it Would relieve our own mind, would endanger the comfort, the liberty, or even (as is possible) the life of others, then we should restrain ourselves and be silent. If remonstrance, though it should bring down bitterness or even blows on ourselves, is likely to benefit others, then it becomes our Christian duty to let loose our tongue and give play to our indignation. The question to be considered is Will utterance honor Christ and benefit our fellows? According to that verdict let our behavior be.

III THE DIGNITY OF INNOCENCE. These magistrates will always present to the Christian eye the picture of undignified officialism; first hastily condemning, and then ignominiously retreating. Paul and Silas will ever be to us the types of true dignity; first patiently suffering, then loftily refusing to be secretly dismissed, then composedly uniting and comforting the disciples, and then quietly departing. They who have God on their side are in a position to be above the fretting and fuming of the world, to possess their souls in patience and in calmness. C.

Vers. 35-40. Unexpected deliverance.

I THE SECRET WORKING OF THE HEART UNDER DIVINE POWER. The decision of the magistrates to let the apostles go free is not explained. Paul and Silas had given no account of themselves. But the conscience of the magistrates had been smitten. While his servants suffer in silence, God conducts their affairs. The coincidence must have struck the jailor, and filled his heart with joy. Sore would have been the trial to the jailor"s new faith had he received command to throw his now honored guests into stricter confinement. Such coincidences, although nothing can be demonstrated from them, may nevertheless well convey to the believing heart the sense of an ever-working Divine love.

II THE PROTEST OF THE APOSTLES. To slink out of prison at the bidding of the jailor, as if they were escaped convicts, was not agreeable to Paul"s sense of right. They were Roman citizens. Cicero, in eloquent words, had said that it was a crime to flog a Roman. In this case they had been beaten, imprisoned, thrust into the stocks, treated with every harshness and indignity. Paul stands upon his rights as a Roman citizen: "Let them... fetch us out!" Christian meekness requires us to reserve our strength, to subdue our anger, and to prefer the good of another to our own pleasure; but not to connive at injustice and submit to wrong. The Christian ought to maintain his honor and insist upon his rights, when his reason is not wounded self-love, but injured sense of right and zeal for God"s honor; when his course is not that of a rude independence, but that of right and calm self-vindication; and if his object is not the overthrow of the oppressor, but his conviction and improvement.

III THE HONORABLE DISMISSAL. Alarmed at the attitude of Paul, the magistrates send to beg the apostles to depart. Thus they receive their dismissal, "Go in peace!" from the lips of friend and foe alike from the friends to whom they have brought peace and salvation; from the foes who dare not touch the anointed of God; from the Master himself, who has been with them in their trouble, whose promises have sustained, and whose providence has watched over and delivered them. J.

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

The pretors sent - Being probably terrified by the earthquake; saying, Let those men go - How different from the charge given a few hours before! And how great an ease of mind to the jailer!

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

serjeants

(Greek - Α )."

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

The release of the prisoners:

v. 35. And when it was day, the magistrates sent the sergeants, saying, Let those men go.

v. 36. And the keeper of the prison told this saying to Paul, The magistrates have sent to let you go; now therefore depart and go in peace.

v. 37. But Paul said unto them, They have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust US out privily? Nay, verily; but let them come themselves and fetch us out.

v. 38. And the sergeants told these words unto the magistrates; and they feared when they heard that they were Romans.

v. 39. And they came and besought them, and brought them out, and desired them to depart out of the city.

v. 40. And they went out of the prison, and entered into the house of Lydia; and when they had seen the brethren, they comforted them and departed.

In the morning a peculiar surprise came to the imprisoned missionaries. For hardly had the day dawned when the duoviri, or praetors, of the city sent the lictors to the prison with the order to dismiss the prisoners. The lictors were the police officers of the Roman magistrates, the insignia of their office being a bundle of rods tied around a hatchet. Whether the earthquake had caused the authorities to believe that they had offended some god on the day before, or whether on second thought their treatment of the apostles seemed to them too hasty and severe, or whether they believed that their purpose had been accomplished in silencing the clamor of the mob, cannot be determined from the text. Enough that the jailer informed the prisoners of the gracious order that the praetors had sent word to release them. And he was glad to give them their liberty and have them go forth in peace, without further molestation. The order of the duoviri had been given in haughty and contemptuous terms; as transmitted and paraphrased by the jailer, the words were a kind announcement and invitation to accept the gift of liberty. But now Paul refused to leave the prison, In the clamor and tumult of the assault on the previous day he had not gotten a chance to make himself heard, even if he had made the attempt. But now he makes a very serious charge against the magistrates of the city. Although he and Silas were Roman citizens, the praetors had both caused them to be beaten in public, not only uncondemned, but even without trial, without investigating the case, and had also thrown them into prison. According to the laws of Rome, Roman citizens were exempted from stripes and torture, and the violation of the rights of citizens was regarded as treason and, as such, severely punished. And after all these outrages, which Paul might very well have repaid with a summary vengeance, if he had not been a Christian, Rom 12:19, the praetors proposed to turn them out of the prison secretly? Indeed not! The least the praetors must do was to come and lead them out, as one form of apology. When the lictors reported these statements to the praetors, the latter were thoroughly frightened, and with good reason, wherefore they lost no time in coming personally, in apologizing and earnestly entreating the apostles to be satisfied. They then conducted them out of the prison and begged them, courteously requested them, to leave the city of their own free will. Paul and Silas accepted the apology and got ready to leave the city, but without undue and suspicious hurry. They first went to the house of Lydia, which may have become a meeting-place of the disciples that had been gained. Here they saw the brethren, comforted and encouraged them, and then left Philippi. Note: It was not only the sense of justice which made Paul insist upon some form of public apology, but also the fact that the public disgrace to which he and Silas had been subjected might seriously hinder the spread of the Gospel-message, on account of the prejudice which many people might have against a man that had been beaten in public. In our days also we Christians should be perfectly willing to suffer wrong and shame, but under circumstances, especially if the course of the Gospel is endangered, it is altogether in accordance with God’s will that we insist upon our rights as citizens. We may find it imperative to insist upon recognition as honest and desirable members of the community.

Summary

Paul and Silas make a visitation and missionary trip through Asia Minor and are then directed by the spirit to Macedonia, where they begin their labors in the city of Philippi.

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

Observe here, 1. The willingness of the magistrates to release those innocent prisoners, the holy apostles, and what might be the probable occasion of it; namely,

1. The terror of the earthquake, which affected them with fear.

2. The conscienceness of their own guilt, for their injurious dealing with the apostles, scourging them, and casting them into prison, only for casting a devil out of a possessed servant. The consciences of the vilest and worst of men, at one time or other, do make furious reflections upon them for their cruelty and injustice towards the ministers and members of Jesus Christ.

Observe, 2. How the innocent apostles refused to be thus clandestinely released, and privately brought out of prison: they were unjustly laid in prison, and without any legal trial scourged and bound, contrary to the law and privileges of the Romans; and therefore the apostles insist upon their privilege, and would not be content with a sneaking clandestine dismission, after such a public ignominioous punishment, injuriously inflicted on them.

Learn thence, That it is lawful to plead our right by law against unjust magistrates; and though we must not return evil for evil, yet we may use all lawful means for redressing and removing our own grievances. Thus did St. Paul here; yet more for the gospel’s sake than his own, lest the word of God should be despised with their persons.

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

35, 36. When the magistrates gave orders for the imprisonment of Paul and Silas, it would naturally be supposed that they intended to make some further inquiry into the charges preferred against them. But we are told, (35) " When it was day, the magistrates sent the officers, saying, Release those men. (36) The jailer told Paul these words, The magistrates have sent word that you be released. Now, therefore, depart, and go in peace. " This order was given without any further developments known to the magistrates, at least so far as we are informed, and shows that they had only imprisoned the brethren, as they had scourged them, to gratify the mob; and now that the clamor of the mob had ceased, they had no further motive to detain them.

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.

35–40. The magistrates sent the serjeants. The lictors are meant. It is possible that the magistrates had, in some way, heard that Paul and Silas were Roman citizens. They wished, therefore, to quietly get rid of them. The Porcian and Valerian laws exempted all Roman citizens from stripes or torture. They had broken the law.

Let them come themselves and fetch us out. They had been publicly scourged and tortured as evil doers, in violation of law. Paul insisted that they should be as publicly vindicated, not for their own honor, but for the sake of the church at Philippi. Being Romans. We learn from Acts 22:25 that Paul was born a Roman citizen. His father, or some remoter ancestor, had been admitted to Roman citizenship, a great privilege and honor.

They feared. Had Paul insisted, the magistrates could have been severely punished. They might abuse aliens, but “to be a Roman was greater than to be a king.” Hence, they humbled themselves, and “came, and besought them, and desired them to depart out of that city.”

When they had seen the brethren. Who now met at the house of Lydia. The church thus planted grew and was afterwards honored with an apostolic letter. Departed. To another field of labor. The reader should pause to reflect that Philippi was the first place, so far as we know, where the gospel was preached in Europe, that a woman was the first convert, that the messengers of the cross were met with blows, torture, and the dungeon, but through grace and the power of God triumphed gloriously. While Paul was in his next field of labor, Thessalonica, this young church of Philippi twice sent contributions to sustain him (Phil. 4:15, 16).

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.

General Information:

This is the last event in the story of Paul and Silas in Philippi. (See: Acts 16:12)

Now

This word is used here to mark a break in the main story line. Here Luke tells the last event in the story that started in Acts 16:16.

sent word to the guards

Here "word" stands for "message" or "command." AT: "sent a message to the guards" or "sent a command to the guards" (See: Metonymy)

sent word

Here "sent" means the magistrates told someone to go tell the guards their message.

Let those men go

"Release those men" or "Allow those men to leave"

come out

"come outside of the jail"

translationWords

magistrate

send

word

Paul

peace

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

35–40. THE MAGISTRATES WOULD SEND THEM AWAY, BUT PAUL REFUSES TO BE THUS DISMISSED. HE ANNOUNCES THAT THEY ARE ROMANS, AND THE MAGISTRATES IN FEAR BESEECH THEM TO DEPART. THEY TAKE LEAVE OF LYDIA AND THE BRETHREN AND LEAVE PHILIPPI.

35. τοὺς ῥαβδούχους, the serjeants. Literally, ‘rodbearers.’ These were the lictors, that attended on the prætors (duumviri, στρατηγοί), probably the same persons who on the previous day had scourged Paul and Silas, and were now sent to see that they were got rid of.

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.

35.] What had influenced the magistrates is not recorded. We can hardly suppose that the earthquake alone (as suggested by the addition in D: see digest) would have done so, as they would not have connected it with their prisoners; they may have heard what had taken place: but that, again, is hardly probable. I should rather set it down to calmer thought, repudiating the tumultuary proceeding of the evening before.

ῥαβδούχους] The lictors,—‘bearers of the rods,’ bacilli; which, and not fasces, were carried before the colonial duumviri: see Cicero, de Leg. Agr. ubi supra, on ver.

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

Serjeants [ραβδουχους] . Lit., those who hold the rod. The Roman lictors. They were the attendants of the chief Roman magistrates.

"Ho, trumpets, sound a war - note! Ho, lictors, clear the way! The knights will ride, in all their pride, Along the streets today." MACAULAY, Lays of Ancient Rome.

They preceded the magistrates one by one in a line. They had to inflict punishment on the condemned, especially; on Roman citizens. They also commanded the people to pay proper respect to a passing magistrate, by uncovering, dismounting from horseback, and standing out of the way. The badge of their office was the fasces, an ax bound up in a bundle of rods; but in the colonies they carried staves.

Those men. Contemptuous

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