Acts 16:38

Act_16:38-39. Ἐφοβήθησαν] The reproach contained in ἀκατακρίτους did not trouble them, but the violation of citizenship was an offence against the majesty of the Roman people, and as such was severely punished, Dion. Hal. xi. p. 725; Grotius in loc.

Act_16:39. What a change in the state of affairs: ἐλθόντες … παρεκάλεσαν (namely, to acquiesce) … ἐξαγαγόντες … ἠρώτων!

ἐξέρχεσθαι with the simple genitive, as in Mat_10:14. Very frequent with Greek writers since subsequent to Homer. On παρακαλεῖν, to give fair words, comp. on 1Co_4:13.

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 16:38 . ἀνήγγειλαν , see critical notes. ἐφοβήθησαν , so the chief captain, Act 22:29 ; and no wonder, for the illegal punishment of Roman citizens was a serious offence. If convicted, the magistrates would have been degraded, and incapable in future of holding office; cf. Cicero, In Verrem , v., 66; Rep. , ii., 31; and see Blass, note on Act 22:29 , Grotius, in loco , and O. Holtzmann, Neutest. Zeitgeschichte , p. 99. In A.D. 44 the Rhodians had been deprived by Claudius of their privileges for putting some Roman citizens to death ( Speaker’s Commentary, in loco ).

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

The wicked are not moved with the fear of God, but with the fear of men: and by that means also God provideth for his, when it is needful.

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

they feared when they heard they were Romans--their authority being thus imperilled; for they were liable to an action for what they had done.

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 38. They feared when they heard - they were Romans.] They feared, because the Roman law was so constituted that an insult offered to a citizen was deemed an insult to the whole Roman people. There is a remarkable addition here, both in the Greek and Latin of the Codex Bezae. It is as follows: "And when they were come with many of their friends to the prison, they besought them to go out, saying: We were ignorant of your circumstances, that ye were righteous men. And, leading them out, they besought them, saying, Depart from this city, lest they again make an insurrection against you, and clamour against you."

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

(38) They feared, when they heard that they were Romans.—It is clear that the strategi did not consider their ignorance of St. Paul’s citizenship a sufficient defence. They had acted illegally, and the consequence of that illegality went further than they counted on; but they could not, therefore, shake off their responsibility. They were liable to a prosecution, such as that which Cicero, for like offences, instituted against Verres. The tables were turned; the accused had become a possible accuser, and they, instead of hushing the matter up, were compelled to make something like a formal apology. We may well believe that St. Paul’s motive in insisting on this, was less the satisfaction of his own honour, than a desire to impress upon the strategi that they were not to over-ride or strain the law to gratify the passions of a mob.

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

38. and they feared] Because each Roman citizen had the right of appeal to the Emperor, and the penalty for outraging the rights of such a man was severe.

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 the sergeants told these words unto the magistrates,.... They returned to them, and acquainted them with what the prisoners said:

and they feared when they heard that they were Romans; they were not concerned for the injury they had done them; nor for the injustice and cruelty they had been guilty of; nor did they fear the wrath of God, and a future judgment; but they were put into a panic, when they found the men they had so ill used were Romans; lest they should be called to an account by the Roman senate, and be found guilty, and have their places taken away from them, and their persons punished.

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

38 And the serjeants told these words unto the magistrates: and they feared, when they heard that they were Romans.

Ver. 38. And they feared when they heard, &c.] Their sin troubled them not, but their danger; for Irasci populo Romano nemo sapienter potest. It was not safe dashing against the rock of Rome’s power. Cicero tells us, that Haec vox, Civis Romanus sum, saepe in ultimis terris, &c. This one word, "I am a Roman," relieved and rescued many in the utmost parts of the earth, and among barbarians.

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.

They feared when they heard ... - They were apprehensive of punishment for having imprisoned them in violation of the laws of the empire. To punish unjustly a Roman citizen was deemed an offence to the majesty of the Roman people, and was severely punished by the laws. Dionysius Hal. (Ant. Rom., ii.) says, “The punishment appointed for those who abrogated or transgressed the Valerian law was death, and the confiscation of his property.” The emperor Claudius deprived the inhabitants of Rhodes of freedom for having crucified some Roman citizens (Dio Cass., lib. 60). See Kuinoel and Grotius.

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

For the Romans (under whom these magistrates were) made it by their laws to be treason thus to abuse any of their citizens. God overruled their fear of man for the deliverance of his servants.

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

38. Feared, when they heard—But how is it that they were struck with panic at the mere claim by Paul of citizenship? It was, first, because they had already sad misgivings that they had violated the persons of holy men whose word was sacred; and, second, because to make such a claim falsely was punishable with death and confiscation.

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

Reported for told, A.V.

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

Observe here, 1. What an awe God has over the consciences of men in general, and of magistrates in particular: they stoop to their prisoners, and beseech them to come out of prison, and to depart from the city. The same can God do for all his servants who have been disgracefully and despitefully used. He can make their enemies become their benefactors at his pleasure, and their very persecutors shall be their deliverers.

Observe, 2. That as desirable as liberty was, those honest hearts chose rather to go without it, than to accept it upon dishonourable terms, either to the blemishing of their innocency, or to the aspersion of the gospel. Had they privately released, they might have been public slandered for making their escape by compact with the gaoler, whom they had now made their own; therefore they stay in prison, till publicly discharged, and then they go forth: The magistrates besought them, and brought them forth.

Observe, 3. The holy use which these good men made of their restored liberty: they visit the brethern and comfort them, and confirm them and strengthen them in the faith of Christ.

Thus the chapter concludes with an account of what St. Paul did and suffered at Philippi, where he laid the foundation of that eminent church, to which he wrote his epistle, which bears the title of his Epistle to the Philippians; wherein he mentions many fellow-labourers that he had there, in the work of the gospel, Help those which laboured with me in the gospel, with Clement, and other my fellow-labourers, whose names are in the book of life. Php 4:3

It is a happy encouragement to the ministers of Christ, when they are all found helping, and not hindering one another; strengthening each other’s hands, and not saddening one another’s hearts; but, by united endeavours, in public preaching, and private inspection, promoting the grand design of the gospel, namely, to fear God, honour their superiors, love one another. So be it.

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

See notes on verse 37

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.

38. ἐφοβήθησαν δέ, and they were afraid, because a Roman citizen had a right of appeal to the emperor, and outrage on such a man was visited with severe penalties.

Ῥωμαῖοί εἰσιν, they are Romans. The words are reported exactly as the messengers would utter them; ὅτι is no more than a mark of quotation.

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.

38. ἐφοβ.] For the account which they might have to give at Rome, as in Verres’ case, or even for their popularity with the very mob of Roman citizens who had demanded the punishment.

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