Exegetical and Hermeneutical Commentary of Acts 16:35
And when it was day, the magistrates sent the sergeants, saying, Let those men go.
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 prtors (duumviri), and who probably had on the previous day scourged Paul and Silas. Their Greek name rabdouchoi signifies “rod-bearers.”
Fuente: The Cambridge Bible for Schools and Colleges
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 – 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).
Fuente: Albert Barnes’ Notes on the Bible
Verse 35. And the magistrates sent the sergeants] The original word, , 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. , , , , . . . 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
35, 36. when it was day, themagistrates sent the sergeants, saying, Let those men goThecause of this change can only be conjectured. When the commotionceased, reflection would soon convince them of the injustice they haddone, even supposing the prisoners had been entitled to no specialprivileges; and if rumor reached them that the prisoners were somehowunder supernatural protection, they might be the more awed into adesire to get rid of them.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
| Paul and Silas Released. |
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35 And when it was day, the magistrates sent the serjeants, saying, Let those men go. 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. 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. 38 And the serjeants told these words unto the magistrates: and they feared, when they heard that they were Romans. 39 And they came and besought them, and brought them out, and desired them to depart out of the city. 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 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, Ps. cvi. 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, Ps. lxxvi. 10. 2. The jailer brought them the news (v. 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, James ii. 5.
II. Paul’s insisting upon the breach of privilege which the magistrates had been guilty of, v. 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 cdi–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 Csar’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, Exod. xi. 8. God can make the enemies of his people ashamed of their envy and enmity to them, Isa. xxvi. 11. Jerusalem is sometimes made a burdensome stone to those that heave at it, which they would gladly get clear of, Zech. xii. 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. iii. 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, v. 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 (Mark i. 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, Act 1:1; Act 4:25. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
The serjeants ( ). Fasces-bearers, regular Greek word (, ) for Latin lictores though Cicero says that they should carry baculi, not fasces. Was this message because of the earthquake, the influence of Lydia, or a belated sense of justice on the part of the magistrates (praetors)? Perhaps a bit of all three may be true. The Codex Bezae expressly says that the magistrates “assembled together in the market place and recollecting the earthquake that had happened they were afraid.”
Fuente: Robertson’s Word Pictures in the New Testament
Serjeants [] . 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
Fuente: Vincent’s Word Studies in the New Testament
PAUL REQUIRED THAT THE SAME MAGISTRATES WHO OPENLY BEAT AND IMPRISONED HIM AND SILAS ALSO PUBLICLY RELEASE THEM, V. 35-40
1) “And when it was day,” (hemeras de genomenes) “Then when day came;” the day following the arrest of Paul and Silas, and the day following the midnight earthquake and conversion and baptism of the jailer and his household.
2) “The magistrates sent the serjeants, saying,” (apesteilan hoi strategoi tous hrabdouchous) “The magistrates mandated (gave orders to) the sergeants at arm,” (legontes) “Saying or specifically ordering or directing them,” the same magistrates who had ordered Paul and Silas to be publicly whipped, Act 16:22-24. The sergeants were “rod-bearers,” “lictors” was their technical name.
3) “Let those men go.” (apoluson tous anthropous ekeinous) “Release those men.” Let Paul and Silas go, set them free, release or liberate them. Why? One may only conjecture that better judgement and fear had caught up with the conscience of the magistrates so that they felt it the better part of valor and security for their lives to be free from further entanglement with these saints of God, Luk 20:19; Luk 22:2; Act 5:26.
Fuente: Garner-Howes Baptist Commentary
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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. − (227) 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, — −
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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 − (228) 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 − (229) 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. − (230) 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, − (231) 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, − (232) 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, − (233) 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. −
(227) −
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Ad mansuetudinem et sanam mentem,” to mildness and a sound mind.
(228) −
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Circulatores,” the circulators (of the charge.)
(229) −
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Condonent.” forgive.
(230) −
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Si non pergant usque in illos esse injusti et crudeles ,” if they do not persist to the last in injustice and cruelty towards them.
(231) −
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Solatium,” solace, compensation.
(232) −
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Aliquid levationis in posterum afferret,” produce some alleviation in future.
(233) −
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Quia illos jam sibi tenebat obnoxios,” because he now had them in his power.
Fuente: Calvin’s Complete Commentary
(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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But when it was day, the magistrates sent the lictors, saying, “Let those men go.” ’
Next day the lictors were sent by the magistrates with instructions that the two might go free. It was no doubt recognised that the case having been looked into it was seen as questionable, even frivolous, and they presumably felt that the lesson had probably been learned. The men were free to go.
Fuente: Commentary Series on the Bible by Peter Pett
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.
Fuente: The Popular Commentary on the Bible by Kretzmann
Act 16:35. The magistrates sent The magistrates who had ordered Paul and Silas to be scourged and imprisoned without a legal trial, or any crime proved against them, seem to have had a more disturbed night than their innocent prisoners. Very probably they had since reflected in a more cool manner upon their miraculously curing the Pythoness; and, according to the reading of two ancient manuscripts, had felt the earthquake, and were terrified thereby: but whether that reading be genuine or not, before the next morning they appear to have been very sensible that they had gone beyond their commission; and that they were in danger of being called to an account by their superiors for their illegal and rash proceedings: for the Jews were generally, throughout the whole Roman empire, allowed the free exercise of their religion, and to make as many proselytes as they could by fair and legal methods; and the Christians were thus far looked upon as a sect of the Jews, and had the same privileges.
Fuente: Commentary on the Holy Bible by Thomas Coke
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 ( . ), in order to maintain at least thereby their stern official attitude, they notified the order by their lictors ( , 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.
] happily . See on Mar 5:34 ; comp. on Act 15:33 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
And when it was day, the magistrates sent the sergeants, saying, Let those men go. (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. (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. (38) And the sergeants told these words unto the magistrates: and they feared, when they heard that they were Romans. (39) And they came and besought them, and brought them out, and desired them to depart out of the city. (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.
It is more than probable that the report of the earthquake had reached the ears of the magistrates. Indeed, it is hardly to be supposed possible that it should not. But neither earthquake, nor the relation made of the change wrought on the jailor, could effect any change upon the magistrates. Oh! how plainly, clearly, and fully, doth every circumstance in life preach the doctrine of distinguishing grace. Reader! it is very blessed to trace the Lord’s hand in all the Lord’s appointment; and, like Paul and Silas, watch the Lord’s leadings, both for removals or abidings, wheresoever his providence appoints.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
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 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
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.
] 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 Act 16:20 .
Fuente: Henry Alford’s Greek Testament
Act 16:35 . . : we are not told the reason of this sudden change in the action of the prtors, 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 Zckler, in loco. Blass accounts for the change of front on the part of the prtors 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. .: “the lictors” R.V. margin, apparently as the duoviri aped the prtors, 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: ; Plut., Qust. Rom. 67.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Act 16:35-40
35Now when day came, the chief magistrates sent their policemen, saying, “Release those men.” 36And the jailer reported these words to Paul, saying, “The chief magistrates have sent to release you. Therefore come out now and go in peace.” 37But Paul said to them, “They have beaten us in public without trial, men who are Romans, and have thrown us into prison; and now are they sending us away secretly? No indeed! But let them come themselves and bring us out.” 38The policemen reported these words to the chief magistrates. They were afraid when they heard that they were Romans, 39and they came and appealed to them, and when they had brought them out, they kept begging them to leave the city. 40They went out of the prison and entered the house of Lydia, and when they saw the brethren, they encouraged them and departed.
Act 16:35 “policemen” This is literally “rod-bearer” (hrabdouchosta lictor). This refers to those involved in official discipline (cf. Act 16:20). The Italian “fascist” party got their name from this term. A bundle of these rods (from Latin fasces) was the symbol of political authority.
Act 16:37 “men who are Romans” Philippi was a Roman colony with many extra legal privileges which could be in jeopardy from Rome if this unfair treatment of Roman citizens was reported. Beating Roman citizens was a serious violation of their colonial legal status (cf. Act 16:39; see Livy, “History” 10.9.4 or Cicero, “Pro Rabirio 4.12-13).
Act 16:39 The purpose of Paul’s protest was possibly to protect the fledgling church at Philippi and to achieve a certain recognized status for them. The leaders, by their actions, imply that gospel preaching was not illegal! The door was open for future evangelistic efforts in Philippi.
Act 16:40 “and departed” Luke apparently stayed behind. We find him still here in Act 20:5-6.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
sent. Greek. apostello. App-174.
Serjeants = lictors. Greek. rabdouchos. See Act 16:22. Only here and Act 16:38.
Let . . . go = Release. Gr, apoluo. App-174.
Fuente: Companion Bible Notes, Appendices and Graphics
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.
] 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 Act 16:20.
Fuente: The Greek Testament
Act 16:35. , let go) A great change of sentiment. Comp. , 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-, those) They speak of them as aliens.
Fuente: Gnomon of the New Testament
Act 16:35-40
PAUL AND SILAS RELEASED FROM PRISON
Act 16:35-40
35 But when it was day, the magistrates sent-The magistrates or praetors and lictors knew nothing about what had taken place during the night, but they surely had learned something about the earthquake and its effects. All that Luke has related took place in the night, so the next morning early the authorities sent the lictors or sergeants and commanded them to let those men go. There had been no further inquiry as to the charges against Paul and Silas, no regular trial, but the magistrates were uneasy. No reason is given for the change of mind of the magistrates ; the jailer received orders to release Paul and Silas.
36 And the jailor reported the words to Paul,-No doubt the jailer received the words with joy, because he was now in sympathy with Paul and Silas and would be glad to see them go without further trial or punishment. He even invited Paul and Silas to come forth, and go in peace. Paul and Silas had not taken advantage of the jailer simply because they were preachers of the gospel; although they had baptized the jailer and his household, yet they asked no favors of him that would involve him in any way with the authorities. Paul and Silas knew a better way, and did not obey the orders of the jailer.
37 But Paul said unto them, They have beaten us publicly, -The reply of Paul is very full of brevity and energy, and brings a serious charge against the magistrates. He charges the authorities with the following: (1) beating them publicly; (2) beating uncondemned men; (3) beating with rods men that are Roman citizens; (4) after beating them they had been cast into prison. These four charges were serious; Paul knew that they were, and he does not hesitate to prefer these charges. The magistrates had done so much publicly, and they now sought to release Paul and Silas privately; they attempted to evade the charges and escape
any punishment that was due them. Paul rightly demanded vindication; he demanded that they acknowledge their mistakes and correct them. They were too eager to cast Paul and Silas into prison, and they are now too eager to dismiss them; they have prisoners on their hands with whom they must now reckon. If Paul and Silas had gone away secretly, a stain would have rested on their reputation, which would have reflected dishonor on the gospel they preached. Pauls reply was that they publicly declared them criminals by the treatment given them, and now they must publicly declare their innocence. They had violated the Roman law in beating Roman citizens before they were condemned; they had done this openly; that is, publicly; they had put them in prison without a fair trial; these were all serious charges.
38 And the serjeants reported these words-The serjeants were the lictors, whose duty it was to carry the rods and scourge those who were sentenced to punishment. The sergeants were sent by the magistrates to release or have released Paul and Silas. When the magistrates heard that Paul, and probably Silas, were Roman citizens, they feared because they had scourged and imprisoned Roman citizens without a fair trial. Paul submitted to scourging by his own countrymen five times (2Co 11:24), but never claimed the rights as a Roman citizen to the Jews. The magistrates did not know that Paul and Silas were Roman citizens, as Lysias did not know it. (Act 22:27.) No one challenged Pauls claim as a Roman citizen at any time; it was a grave offense to make a false claim to Roman citizenship. To violate the Roman law with respect to Roman citizenship subjected a magistrate to the danger of being summoned to Rome to answer for his offense; the punishment for this crime was death and confiscation of goods. This accounts for the fear that these magistrates had when they heard of Pauls Roman citizenship. Death was the penalty for making a claim to Roman citizenship when it was false; seldom did anyone make a false claim because of the severe penalty; hence, they believed Pauls statement.
39 and they came and besought them;-It is very probable that the magistrates made due amends for the wrongs they had done to Paul and Silas. They now urgently besought them to leave the city. They asked them to leave the city. Asked is from the Greek eroton, and means that they kept on begging them to leave the city for fear of further trouble The magistrates had no right to command or demand that they leave the city, but they asked them as a favor and as a means of preventing any further trouble. Paul and Silas were willing to go, but not secretly; Paul would not desert the young converts nor bring a scandal on the name of Christ by a secret departure; they departed leisurely in such a way as to clear their own names of any blame or shame that might be attached to their imprisonment. Paul and Silas were vindicated, and they could now leave the city.
40 And they went out of the prison,-When they left the prison they went to the house of Lydia where the disciples assembled there to greet them. The brethren here include Luke and Timothy, the jailer and those who were baptized with him, and others who were converted in Philippi. Paul, Silas, Timothy, and Luke were all guests of Lydia before Paul and Silas imprisonment. (Verse 15.) It is very likely that the church at Philippi first met in the house of Lydia. Paul and Silas comforted the brethren. Who needed comforting more than Paul and Silas? Yet they comforted others. After comforting the brethren Paul and Silas departed; Luke and Timothy did not accompany them, but remained at Philippi; some think that Luke remained until Paul returned to Philippi. From Lukes use of the pronouns we and us, we learned that he was with Paul and Silas from Troas to Philippi. He uses a different mode of expression in this verse; namely, the use of the third person, they; this shows that the writer did not accompany Paul and Silas from Philippi; he continues to use the third person in his narrative until he comes to Act 20:5, where the use of the first person is resumed. By a study of these passages and of Act 20:6, it appears probable that Luke remained in Philippi until Paul returned to this city on his way to Asia Minor and to Jerusalem. Luke mentions Timothy in Act 17:14, and from that passage we learn that he was afterward at Berea with Paul and Silas. Paul left him there with Silas when he himself went to Athens; hence, we conclude that Timothy was left with Luke at Philippi, while Paul and Silas went through Amphip- olis and Apollonia to Thessalonica.
Questions on Acts
By E.M. Zerr
Acts Chapter 16
What was Paul’s first stop?
Tell whom he found at this place.
Explain his nationality.
What was his reputation?
State what Paul wished him to do.
What did he do to him first?
Harmonize this with previous chapter.
As they journeyed what did they deliver?
Where had these been ordained?
State the progress made by the churches.
What restrictions were made on them by the Holy Ghost?
To what city did they finally come?
What appeared to Paul?
State the call made on him.
What assurance did Paul have now?
Name their first important stop.
What colony was here?
To where did they go on the Sabbath day?
Tell what often took place here.
Who were resorting here?
Name one of Paul’s hearers.
Was she a religious woman?
How much of her family was baptized?
What request did she make?
Who met Paul on the way to prayer service?
State the use her masters made of her.
Repeat her statement about Paul and Silas.
Was this the truth?
Why should Paul object to her?
What fact angered her masters?
To what place did they draw the preachers?
State the accusations lodged against them.
Was any part of them true?
What was first done to Paul and Silas?
State the charge given to the jailer.
How did he arrange to observe this charge?
Where and when was the next prayer service?
Was it a secret prayer?
What happened then?
Did this release Paul and Silas?
Explain action of the jailer in the 27th verse.
How were the preachers released?
Repeat the inquiry of the jailer.
Why was he told only to believe?
What was further spoken unto him?
Who were baptized?
When was it done?
Was it done in the house?
What act of hospitality did the jailer show?
Show that no infants were baptized here.
Give the magistrates’ orders in the morning.
Why would Paul go?
How was Paul a Jew, abo a Roman?
How did this fact impress the magistrates:
Describe their conduct toward Paul and 8ilas..
Into what house did they enter?
Acts Chapter Sixteen
Ralph Starling
In Lystra they met a young man, Timotheus.
His father was a Greek, his mother Jewish.
He was highly respected with a good reputation,
Paul desired his company but found complication.
He father a Greek, Timothy was not circumcised.
His work among the Jews would be criticized
Arrangements were made and the operation was done,
And the decrees from Jerusalem were made known.
At Troas Paul had a vision for him to decide
To go to Macedonia the gospel to supply.
They arrived in Philippi on a Sabbath day,
And found some women meeting to pray.
As they listened to what Paul had spoken,
One of them, Lydia, her heart was opened,
And she and her household were baptized,
And to her house they were invited.
Later they faced another situation.
A girl possessed with a spirit of divination.
Crying these men are from God to show us salvation.
Her masters quickly brought opposition.
They were strapped, beaten and bound in braces,
But at midnight they prayed and sang praises.
Suddenly the doors were opened by an earthquake
And the jailer just knew they had escaped.
When the jailer saw they were O.K.
He asked, What must I do to be saved?
When he was told he was quite satisfied,
The same hour he and all his were baptized.
Fuente: Old and New Testaments Restoration Commentary
serjeants
(Greek – ).”
Fuente: Scofield Reference Bible Notes
Act 4:21, Act 5:40, Psa 76:10, Jer 5:22
Reciprocal: Jos 4:17 – Come ye up Jer 20:3 – Pashur
Fuente: The Treasury of Scripture Knowledge
6
Act 16:35-36. The officers evidently had learned something of the situation, and knew they had violated the law by their brutal treatment of the missionaries. They wished to get rid of them in as quiet a manner as possible. The jailor passed the word on to Paul and Silas and told them they might go.
Fuente: Combined Bible Commentary
Act 16:35. And when it was day, the magistrates sent the serjeants, saying, Let those men go. There is but little doubt that, subsequently to the tumultuous condemnation of Paul and Silas, the magistrates (Duumviri or Praetores) understood that the men who had been so hastily sentenced after the popular tumult were Roman citizens. It must be remembered the apostles had been resident at Philippi in the house of Lydia many days, and therefore many persons in the city would know some details respecting them. When this fact came to the praetors ears, their first care was to get quietly rid of these strangers. These Roman officials knew well the grave trouble which might ensue if it were known at Rome that a citizen had been beaten publicly. The Porcian and Valerian laws exempted all citizens of Rome from stripes and torture. In a famous passage of one of Ciceros orations, the following statement occurs: In the midst of the forum of Messina was a citizen of Rome scourged with rods. In the midst of his suffering, and the noise of the rods, the only word which was wrung from the unhappy man was, I am a Roman citizen (In Verrem). And again, in the same oration, he writes: It is a misdeed to bind a Roman citizen, a crime to scourge him; it is almost parricide that he should be executed.
It was this knowledge that determined Paul on the following morning, when the magistrates (the praetors) sent to request they would leave Philippi in silence, to require on the part of the Roman authorities a public declaration of his and Silas innocence. This acknowledgment was no doubt sought for in order to encourage the little company of converts who might otherwise, after the apostles departure, have felt that they in some way were under the displeasure of Rome. Such a state of feeling might have hindered the further spread of the gospel.
Fuente: A Popular Commentary on the New Testament
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.
Fuente: Expository Notes with Practical Observations on the New Testament
Paul’s Refusal to Depart Secretly
The next morning, the magistrates sent to the prison to quietly release Paul and Silas. The apostle refused to go quietly, likely because he wanted the authorities to realize even Roman citizens had believed in Jesus. A Roman could not be beaten and imprisoned without due process of law. Likely, Paul had tried to stop the previous day’s actions by appealing to his citizenship but had been ignored. Now, he would only leave the jail if the magistrates personally escorted him! Then, instead of being run out of town, they were asked to leave. Before they continued on their journey, they returned to Lydia’s house, encouraged the brethren and bid them farewell ( Act 16:35-40 ).
Fuente: Gary Hampton Commentary on Selected Books
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 , 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 , 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
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.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Act 16:35-40. Reckoning with the Magistrates.The legal proceedings are to go no further. But Paul has two grievances to clear up with the magistrates before he will leave the prison. The proceedings of the former day had no form of law; the accused were not properly tried; and the magistrates had no power to beat a Roman citizen. Many scholars infer that Silas also held this rank, but if one of the two held it the contention was justified. The magistrates have to come themselves and to make a personal appeal to the missionaries and request them to leave the town; it is not an expulsion, but the request could not be disregarded.
Fuente: Peake’s Commentary on the Bible
16:35 {19} And when it was day, the magistrates sent the serjeants, saying, Let those men go.
(19) Shame and confusion is in due time the reward of wicked and unjust magistrates.
Fuente: Geneva Bible Notes
The policemen (Roman lictors) returned to the jailer the next morning with orders to release Paul and Silas. Lictors carried bundles of rods with axes attached to symbolize their authority. Evidently the magistrates only intended to teach them a lesson for disturbing the peace, not incarcerate them and bring them to trial.