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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Acts 16:35–40. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
And when it was day, the magistrates sent the sergeants, saying, Let those men go. It is likely the magistrates had learnt what had happened, and did not dare of themselves to dismiss them. And the keeper of the prison told these words to Paul, saying, the magistrates have sent to let you go: now therefore depart, and go in peace - that is, in safety, fearing no man.
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Summary
The climactic release of Paul and Silas from unjust imprisonment in Philippi, following a miraculous earthquake and the conversion of their jailer. The prison keeper relays the magistrates' urgent command for their departure, signifying an official acknowledgment of their Roman citizenship and an attempt by the authorities to rectify their unlawful actions. This verse encapsulates a pivotal moment of divine intervention, vindication, and the peaceful, yet strategic, continuation of Paul's missionary endeavors, demonstrating God's sovereignty over human injustice and the unstoppable advance of His gospel.
Context
Literary Context
This verse is the immediate culmination of a dramatic sequence of events in Philippi. Paul and Silas had been unjustly seized, severely beaten, and imprisoned after Paul cast a demon out of a fortune-telling slave girl, thereby disrupting her owners' lucrative business. Their initial arrest and brutal treatment are detailed in Acts 16:19-24. Despite their suffering, at midnight, they were found praying and singing hymns, leading to a miraculous earthquake that opened all the prison doors and loosened everyone's chains, as recorded in Acts 16:25-26. This divine intervention led directly to the profound conversion and baptism of the Philippian jailer and his entire household, a transformative event described in Acts 16:27-34. The magistrates' decision to release Paul and Silas, communicated in verse 36, is a direct consequence of their discovery that they had unlawfully beaten and imprisoned Roman citizens without trial, a grave legal error under Roman law, as Paul would later assert in Acts 16:37.
Historical & Cultural Context
Philippi was a Roman colony, a city highly conscious of its Roman identity and legal standing. Roman law strictly protected the rights of its citizens, particularly against arbitrary arrest and physical punishment without due process. The magistrates (Latin: duumviri or praetors, Greek: strategos) were local officials responsible for upholding Roman law and order. Their hasty actions against Paul and Silas, including public flogging (a punishment reserved for slaves or non-citizens) and imprisonment, were a severe breach of Roman legal protocol, especially since Paul was a Roman citizen by birth. Upon realizing their mistake, likely through the jailer or other informants, the magistrates' urgent desire to "let you go" was not an act of benevolence but a pragmatic attempt to mitigate potential repercussions from higher Roman authorities, which could include fines, demotion, or even more severe penalties for violating citizen rights. Their command to "go in peace" served as a swift, quiet dismissal to avoid further public spectacle or legal entanglement.
Key Themes
Acts 16:36 contributes significantly to several overarching themes within the book of Acts and the broader biblical narrative. It powerfully illustrates Divine Sovereignty and Deliverance, showcasing God's ability to intervene miraculously in human affairs, turning unjust suffering into an opportunity for gospel advancement and the vindication of His servants. The narrative underscores the Unstoppable Advance of the Gospel, demonstrating that even imprisonment and persecution cannot hinder God's purposes, but rather become catalysts for the spread of the Good News, as seen in the conversion of the jailer's household and the subsequent establishment of the church in Philippi, a key church in Paul's ministry (Philippians 1:3-7). Furthermore, the verse highlights the theme of Peace Amidst Persecution, as Paul and Silas are not only physically released but are also commanded to "go in peace," echoing the biblical concept of shalom—a holistic well-being and divine favor that transcends external circumstances (John 14:27).
Exposition and Analysis
Key Word Analysis
Meaning "a jailer (as guarding the prisoners)." This term highlights the jailer's official role and responsibility for the prisoners. His transformation from a fearful, suicidal man to a converted believer who now delivers a message of release underscores the profound impact of Paul and Silas's ministry, even within the confines of a prison.
Meaning "a general, i.e. (by implication or analogy) a (military) governor (praetor), the chief (praefect) of the (Levitical) temple-wardens." These were the Roman civic officials in Philippi, holding judicial and administrative authority. Their decision to release Paul and Silas, after previously ordering their unjust beating and imprisonment, reveals their fear of legal repercussions from Rome once they realized the apostles were Roman citizens.
Probably from a primary verb (to join); meaning "peace (literally or figuratively); by implication, prosperity." This word, often translated from the Hebrew shalom, signifies more than just the absence of conflict. It encompasses wholeness, well-being, harmony, and prosperity—a state of complete flourishing. Here, it functions as both a dismissal and a blessing, reflecting the magistrates' desire for a quiet resolution and, from a divine perspective, the true peace that accompanies God's vindication and presence.
Verse Breakdown
"And the keeper of the prison told this saying to Paul,"
This clause establishes the messenger and the recipient of the crucial news. The jailer, now a new convert, acts as the intermediary, conveying the official decree from the very authorities who had previously ordered Paul and Silas's imprisonment. This reversal of roles—the former oppressor now serving as a bearer of good news—underscores the transformative power of the gospel.
"The magistrates have sent to let you go:"
This is the core message, revealing the magistrates' decision. The phrase "have sent" (ἀποστέλλω, apostellō) implies a formal, official dispatch. Their command to "let you go" (ἀπολύω, apolýō, to free fully, release, dismiss) signifies a complete and unconditional release, driven by their realization of the illegality of their previous actions against Roman citizens.
"now therefore depart, and go in peace."
This concluding command serves as a final instruction and a dismissal. "Now therefore" (νῦν οὖν, nyn oun) emphasizes the urgency of the moment. "Depart" (ἐξέρχομαι, exérchomai, to issue, come out) and "go" (πορεύομαι, poreúomai, to traverse, travel) are strong imperatives for immediate action. The phrase "go in peace" (ἐν εἰρήνῃ, en eirḗnē) is a common farewell or blessing, here used by the magistrates to ensure a quiet, uneventful exit, but also carrying profound spiritual resonance for Paul and Silas, signifying divine favor and tranquility after their ordeal.
Literary Devices
Acts 16:36 effectively employs several literary devices to enhance its impact. Irony is prominent, as the very authorities who unjustly imprisoned Paul and Silas are now compelled to order their release, even commanding them to "go in peace." This reversal of fortune highlights the magistrates' fear of Roman law and the unexpected outcome of God's intervention. Contrast is also evident, moving from the darkness and chains of imprisonment (described in the preceding verses) to the light of freedom and the blessing of "peace." The phrase "go in peace" functions as a form of Symbolism, echoing the Hebrew concept of shalom, which signifies not merely the absence of conflict but holistic well-being, prosperity, and divine favor. This blessing, even from the lips of pagan authorities, underscores the Divine Sovereignty at work, orchestrating events to bring about His purposes. The narrative also exhibits Foreshadowing, as this peaceful departure from Philippi, orchestrated by God, foreshadows the continued, unstoppable spread of the gospel despite ongoing opposition and trials.
Theological and Thematic Connections
Acts 16:36 powerfully illustrates God's active involvement in the lives of His servants and His ultimate sovereignty over human authorities and circumstances. It demonstrates that even when facing profound injustice and persecution, believers can trust in God's perfect timing and His ability to bring about vindication and liberation. The "peace" offered by the magistrates, though perhaps intended for their own convenience, becomes a divine blessing, signifying the shalom that God grants to His faithful, even amidst turmoil. This moment underscores that trials are not hindrances to God's plan but often serve as catalysts for the gospel's advancement and the demonstration of His power, leading to unexpected conversions and the establishment of His church.
Reflection and Application
Acts 16:36 offers profound encouragement for believers navigating difficult circumstances today. It reminds us that God is actively at work, even behind prison walls or in situations of injustice, orchestrating events for His glory and our good. When we face trials, whether personal or systemic, this passage calls us to maintain faith, prayer, and worship, knowing that God's power can break chains and open doors in ways we cannot foresee. It challenges us to see our difficulties not as roadblocks but as potential platforms for God to display His transformative power, just as He did with the Philippian jailer. Ultimately, it invites us to rest in the divine peace that transcends understanding, trusting that God will bring vindication and resolution in His perfect timing, enabling us to "depart, and go in peace" from our own seasons of hardship.
Questions for Reflection
FAQ
Why were the magistrates so quick to release Paul and Silas, especially after their harsh treatment?
The magistrates were quick to release Paul and Silas because they discovered that the two men were Roman citizens. Under Roman law, it was illegal to beat or imprison Roman citizens without a proper trial. This was a grave legal error on the part of the magistrates, and they feared severe repercussions from higher Roman authorities if their unlawful actions became known. Their urgency to "let you go" and "go in peace" was a pragmatic attempt to quietly dismiss Paul and Silas and avoid further legal entanglement or public scandal, as Paul would later emphasize in Acts 16:37-39.
What is the significance of the phrase "go in peace"?
The phrase "go in peace" (Greek: en eirḗnē) is a common farewell or blessing in the ancient world, echoing the Hebrew concept of shalom. While the magistrates likely intended it as a simple dismissal to avoid further trouble, for Paul and Silas, and for the reader, it carries deeper theological significance. Shalom encompasses more than just the absence of conflict; it signifies wholeness, well-being, prosperity, and a state of complete harmony with God and others. It implies divine favor, protection, and a sense of tranquility that transcends external circumstances, a peace that Jesus himself promised to His followers (John 14:27).
Christ-Centered Fulfillment
Acts 16:36, while a narrative of human injustice and divine deliverance, finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. The liberation of Paul and Silas from physical chains foreshadows the far greater spiritual liberation that Christ offers to all humanity. He is the one who came to "proclaim liberty to the captives and the opening of the prison to those who are bound" (Isaiah 61:1, quoted by Jesus in Luke 4:18). The "peace" (eirḗnē/shalom) that the magistrates command Paul and Silas to go in is a pale reflection of the profound, eternal peace that Christ secured through His atoning sacrifice on the cross, reconciling humanity to God (Ephesians 2:14-16). Just as Paul and Silas's unjust suffering led to the conversion of the jailer and his household, Christ's innocent suffering and death brought about salvation for all who believe, breaking the power of sin and death (Romans 5:8-10). The unstoppable spread of the gospel, even through persecution, is a testament to the resurrected Christ's authority and His promise to build His church, against which "the gates of hell shall not prevail" (Matthew 16:18). Thus, Acts 16:36 points to Jesus as the ultimate Liberator, the Prince of Peace, and the sovereign Lord whose kingdom advances irresistibly.