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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
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How great was their modesty and charity! Paul and Silas would not have put up with leaving, even though they had been dismissed by the magistrates, if they had not been able to go to the poor woman and the others, whom they called brothers, and made themselves their equals.
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. And they went to the house of Lydia, and having confirmed her, so departed. For it was not right to leave their hostess in distress and anxiety. But they went out, not in compliance with the request of those rulers, but hasting to the preaching: the city having been sufficiently benefited by the miracle: for it was fit they should not be there any longer. For in the absence of them that wrought it, the miracle appeared greater, itself crying out more loudly: the faith of the jailer was a voice in itself.
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Summary
Acts 16:40 concludes the dramatic Philippian episode, depicting Paul and Silas's actions immediately following their miraculous release from prison. Instead of prioritizing their own safety, they first visited Lydia's home to encourage and strengthen the nascent Christian community, demonstrating profound pastoral care and unwavering commitment to the brethren before finally departing from the city.
Context
Literary Context
This verse serves as the immediate culmination of a series of extraordinary events in Philippi, initiated by Paul's exorcism of a spirit from a slave girl, which led to his and Silas's unjust arrest, severe beating, and imprisonment (Acts 16:16-24). The narrative then pivots to a divine intervention: a powerful earthquake that miraculously opened the prison doors and loosened their bonds (Acts 16:25-26). This seismic event, combined with Paul's quick thinking, led to the dramatic conversion of the Philippian jailer and his entire household (Acts 16:27-34). The following morning, the magistrates, realizing their error and discovering Paul and Silas were Roman citizens, personally escorted them out of prison, urging them to leave the city (Acts 16:35-39). Acts 16:40 thus marks their final act in Philippi before continuing their missionary journey, emphasizing their commitment to the new believers over personal expediency.
Historical & Cultural Context
Philippi was a Roman colony, a city granted special privileges, including self-governance under Roman law and the rights of Roman citizens for its inhabitants. This status made the magistrates' actions of beating and imprisoning Roman citizens without trial a grave offense, a fact Paul strategically leveraged to secure a more honorable departure (Acts 16:37-39). The concept of "the house of Lydia" is significant, as early Christian communities often met in private homes, a practice known as "house churches," due to the lack of dedicated public buildings and the need for discreet gathering places in a predominantly pagan society. Lydia, a wealthy businesswoman from Thyatira and the first convert in Philippi (Acts 16:14-15), likely offered her home as a central meeting point for the nascent Philippian church, making it the natural place for Paul and Silas to seek out the believers.
Key Themes
This verse powerfully contributes to several overarching themes within the book of Acts and Paul's ministry. It underscores the theme of Divine Sovereignty and Protection, as God orchestrates their miraculous release and uses even persecution to advance His kingdom. The immediate concern for "the brethren" highlights the paramount importance of Christian Community and Fellowship in the early church, where mutual support and encouragement were vital for survival and growth amidst opposition. Furthermore, Paul and Silas's action of "comforting them" exemplifies Pastoral Care and Discipleship, demonstrating that true spiritual leadership involves nurturing and strengthening new believers, especially in times of vulnerability. Their departure, only after ensuring the well-being of the new converts, also speaks to the theme of Missionary Diligence and Strategic Planning, as they lay a firm foundation before moving on to new fields, a pattern seen throughout Paul's evangelistic journeys (Acts 17).
Exposition and Analysis
Key Word Analysis
Derived from ek (out of) and erchomai (to come/go), this verb signifies a literal departure or issuing forth. Its use here, "they went out of the prison," marks a clear transition from confinement to freedom, emphasizing the physical act of leaving a place of suffering. The repetition of this word later in the verse ("and departed") underscores the finality of their exit from Philippi, but only after fulfilling a crucial pastoral duty.
Formed from eis (into) and erchomai (to come/go), this word denotes movement into a specific place or condition. In contrast to "went out," "entered into" highlights their intentional movement towards a new location—Lydia's house—signifying not a random destination but a purposeful return to the heart of the Christian community they had helped establish, indicating their immediate priority.
From para (alongside) and kaléō (to call), this verb carries a rich semantic range encompassing calling near, inviting, imploring, exhorting, and consoling. It is far more than mere sympathy; it implies active encouragement, strengthening, and instruction. Paul and Silas didn't just offer kind words; they provided spiritual sustenance, reassurance, and perhaps a final charge to the believers, building them up in their faith in the face of recent persecution and their leaders' departure.
Verse Breakdown
"And they went out of the prison"
This phrase marks the immediate consequence of the magistrates' command and Paul's assertion of his Roman citizenship. It signifies their physical release from unjust confinement, a direct result of divine intervention and strategic human action. The dramatic events of the earthquake and the jailer's conversion precede this literal step into freedom.
"and entered into [the house of] Lydia"
This highlights Paul and Silas's deliberate choice to prioritize the nascent Christian community over immediate flight. Lydia's house, likely the gathering place for the new believers, represents the spiritual home of the Philippian church. Their entry signifies a return to their spiritual family, demonstrating their commitment to pastoral care.
"and when they had seen the brethren"
This clause emphasizes the purpose of their visit: to connect directly with the fellow believers. The term "brethren" (ἀδελφός, adelphós) denotes a spiritual family bond, reflecting the deep fellowship and unity characteristic of the early church. Their desire to "see" them implies a personal encounter, an assessment of their well-being, and an opportunity for direct interaction.
"they comforted them"
This is the core action of the verse, revealing the apostles' pastoral heart. Despite their own recent ordeal of beating and imprisonment, Paul and Silas prioritized the spiritual and emotional needs of the new converts. The word "comforted" (παρεκάλεσαν, parekalesan) suggests active encouragement, exhortation, and strengthening, perhaps through prayer, teaching, and reminding them of God's faithfulness amidst adversity.
"and departed"
This final clause indicates their ultimate departure from Philippi. It shows that their mission in the city, for this leg of their journey, was complete, but only after they had ensured the well-being and spiritual stability of the new church. This departure sets the stage for their continued missionary efforts in other cities.
Literary Devices
Acts 16:40 effectively employs Juxtaposition and Irony to underscore the profound impact of the gospel. The immediate transition from "out of the prison" to "into the house of Lydia" juxtaposes the harshness of state persecution with the warmth and safety of Christian fellowship. This highlights the stark contrast between the world's hostility and the church's nurturing environment. Furthermore, there's a subtle Irony in the fact that Paul and Silas, having just endured severe suffering, are the ones who "comforted" others. This reversal of expectation emphasizes their selfless, Christ-like character and the spiritual strength that transcends physical pain. The narrative also employs Conciseness to convey a significant pastoral act, packing a powerful message of leadership and community care into a single, straightforward sentence, making the apostles' priorities abundantly clear.
Theological and Thematic Connections
Acts 16:40 profoundly illustrates the early church's commitment to community and the unwavering pastoral heart of its leaders. Paul and Silas, despite having just endured a traumatic ordeal of unjust arrest, beating, and imprisonment, did not prioritize their own escape or recovery. Instead, their immediate concern was for the spiritual and emotional well-being of the nascent Philippian church. This act of "comforting" the brethren before departing underscores a foundational theological principle: the church is a family, called to mutual encouragement and support, especially in times of trial. It reflects the understanding that Christian leadership is fundamentally about serving and nurturing the flock, building them up in faith and resilience. This commitment to the body of Christ, even at personal cost, is a hallmark of genuine discipleship and effective ministry, ensuring the continuity and strength of the gospel's advance.
Reflection and Application
Acts 16:40 offers a compelling model for Christian living and leadership, challenging believers to re-evaluate their priorities in the face of adversity. Paul and Silas, having experienced profound injustice and suffering, could have understandably sought immediate rest or escape. Yet, their first impulse was to minister to others, demonstrating that true spiritual strength is found not in avoiding hardship but in leveraging it for the benefit of the community. This verse calls us to cultivate a selfless, other-centered perspective, recognizing that our personal trials can become platforms for comforting and strengthening those around us. It reminds us of the vital importance of Christian fellowship, urging us to actively participate in and contribute to the well-being of our spiritual family, offering encouragement and support even when we ourselves are in need. Ultimately, it teaches us that the work of God involves both bold proclamation and tender pastoral care, ensuring that the seeds of faith are not only sown but also nurtured to maturity.
Questions for Reflection
FAQ
Why did Paul and Silas go to Lydia's house specifically?
Paul and Silas went to Lydia's house because it was likely the established meeting place for the nascent Christian community in Philippi. Lydia was the first recorded convert in Philippi (Acts 16:14-15), and her home would have naturally become the hub for the new believers, functioning as a "house church." Their visit was not merely social but strategic, allowing them to gather, comfort, and provide final instructions to the "brethren" before their departure, ensuring the continued strength and stability of the young church.
What does "comforted them" imply about the state of the Philippian believers?
The act of "comforting them" (Greek: parakaléō) suggests that the Philippian believers were likely distressed, fearful, or perhaps shaken by the recent persecution of Paul and Silas. Witnessing their leaders' unjust arrest, beating, and imprisonment could have caused significant anxiety and doubt among new converts. Paul and Silas's "comfort" was therefore not just sympathy but a robust act of exhortation, encouragement, and spiritual strengthening, perhaps reminding them of God's faithfulness, the power of the gospel, and the resilience of faith in the face of adversity. This pastoral care was crucial for solidifying their faith and preparing them for future challenges, as seen in Paul's later letter to the Philippians (Philippians 1:3-7).
Christ-Centered Fulfillment
Acts 16:40, while a narrative of apostolic courage and pastoral care, finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. Paul and Silas's selfless act of comforting the brethren, even after their own suffering, mirrors the very heart of Christ, who, though innocent, endured the ultimate suffering on the cross to provide comfort and salvation for humanity (Isaiah 53:4-5). Just as Paul and Silas entered Lydia's house to strengthen a vulnerable community, Christ "entered" into human history through the incarnation, not to escape suffering, but to minister to a lost and broken world (John 1:14). His entire ministry was characterized by comforting the afflicted, healing the sick, and offering hope to the despairing, culminating in His promise of the Holy Spirit, the "Comforter" or "Advocate" (Paraclete) (John 14:16-18). The apostles' willingness to prioritize the spiritual well-being of others over their own immediate relief is a direct reflection of Christ's sacrificial love, who "did not come to be served, but to serve, and to give his life as a ransom for many" (Mark 10:45). Thus, Acts 16:40 is not merely a historical account but a profound echo of the Christ-like compassion that continues to build and sustain His church.