Bible Study Acts 16: 1-40

 

Commentary of the Book of the Acts of the Apostles

By Dr. Barry L. Jenkins

Text Used: Legacy Standard Bible

Bible Study Acts 16: 1-40

Text:

Timothy Joins Paul and Silas

16 Now Paul also arrived at Derbe and at Lystra. And behold, a disciple was there, named Timothy, the son of a Jewish woman who was a believer, but his father was a Greek, 2 and he was well spoken of by the brothers who were in Lystra and Iconium. 3 Paul wanted this man to [a]go with him, and he took him and circumcised him because of the Jews who were in those parts, for they all knew that his father was a Greek. 4 Now while they were passing through the cities, they were delivering the decrees which had been decided upon by the apostles and elders who were in Jerusalem, for them to keep. 5 So the churches were being strengthened [b]in the faith, and were abounding in number daily.

The Macedonian Vision

6 And they passed through the [c]Phrygian and Galatian region, having been forbidden by the Holy Spirit to speak the word in [d]Asia; 7 and after they came to Mysia, they were trying to go into Bithynia, and the Spirit of Jesus did not permit them; 8 and passing by Mysia, they came down to Troas. 9 And a vision appeared to Paul in the night: a man of Macedonia was standing and appealing to him, and saying, “Come over to Macedonia and help us.” 10 And when he had seen the vision, immediately we sought to [e]go into Macedonia, concluding that God had called us to proclaim the gospel to them.

Lydia’s Conversion in Philippi

11 So setting sail from Troas, we ran a straight course to Samothrace, and on the day following to Neapolis; 12 and from there to Philippi, which is a leading city of the district of Macedonia, a Roman colony; and we were staying in this city for some days. 13 And on the Sabbath day we went outside the gate to a riverside, where we were supposing that there would be a place of prayer; and sitting down, we began speaking to the women who had assembled. 14 And a woman named Lydia, from the city of Thyatira, a seller of purple fabrics, a worshiper of God, was listening, whose heart the Lord opened to pay attention to the things spoken by Paul. 15 And when she and her household had been baptized, she urged us, saying, “If you have judged me to be faithful to the Lord, come into my house and stay.” And she prevailed upon us.

Paul and Silas in Prison

16 Now it happened that as we were going to the place of prayer, a servant-girl having a spirit of divination met us, who was bringing her masters much profit by fortune-telling. 17 Following after Paul and us, she kept crying out, saying, “These men are slaves of the Most High God, who are proclaiming to you [f]the way of salvation.” 18 And she continued doing this for many days. But being greatly annoyed, Paul turned and said to the spirit, “I command you in the name of Jesus Christ to leave her!” And it left at that very [g]moment.

19 But when her masters saw that their hope of profit had left, they seized Paul and Silas and dragged them into the marketplace before the authorities, 20 and when they had brought them to the chief magistrates, they said, “These men are throwing our city into confusion, being Jews, 21 and are proclaiming customs that are not lawful for us to accept or to observe, being Romans.” 22 And the crowd joined together to attack them, and the chief magistrates, tearing their garments off of them, proceeded to order them to be beaten with rods. 23 And when they had inflicted them with many wounds, they threw them into prison, commanding the jailer to guard them securely, 24 who, having received such a command, threw them into the inner prison and fastened their feet in the [h]stocks.

The Philippian Jailer Converted

25 But about midnight Paul and Silas were praying and singing hymns of praise to God, and the prisoners were listening to them. 26 And suddenly there came a great earthquake, so that the foundations of the jailhouse were shaken; and immediately all the doors were opened and everyone’s chains were unfastened. 27 And when the jailer awoke and saw the prison doors opened, he drew his sword and was about to kill himself, supposing that the prisoners had escaped. 28 But Paul cried out with a loud voice, saying, “Do not harm yourself, for we are all here!” 29 And he called for lights and rushed in, and trembling with fear he fell down before Paul and Silas, 30 and after he brought them out, he said, “Sirs, what must I do to be saved?” 31 And they said, “Believe in the Lord Jesus, and you will be saved, you and your house.” 32 And they spoke the word of [i]the Lord to him together with all who were in his household. 33 And he took them that very hour of the night and washed their wounds, and immediately he was baptized, he and all his household. 34 And he brought them into his house and set [j]food before them, and rejoiced [k]greatly with his whole household, because he had believed in God.

35 Now when day came, the chief magistrates sent their policemen, saying, “Release those men.” 36 And the jailer reported these words to Paul, saying, “The chief magistrates have sent to release you. Therefore come out now and go in peace.” 37 But Paul said to them, “Having beaten us in public without trial, men who are Romans, they have thrown us into prison. And now are they sending us away secretly? No indeed! But let them come themselves and bring us out.” 38 And the policemen reported these words to the chief magistrates. They were afraid when they heard that they were Romans, 39 and they came and appealed to them, and when they had brought them out, they kept requesting them to leave the city. 40 And they went out of the prison and entered the house of Lydia, and when they saw the brothers, they [l]encouraged them and left.

Verse by verse commentary:

Verse 1: “Now Paul also arrived at Derbe and at Lystra. And behold, a disciple was there, named Timothy, the son of a Jewish woman who was a believer, but his father was a Greek,”

In Lystra's small Jewish community, Paul encountered Timothy, a young man of mixed Jewish and Greek parentage. Raised as a Greek like his father, Timothy was uncircumcised. His mother, however, was Jewish. To avoid hindering his ministry, Paul had Timothy circumcised, believing this did not undermine the freedom of the Gentiles.

Verse 2: “and he was well spoken of by the brothers who were in Lystra and Iconium.”

Having previously led Timothy to faith during his initial visit, and knowing his mother and grandmother, Paul invited him to join his ministry team. The group now consisted of Paul, Silas, and Timothy.

Verse 3: “Paul wanted this man to go with him, and he took him and circumcised him because of the Jews who were in those parts, for they all knew that his father was a Greek.”

To facilitate Timothy's acceptance among Jewish communities and ensure unimpeded access to synagogues during their travels with Paul and Silas, Paul had Timothy circumcised. Without this, Jewish people might have perceived Timothy as having abandoned his Jewish background to live as a Gentile.

Verse 4: “Now while they were passing through the cities, they were delivering the decrees which had been decided upon by the apostles and elders who were in Jerusalem, for them to keep.”

The "decrees" mentioned refer to the decisions and rulings made by the Jerusalem Council, a significant gathering in the early Christian church. This council, documented in Acts chapter 15, addressed the crucial question of whether Gentile converts needed to adhere to the Mosaic Law, particularly the requirement of circumcision. After much deliberation and discussion, guided by the Holy Spirit and the testimonies of Peter and Paul, the council reached a consensus. The resulting decrees outlined essential guidelines for Gentile believers, emphasizing core ethical principles and unity within the growing Christian community, while acknowledging their distinct context from Jewish believers. These pronouncements became foundational for the expansion of Christianity beyond its Jewish origins and the integration of diverse cultural backgrounds into the early church.

Verse 5: “So the churches were being strengthened in the faith, and were abounding in number daily.”

During his second missionary journey, Paul significantly expanded his ministry in Galatia. He revisited the churches established during his first journey, and numerous people in new areas embraced Christianity, leading to the formation of new churches and a daily increase in the number of believers.

Verse 6: “And they passed through the Phrygian and Galatian region, having been forbidden by the Holy Spirit to speak the word in Asia;”

The southern region of the larger Galatian province encompassed the Phrygian district, Antioch of Pisidia, and adjacent territories. The province of Asia, situated in western Asia Minor, contained Ephesus, a significant city where Paul was later directed by God (Acts 19). The Holy Spirit is identified with both the Spirit of Jesus (verse 7) and God (verse 10; see also 2 Corinthians 3:17 note), underscoring the Christian doctrine of the Trinity. There is no salvation apart from the Trinity. To deny any One of the Trinity is to be sentenced to hell. It is the Father that elected the chosen to salvation. It was the Son that agreed to die for the elect. And, it is the Holy Spirit that agreed to take this truth to the hearts of those God elected. Without all Three, there is no salvation. 

Verse 7: “and after they came to Mysia, they were trying to go into Bithynia, and the Spirit of Jesus did not permit them;”

Paul and his companions were prevented by the Holy Spirit from traveling south into Asia and then north into Bithynia. Having come from the east, their only remaining direction was westward. Following this guidance, Paul journeyed west until he reached Troas, a port city where his land travel ended. At Troas, Paul faced uncertainty about his next steps and destination, as further travel required a ship.

Verse 8: “and passing by Mysia, they came down to Troas.”

Traveling northwest from Derbe and Lystra, Paul and Silas arrived in Mysia, a region south of the Hellespont. Prevented from heading north into Bithynia near the Black Sea, they journeyed west to Troas, a significant port city on the Aegean coast located ten miles from the ancient site of Troy.

Verse 9: “And a vision appeared to Paul in the night: a man of Macedonia was standing and appealing to him, and saying, ‘Come over to Macedonia and help us.’”

Macedonia, a geographically significant region in ancient times, lay directly across the Aegean Sea from the port city of Troas. This maritime proximity facilitated travel and communication between these two important areas. To the south of Macedonia rises the majestic Mount Olympus, renowned in Greek mythology as the home of the gods. This imposing mountain range served as a significant geographical landmark and likely influenced the climate and terrain of southern Macedonia. The passage across the Aegean Sea represented a crucial step for those journeying between Asia Minor and the European mainland, highlighting Macedonia's strategic location in the ancient world. Mount Olympus's towering presence not only defined the southern landscape of Macedonia but also held immense cultural and religious significance for the people of the region and beyond.

Verse 10: “And when he had seen the vision, immediately we sought to [a]go into Macedonia, concluding that God had called us to proclaim the gospel to them.”\

This marks the initial appearance of the first-person plural pronoun "we" within the narrative, a linguistic shift that strongly suggests the author of the Book of Acts joined Paul and Silas on their missionary journey at this particular juncture. This inclusion of "we" serves as a crucial textual marker, signaling a transition from an objective, third-person account to a more personal, eyewitness perspective. The implication is that the individual responsible for writing this portion of Acts was a direct participant in the events described from this point forward, offering a firsthand account of their experiences alongside Paul and Silas. This change in narrative voice adds a layer of immediacy and authenticity to the subsequent events, providing readers with a sense of being present with the missionary team as their journey continues. The use of "we" persists through several subsequent passages, further solidifying the author's presence as a traveling companion of Paul and Silas during a significant period of their ministry.

Verse 11: “So setting sail from Troas, we ran a straight course to Samothrace, and on the day following to Neapolis;”

Samothrace, a well-known island in the northern Aegean Sea, was a common stopping point for ships traveling between Troas and Neapolis. Neapolis served as the port city for Philippi and was located approximately halfway along this sea route.

Verse 12: “and from there to Philippi, which is a leading city of the district of Macedonia, a Roman colony; and we were staying in this city for some days.”

Philippi was a significant Greek colony established by Philip II of Macedon, Alexander the Great's father. Later, in 167 BCE, the Romans conquered the city and incorporated it into the Roman province of Macedonia.

Verse 13: “And on the Sabbath day we went outside the gate to a riverside, where we were supposing that there would be a place of prayer; and sitting down, we began speaking to the women who had assembled.”

The absence of at least ten Jewish men, heads of households, prevented the formation of a synagogue. Consequently, the Jewish community adopted an open-air prayer site near the Gangites River, likely where the road exited the city and crossed the river. Notably, the attendees at this prayer location were primarily women, who gathered to pray, worship, and study the Old Testament Scriptures, further indicating a scarcity of Jewish men in the community.

Verse 14: “And a woman named Lydia, from the city of Thyatira, a seller of purple fabrics, a worshiper of God, was listening, whose heart the Lord opened to pay attention to the things spoken by Paul.”

Thyatira, located southeast of Pergamum in Asia Minor (modern-day Turkey) about forty miles inland, was a city known for its wool and the production of purple dye, a costly commodity. For individuals whose hearts are blinded by sin to embrace the gospel, divine enlightenment and calling are essential. This effective calling from God guarantees that all those predestined by Him will come to faith.

Verse 15: “And when she and her household had been baptized, she urged us, saying, ‘If you have judged me to be faithful to the Lord, come into my house and stay.” And she prevailed upon us.’”

God frequently saved whole families throughout history (Acts 2:38-39; 11:14; 16:31; Genesis 17:7-14). The household baptisms in Acts (10:47-48; 16:31-33; 1 Corinthians 1:16) exemplify this pattern and seem to have been a common practice.

Verse 16: “Now it happened that as we were going to the place of prayer, a servant-girl having a spirit of divination met us, who was bringing her masters much profit by fortune-telling.”

The phrase "spirit of divination" literally translates to "a python spirit." This terminology originates from a mythical serpent guarding Apollo's temple and oracle at Delphi. Over time, it came to describe a demon-possessed individual or even a ventriloquist. The people of Philippi likely believed the woman possessed a demon enabling her to predict the future.

Verse 17: “Following after Paul and us, she kept crying out, saying, “These men are slaves of the Most High God, who are proclaiming to you the way of salvation.”

Acknowledging the local understanding, the phrase "Most High God" could be interpreted differently: Jews would recognize it as Yahweh, while Gentiles might equate it with Zeus.

Verse 18: “And she continued doing this for many days. But being greatly annoyed, Paul turned and said to the spirit, “I command you in the name of Jesus Christ to leave her!” And it left at that very moment.”

The phrase "the Most High God" was a well-understood expression in the ancient world, frequently used to refer to the supreme deity. Therefore, when the possessed girl repeatedly proclaimed, "These men are servants of the Most High God, who are telling you the way to be saved," the intended implication, and the understanding of those who heard it, would have been that the power behind Paul's ability to cast out the demon was none other than the divine authority of this "Most High God." Paul's subsequent action of expelling the demon in the name of Jesus then directly linked Jesus to this supreme divine power. It served to demonstrate, in a clear and impactful way, that Jesus possessed divine authority and that his followers acted with that same authority, further validating their message of salvation. This event would have been particularly significant in a context where various deities and spiritual forces were acknowledged, as it presented Jesus as being associated with the highest power.

Verse 19: “But when her masters saw that their hope of profit had left, they seized Paul and Silas and dragged them into the marketplace before the authorities,”

The Greek word for “dragged” is the same Greek word used by John in his gospel 6:44 (“No one can come to Me unless the Father who sent Me draws him; and I will raise him up on the last day.,”) “helkyō.” That should change the way you look at “draw” at the hand of the Father. Paul and Silas, being Jewish leaders of the missionary team, were arrested. Their Gentile companions, Luke from Syrian Antioch and Timothy from Lystra (who was half-Gentile), were not charged.

Verse 20: “and when they had brought them to the chief magistrates, they said, “These men are throwing our city into confusion, being Jews,”

Even in the early days of Christianity, anti-Semitism existed. Around the time of this passage, Emperor Claudius expelled Jews from Rome (Acts 18:2). This historical context might explain why only Paul and Silas, both Jewish, were arrested, while Luke (a Gentile) and Timothy (half-Gentile) were not.

Verse 21: “and are proclaiming customs that are not lawful for us to accept or to observe, being Romans.”

Accused of promoting an unlawful religion and disrupting public order, Paul and Silas faced charges fueled by cultural and religious bias.

Verse 22: “And the crowd joined together to attack them, and the chief magistrates, tearing their garments off of them, proceeded to order them to be beaten with rods.”

As Roman citizens, Paul and Silas possessed certain legal protections and privileges, including the right to a fair trial and exemption from corporal punishment without due process. The fact that they were subjected to public beating and imprisonment highlights a blatant disregard for Roman law, likely fueled by the volatile and irrational nature of the mob. In such chaotic circumstances, the authorities may have either been overwhelmed and unable to enforce Roman legal standards, or perhaps even complicit in the actions of the crowd due to political pressure or prejudice. This incident underscores the precariousness of even legally guaranteed rights in the face of popular unrest and the potential for mob rule to override established legal frameworks. Something we should not forget today in our anti-Christian culture.

Verse 23: “And when they had inflicted them with many wounds, they threw them into prison, commanding the jailer to guard them securely,”

The owners of a slave girl, angered by Paul and Silas, incited an anti-Semitic mob against them. The city magistrates, viewing them as disturbers of the peace, had them stripped, severely flogged, and imprisoned, with the jailer securing their feet in stocks in the innermost cell. Despite Paul and Silas being Roman citizens, a status that typically exempted them from such treatment (see comments on verse 37), the intense anger of the crowd and the summary justice of the colonial officials disregarded any objections they might have raised. Paul later reflected on this event as one of the hardships he endured as a servant of Christ in his letter to the Corinthian Christians.

Verse 24: “who, having received such a command, threw them into the inner prison and fastened their feet in the stocks.”

Subjected to unjust treatment and stripped of their basic rights, they were handled as though they had committed serious offenses against the law.

Verse 25: “But about midnight Paul and Silas were praying and singing hymns of praise to God, and the prisoners were listening to them.”

It is indeed remarkable that these individuals offered hymns of praise to God amidst such dire circumstances. It is thus no surprise that the prison doors were subsequently shaken open.

Verse 26: “And suddenly there came a great earthquake, so that the foundations of the jailhouse were shaken; and immediately all the doors were opened and everyone’s chains were unfastened.”

Consideration is given to the Philippian jailer, who bore responsibility for the incarcerated. Presuming the open cell doors and loosened chains signified the prisoners' departure, he understood his accountability for their potential escape would result in the forfeiture of his own life. Consequently, he prepared to end his life. Confronted with such dire circumstances, reflection upon eternal matters ensued, as evidenced by his query directed to Paul.

Verse 27: “And when the jailer awoke and saw the prison doors opened, he drew his sword and was about to kill himself, supposing that the prisoners had escaped.”

A Roman soldier faced execution for allowing a prisoner to escape, highlighting the severity of such negligence, rather than enduring humiliation and a painful death himself.

Verse 28: “But Paul cried out with a loud voice, saying, ‘Do not harm yourself, for we are all here!’”

The divine warnings against sin, its semblances, and its initial steps all carry the underlying message: "Do not harm yourself." This principle urges individuals to avoid self-inflicted harm and ruin. True harm originates from sin; abstaining from it protects one from all other forms of hurt. Even concerning the physical body, scripture cautions against damaging actions, advocating instead for nurturing and cherishing oneself.

The jailer's fear of accountability for his prisoners' escape was unfounded, as "we are all here." It is remarkable that none of the prisoners fled when the prison doors opened and their chains were loosed. Their astonishment held them captive, and recognizing that their liberation was a result of Paul and Silas's prayers, they remained until prompted. God's power was evident not only in the miraculous release of their physical restraints but also in the binding of their spirits.

Verse 29: “And he called for lights and rushed in, and trembling with fear he fell down before Paul and Silas,”

Utterly shaken, the jailer summoned his attendants to bring lamps, then frantically burst into the prison cell. Overwhelmed by a profound sense of awe and terror, recognizing the evident power and divine favor surrounding these men who had been unjustly imprisoned under his charge, he collapsed in a trembling heap at the feet of Paul and Silas.

Verse 30: “and after he brought them out, he said, ‘Sirs, what must I do to be saved?'”

The jailer's urgent question, "What must I do to be saved?" reveals several key aspects of his inquiry. Firstly, salvation has become his paramount concern, eclipsing all previous worldly ambitions. Secondly, his focus is intensely personal; he asks not about others, but about his own path. Thirdly, he understands that salvation requires effort and personal action, not a passive expectation. This is echoed in the Philippian context, where he is encouraged to not just seek salvation but to "work it out with fear and trembling." Fourthly, he exhibits a complete willingness to comply with any instruction given, ready to embrace even a difficult path if it leads to salvation. This demonstrates a full surrender to Christ. Fifthly, he actively seeks guidance from those who can provide answers, acknowledging his own lack of knowledge and the need for instruction, aligning with the scriptural encouragement to inquire about the way to Zion. Lastly, his act of bringing Paul and Silas out demonstrates a desire for their free and uncoerced counsel on this vital matter, hoping they could lead him out of a far greater spiritual darkness.

Verse 31: “And they said, “Believe in the Lord Jesus, and you will be saved, you and your house.”

To be saved, individuals must believe that the Lord Jesus Christ is who He said He is (John 20:31) and have faith in His atoning death and resurrection. This belief extends to entire households—family, servants, and guests—who understand and accept the gospel.

Verse 32: “And they spoke the word of the Lord to him together with all who were in his household.”

Paul and Silas taught the jailer and his entire household about Jesus Christ. The text highlights that the jailer was unfamiliar with Christ and needed to be informed about Him to believe. Because the core message was concise, they were quickly able to share enough for his baptism to be appropriate. This emphasizes the importance of Christ's ministers being well-versed in Scripture to readily instruct those seeking salvation. Furthermore, the passage stresses that the message was shared with everyone in the jailer's home. Heads of households should ensure that all those under their care have access to the teachings of God's Word, recognizing that the salvation of all individuals, regardless of their status, is equally valuable and secured by the same sacrifice.

Verse 33: “And he took them that very hour of the night and washed their wounds, and immediately he was baptized, he and all his household.”

The stark contrast is striking: the jailer, who had previously inflicted stripes upon Paul and Silas, now tends to their wounds, personally washing the very marks of their suffering. This profound act reveals a radical transformation within him. His former role as an agent of their persecution has been utterly reversed, demonstrating the powerful impact of the gospel message and the miraculous intervention they experienced. This change in behavior speaks volumes about the depth of his conversion and the genuine remorse he feels for his earlier actions. He moves from inflicting pain to providing comfort and care, signifying a complete turning away from his previous disposition.

Verse 34: “And he brought them into his house and set food before them, and rejoiced [b]greatly with his whole household, because he had believed in God.”

In a single evening, they endured scourging, imprisonment, divine liberation, and subsequently, received gracious hospitality within the residence of newly converted and joyous individuals.

Verse 35: “Now when day came, the chief magistrates sent their policemen, saying, ‘Release those men.’”

As morning dawned in Philippi, the chief magistrates, perhaps having reconsidered their hasty actions of the previous evening or been swayed by public opinion or even a divine prompting they couldn't comprehend, dispatched their officers, the city's policemen or lictors, with a clear and direct order: "Release those men." This simple instruction signified a dramatic shift from the public beating and imprisonment that Paul and Silas had endured. The magistrates, now acting through their appointed officials, were initiating the process of setting the apostles free, though their motivations at this point remain somewhat ambiguous within the immediate context.

Verse 36: “Now when day came, the chief magistrates sent their policemen, saying, ‘Release those men.’”

The magistrates, having acted hastily and without due process by ordering the beating and imprisonment of Paul and Silas, now recognize the precarious legal situation they have created for themselves. Their directive to release the prisoners and escort them quietly out of the city is a clear attempt to mitigate the potential repercussions of their unlawful actions. They likely fear the intervention of Roman authorities should the mistreatment of Roman citizens, as Paul was, become widely known. However, Paul, aware of his rights and the injustice he has suffered, refuses to cooperate with their discreet expulsion. His declaration that he will not leave under these circumstances is a bold and principled stand. He seems determined to ensure that the magistrates' wrongdoing is acknowledged and that his and Silas's innocence is publicly affirmed before their departure. This sets the stage for a dramatic confrontation and raises questions about Paul's strategy and the potential consequences of his defiance for the nascent Christian community in Philippi.

Verse 37: “But Paul said to them, ‘Having beaten us in public without trial, men who are Romans, they have thrown us into prison. And now are they sending us away secretly? No indeed! But let them come themselves and bring us out.’”

Roman law afforded significant protections to its citizens, particularly concerning legal proceedings and punishments. One crucial privilege was the exemption from the brutal practices of scourging (flogging) and torture, which were commonly employed to extract confessions or inflict punishment on non-citizens. This legal safeguard aimed to ensure a degree of dignity and prevent the arbitrary infliction of severe pain on those holding Roman citizenship. Furthermore, Roman citizens possessed the vital right to appeal their case directly to the emperor, Caesar, if they were tried in a Roman court and believed they had been unjustly convicted or treated. This right of appeal served as a crucial check on the power of local magistrates and provincial governors, offering citizens a final recourse to the highest authority in the Roman Empire to seek justice. These legal protections underscored the privileged status enjoyed by Roman citizens within the vast Roman legal framework and played a significant role in maintaining order and a sense of fairness, at least for those who held this valuable citizenship.

Verse 38: “And the policemen reported these words to the chief magistrates. They were afraid when they heard that they were Romans,”

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. Upon learning Paul was a Roman citizen, the magistrates became fearful, likely concerned about potential repercussions from the government for their actions. Their previous treatment of Paul and Silas had been unlawful and inhumane, disregarding both national and natural law, and transgressing God's law. Consequently, they approached Paul and Silas, pleading with them not to press legal charges regarding their unlawful imprisonment. Acknowledging their error, the magistrates personally escorted them out of the prison and requested they leave the city quietly and peacefully.

Verse 39: “and they came and appealed to them, and when they had brought them out, they kept requesting them to leave the city.”

Upon learning Paul was a Roman citizen, the magistrates became fearful, likely concerned about potential repercussions from the government for their actions. Their prior treatment of Paul and Silas had been unlawful, violating both national and natural law, and more importantly, divine law. Consequently, they approached Paul and Silas humbly, urging them to disregard the illegal imprisonment. Acknowledging their error, they personally escorted them out of the prison and requested that they leave the city discreetly.

Verse 40: “And they went out of the prison and entered the house of Lydia, and when they saw the brothers, they encouraged them and left.”

Early Christians frequently gathered in private residences (Philem. 2). The term "brothers" encompassed all believers present, including Lydia and her family, the jailer, Luke, and others who had witnessed the brothers.