GOD'S WORD® Translation (©1995)
After Paul and Silas left the jail, they went to Lydia's house. They met with the believers, encouraged them, and then left.

King James Bible
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.

Douay-Rheims Bible
And they went out of the prison, and entered into the house of Lydia; and having seen the brethren, they comforted them, and departed.

Darby Bible Translation
And having gone out of the prison, they came to Lydia; and having seen the brethren, they exhorted them and went away.

English Revised Version
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.

Webster's Bible Translation
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.

Weymouth New Testament
Then Paul and Silas, having come out of the prison, went to Lydia's house; and, after seeing the brethren and encouraging them, they left Philippi.

World English Bible
They went out of the prison, and entered into Lydia's house. When they had seen the brothers, they encouraged them, and departed.

Young's Literal Translation
and they, having gone forth out of the prison, entered into the house of Lydia, and having seen the brethren, they comforted them, and went forth.

Cross References

Acts 1:15 At this time Peter stood up in the midst of the brethren (a gathering of about one hundred and twenty persons was there together), and said,

Acts 16:2 and he was well spoken of by the brethren who were in Lystra and Iconium.

Acts 16:14 A woman named Lydia, from the city of Thyatira, a seller of purple fabrics, a worshiper of God, was listening; and the Lord opened her heart to respond to the things spoken by Paul.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 35-40

In these verses we have,

I. Orders sent for the discharge of Paul and Silas out of prison v. 35, 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. 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, Ps. 76:10. 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 2:5.

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 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, ch. 22:25, 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, Causâ cognitâ possunt multi absolvi, incognitâ 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, v. 38, 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, Ex. 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, Zec. 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, 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 (Mk. 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, ch. 1:1; 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.

Calvin's Commentary

35. And when it was day, the magistrates sent the apparitors, [officers,] saying, Let those men go. 36. And the keeper of the prison told these words to Paul, The magistrates have sent to loose you: now therefore going out, depart in peace. 37. And Paul said to them, After that they have beaten us openly, before our cause was known, seeing that we be Romans, they have cast us into prison; and now they cast us out privily? No, surely; but let them come themselves and fetch us out. 38. And the apparitors [officers] told these words to the magistrates; who feared, after that they heard that they were Romans 39. And they came and besought them; and when they had brought them out, they requested that they would depart out of the city. 40. And coming out of the prison, they entered in unto Lydia; and when they had seen the brethren, they comforted them, and departed.

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, --

"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 [rabdouchoi], 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.

38. They were afraid, because they were Romans. They are not once moved with the other point, because they had handled innocents cruelly without discretion; [234] and yet that was the greater reproach. But because they did not fear that any man would punish them, they were not moved with God's judgment. This is the cause that they do carelessly pass over that which was objected concerning injury done by them, only they are afraid of the officers [235] of the Romans, and lest they should be beheaded for violating the liberty in the body of a citizen. They knew that this was death if any of the chief governors [prefects] should commit it, then what should become of the officers of one free city? [236] Such is the fear of the wicked, because they have an amazed [237] conscience before God, they do long time flatter themselves in all sins, until the punishment [238] of men hang over their heads.

40. When they saw, etc. They were desired to part presently; yet it became them to regard the brethren, lest the tender seed of the gospel should perish, and undoubtedly they would have tarried longer if they had been suffered, but the prayers and requests of the magistrates were imperious and armed, which they are enforced to obey. Nevertheless, they foreslow [neglect] not their necessary duty, but they exhort the brethren to be constant. And whereas they went straight to Lydia, it is a token, that though the Church were increased, yet that woman was the chief even of a greater number, as touching diligence in duties of godliness; [239] and that appeareth more plainly thereby, because all the godly were assembled in her house.

Footnotes:

[227] "Ad mansuetudinem et sanam mentem," to mildness and a sound mind.

[228] "Circulatores," the circulators (of the charge.)

[229] "Condonent." forgive.

[230] "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] "Solatium," solace, compensation.

[232] "Aliquid levationis in posterum afferret," produce some alleviation in future.

[233] "Quia illos jam sibi tenebat obnoxios," because he now had them in his power.

[234] "Nulla interposita cognitione," without any previous cognisance.

[235] "Securibus," axes.

[236] "Coloniae," colony.

[237] "Stupidam," stupid, dull.

[238] "Ultro," vengeance.

[239] "In officiis pictatis," in offices of piety.

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John Calvin—The Institutes of the Christian Religion

Children Devoted to God. Gen. 17:7,10; Acts 16:14,15,33.
Children devoted to God. Gen. 17:7,10; Acts 16:14,15,33. [For those who practise infant Baptism.] Thus saith the mercy of the Lord, "I'll be a God to thee; I'll bless thy num'rous race, and they Shall be a seed for me." Abram believed the promised grace, And gave his sons to God; But water seals the blessing now, That once was sealed with blood. Thus Lydia sanctified her house, When she received the word; Thus the believing jailer gave His household to the Lord. Thus later saints, eternal King! …
Isaac Watts—The Psalms and Hymns of Isaac Watts

Acts 17:16-17. Athens.
[9] "Now, while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry." Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him." --Acts 17:16-17. PERHAPS the reader of this paper lives in a town or city, and sees more of bricks and mortar than of green fields. Perhaps you have some relative or friend living in a town, about whom you naturally feel a deep interest. …
John Charles Ryle—The Upper Room: Being a Few Truths for the Times

Conversion, Its Nature and Necessity.
Closely related to the doctrine of the power, or efficacy, of the divine Word--as considered in the last chapter--is the doctrine of conversion. It is the subject of conversion, therefore, that we now purpose to examine. It is an important subject. It deserves a prominent place in treating of the Way of Salvation. It is also an intensely personal subject. Each one who desires to be in the Way of Salvation is personally interested in it. The eternal destiny of every one who reads these pages is closely …
G. H. Gerberding—The Way of Salvation in the Lutheran Church

The Law Established through Faith
Discourse I "Do we then make void the law through faith? God forbid: Yea, we establish the law." Romans 3:31. 1. St. Paul, having the beginning of this Epistle laid down his general proposition, namely, that "the gospel of Christ is the power of God unto salvation to every one that believeth;" -- the powerful means, whereby God makes every believer a partaker of present and eternal salvation; -- goes on to show, that there is no other way under heaven whereby men can be saved. He speaks particularly …
John Wesley—Sermons on Several Occasions