Introductory remarks:
"Paul meets Timothy in Lystra and as he is half Jew has him circumcised. They visit the churches. In Troas Paul has a vision telling him to go to Macedonia. In Philippi they meet Lydia and stay with her. A girl possessed with a spirit of divination follows Paul's group saying they are from God and can show the way of salvation. Paul sends the spirit out of her. The men who made money from her fortune telling report Paul to the magistrates. Paul's group is beaten and imprisoned. There is an earthquake, which opens the prison doors, and the jailer almost kills himself, but Paul stops him. They preach to him and he believes and brings them to his house to eat. They are released by the magistrates" (A survey of Acts - Brenda).
This chapter may be outlined as follows: Timothy accompanies Paul and Silas vv. 1-5; Paul's vision of the man of Macedonia vv. 6-10; the conversion of Lydia vv. 11-15; the imprisonment at Philippi vv. 16-40.
Timothy Accompanies Paul and Silas
Verses 1, 2, "Then came he to Derbe and Lystra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father was a Greek: which was well reported of by the brethren that were at Lystra and Iconium."
LGT "And he arrived at Derbe and Lystra: and behold a certain disciple was there named Timotheus, a son of a certain believing Jewish woman, but [the] father a Greek, who was borne witness to by the brethren in Lystra and Iconium."
Paul goes first to Derbe and then to Lystra where he is reintroduced to a young man named Timotheus who had been converted to Christianity on Paul's first trip to Lystra. Nothing is known of his Greek father, but he was son of a certain believing Jewish woman named Eunice, 2 Tim. 2:5. Of Timothy it is reported who was borne witness to by the brethren in Lystra and Iconium, that is, Timothy was well regarded by the Christians there.
Verse 3, "Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek."
LGT "Paul wished this one to go forth together with him, and having taken him he circumcised him, on account of the Jews, the ones who were in those places: for they all knew that his father was a Greek."
Paul circumcised Timothy, not because it was essential to salvation, but because Timothy was both Jew and Greek; it was not for the believing Jew that he circumcised him, but for the unbelieving Jew. Timothy was going out with Paul and Silas and it was to avoid problems among the Jews. Regarding this circumcision Barnes notes: "This was evidently done to avoid opposition and reproaches of the Jews. It was a measure not binding in itself, but the neglect of which would expose to contention and opposition among the Jews, and greatly retard or destroy his usefulness. It was an act of expediency for the sake of peace, and was in accordance with Paul's uniform and avowed principle of conduct 1 Cor. 9:20, And unto the Jews I became as a Jew, that I might gain the Jews".
Verse 4, "And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem."
LGT "And as they passed through the cities, they delivered to them the decrees to keep, decided on by the apostles and elders, the ones in Jerusalem."
Paul and Silas and Timothy went throughout the cities preaching faith alone in Christ alone; along with free salvation they included the four decrees that had been agreed upon by the teachers and the entire assembly in Jerusalem:1) ye abstain from meats offered to idols, 2) and from blood, 3) and from things strangled, and 4) from fornication. Paul will deal with these things when he writes his epistle to the Corinthians regarding the doubtful things in Corinth. At the present they did not want the new Gentile converts to give occasion to cause the new Jewish converts to stumble. This principle of living the Christian life in a way that does not allow our Christian liberty to get in the way of causing a weaker brother to stumble has always been our duty, or should I say, privilege.
Verse 5, "And so were the churches established in the faith, and increased in number daily."
LGT "The assemblies, therefore, were strengthened in the faith, and increased in number every day."
God was working through Paul, Silas and Timothy, as they witnessed people being saved every day. Paul not only taught them free grace salvation, but he also taught them deeper doctrines that strengthened them and gave them assurance of their salvation. This is the method Paul used throughout his ministry of establishing churches of the family of believers in every city.
Paul's Vision of the Man of Macedonia
Verse 6, "Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia."
LGT "And having passed through Phrygia and the Galatian country, having been forbidden by the Holy Spirit to speak the Word in Asia."
Paul, Silas and Timothy pass through Galatia and the Holy Spirit forbids them to go through the Asian country, which Ephesus was the chief city. Paul would return two years later to teach at Ephesus.
Verse 7, "After they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not."
LGT "And having come down to Mysia, they attempted to go to Bithynia, and the Spirit did not suffer them:"
In verse six the Holy Spirit did not let them go into Asia, and now he stops them from going to Bithynia; He did not want them going north, but He wanted them to go west to Troas.
Verse 8, "And they passing by Mysia came down to Troas."
LGT "And passing by Mysia they came down to Troas."
Paul is completely at the beckon call of the Holy Spirit. He has his own mind about where he wants to go, but the Holy Spirit is in complete control, and Paul knows it, and he is obedient to the Spirit. Vernon McGee has an interesting paragraph regarding books out in the marketplace like that insipid "Purpose Driven Life," by Rick, the slick, Warren. I will quote it in full:
"I think that if we had met Paul during the time of his delay in Troas, we could have asked him, 'Paul, where are you going?' I'm sure his reply would have been, 'I don't know.' I'm afraid our next statement would have been something like this: 'Now brother Paul, do you mean that the great Apostle of the Gentiles doesn't know where he is going next? Surely you must know the will of God for your life.' Then we would have sat down for a nice long lecture on how to determine the will of God in his life. My, I've read so many books on that subject - it's too bad Paul didn't have one of those books with him at that time! Paul does not know the will of God. Why? Because the Spirit of God is leading him. Paul is simply waiting. It is going to take a mighty movement to get Paul out of Asia and move him over into Europe."
Verse 9, "And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us."
LGT "And a vision during [the] night appeared to Paul; a certain man of Macedonia was standing and beseeching him and saying, Having passed over into Macedonia help us."
Paul receives a vision of a man standing and beckoning him to come over to Macedonia, across the Aegean Sea, with the Gospel of grace. Paul and company had just been turned back twice, and the Lord now makes it very clear that He wants the Gospel to go to the ends of the habitable earth. This is the first time the gospel had gone into Europe. For those of you who put a lot of stock in your European heritage I quote McGee again:
"I do not know why Paul was not moved east to China. All I know is that the Spirit of God moved him west to Europe. I thank God that this is the direction he went. At that particular time my ancestors, from one side of the family, were roaming in the forests of Germany. They were pagan and they were evil, worshipping all kinds of idols. They were a low, heathen people. The other side of my family came from Scotland and perhaps my ancestors were already in Scotland at that time or came there a little bit later. At any rate, I am told they were the dirtiest, filthiest savages that have ever been on the topside of this earth. I thank God the gospel went to Europe to reach my people over there.
"Now maybe you are smiling, thinking that your ancestors were superior to mine. Well, you can wipe that smile off your face because your ancestors probably were living in the cave right next door to mine! They were just as dirty and just as filthy as mine were. Thank God the gospel crossed over into Europe. This was a great and significant crossing."
Verse 10, "And after he had seen the vision, immediately we endeavored to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them."
LGT "And when he saw the vision, immediately we sought to go forth into Macedonia, concluding that God had called us to announce the glad tidings to them."
Before verse ten, Dr. Luke refers to the group of Paul, Silas and Timothy as "they" and "them" or simply "he"; but now Luke is joining them, and continues with Paul until he and Silas leave Philippi, and now he speaks of this group of four or more as "us" and "we". When God calls them there is no hesitation, they immediately respond and go to Macedonia. Just a side note regarding this Macedonian cry, God does not call missionaries in this manner today, much to the embarrassment of the missionaries I have heard give their testimonies at Bible School. Men will say just about anything to get support from church people, but they will have to admit to Christ someday they were lying; remember, the ends never justify the means.
The Conversion of Lydia
Verse 11, "Therefore loosing from Troas, we came with a straight course to Samothracia, and the next day to Neopolis."
LGT "And setting sail from Troas, we ran a straight course into Samothracia, and on the next day to Neopolis."
Samothracia is a small island, halfway between Troas and Neopolis; and Neopolis is straight up from Troas, about ten miles from Philippi across the Aegean Sea.
Verse 12, "And from thence to Philippi, which is the chief city of that Part of Macedonia, and a colony: and we were in that city abiding certain days."
LGT "And from there to Philippi, which is [the] first city of [that] part of Macedonia, a colony. And we were staying in this city certain days."
Paul will have a wonderful response in Philippi, and he dearly loved the people there, as we will learn as we study his epistle to the Philippians. "Philippi was a city so called from Philip, the father of Alexander the Great, who repaired a ruined town, and caused it to be called by his name. The chief city of that part of Macedonia; or the first city in the passage from Samothracia unto Macedonia. A colony where many Roman citizens went to inhabit, and whose inhabitants had the freedom of the city of Rome. To the church in this city Paul wrote an Epistle" (Mathew Poole).
Verse 13, "And on the Sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither."
LGT "And on the day of the Sabbath we went forth outside the gate by a river, where we supposed there was a place of prayer, and having sat down, we spoke to the women who came together."
In Philippi there were very few Jews because it was a military and not a mercantile city. There was no synagogue in the city only a place of prayer by the river where Jews gathered for prayer in the open air. Luke uses the first person plural "we" suggesting that Paul, being the chief speaker, and then Silas, Timothy, and then Luke each took their turn to speak. Most of our modern day preachers would have turned their noses up at speaking to a bunch of women; but not this group, they welcomed the opportunity.
Verse 14, "And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul."
LGT "And a certain woman, by name Lydia, a seller of purple of [the] city of Thyatira, who worshipped God, was hearing; of whom the Lord opened the heart to attend to the things spoken by Paul."
Lydia was a seller of purple. Thyatira was one of the seven churches of Asia Minor mentioned in Revelation. Thyatira was famous for its production of purples dye. "There was a great demand for this fabric as it was used on the official toga at Rome and in Roman colonies. We still use the term royal purple. (See on Luke 16:19). Evidently Lydia was a woman of some means to carry on such an important enterprise from her native city. She may have been a freed-woman, since racial names were often borne by slaves. One that worshipped God; a God-fearer or proselyte of the gate (being a Gentile). There was a Jewish settlement in Thyatira, which was especially interested, in the dyeing industry. She probably became a proselyte there. Whether this was true of the other women we do not know. They may have been Jewesses or proselytes like Lydia, probably all of them employees of hers in her business. When Paul writes to the Philippians he does not mention Lydia who may have died meanwhile who was certainly not Paul's wife. She was wealthy and probably a widow" (Robertson). Lydia's heart was opened to hear the gospel of free grace given by Paul and she received it freely. Many assemblies have been started by women obedient to the will of God; remember, Christ broke down the barrier between Jew and Gentile, master and slave, male and female; all are one in Christ.
Verse 15, "And she was baptized, and her household, she brought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us."
LGT "And when she was baptized and her house, she besought us saying, If ye have judged me to be faithful to the Lord, having entered into my house, abide. And she constrained us."
Lydia was baptized declaring her faith in the Lord Jesus Christ, and her household, which was most likely made up of the women who worked for her. Baptism was practiced by the apostolic church, before the completion of the New Testament Scriptures; since the completion of the Word of God there is no longer a need for ritualism, including the Lord Supper. Lydia would not take no for an answer; she constrained them to abide in her house while they ministered there.
The Imprisonment in Philippi
Verse 16, "And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her master much gain by soothsaying."
LGT "And it came to pass as we were going to prayer, a certain damsel having a spirit Python met us, who brought her masters much gain by divining."
A damsel slave girl came to them as they were going to prayer, who was possessed with a demon Python; Python, in Greek mythology, was the name given to the serpent that kept guard at Delphi, slain by Apollo, who was called Puthios Apollo and the prophetess at Delphi was termed Pythia (Robertson). This slave girl was a fortuneteller and her masters made a steady income by her. She was the property of joint owners that exploited her for much gain. "The heathen inhabitants of Philippi regarded the woman as inspired by Apollo; and Luke, in recording this case, which came under his own observation, uses the term which would naturally suggest itself to a Greek physician, a Python spirit, presenting phenomena identical with the convulsive movements and wild cries of the Pythian priestess at Delphi" (Vincent).
Verse 17, "The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which shew unto us the way of salvation."
LGT "She having followed Paul and us cried saying, These men are servants of the Most High God, who announce to you a way of salvation."
She obviously had heard Paul preach, and as she followed them, she cried out that these men are servants of the Most High God. She continues that they were announcing, literally, a way of salvation; then as now, there are many ways of salvation in the minds of the natural man.
Matthew Poole comments:
"The devil might be forced by God to confess this; or he might do it voluntarily by God's permission: First, to draw men on to believe him in other things, being he commended the servants of God, and spake the truth in this. Secondly, that, by flattering St. Paul, he might puff him up, and occasion him to sin. But an evil spirit, (or an evil man) when he dissembles as if he were good, is worst of all."
Verse 18, "And this did she many days. But Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour."
LGT "And this she did for many days. But Paul being distressed, and turning to the spirit said, I charge thee in the name of Jesus Christ to come out of her: and it came out the same hour."
Paul became irritated at this continual harassment by the demon, commands that he come out of the girl; like Christ, Paul makes the distinction between the girl and the demon, and he speaks directly to the demon. As soon as Paul speaks the name of Jesus Christ the demon has no choice but to leave the girl, immediately. By casting out the demon, Paul was attesting to the people that he had nothing to do with this spirit, and that this proves that they were truly God's servants.
Verse 19, "And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew them into the marketplace unto the rulers,"
LGT "And her masters seeing that the hope of her gain was gone, having taken hold of Paul and Silas, they dragged [them] into the market before the magistrates;"
Paul and Silas had hit these slave owners where it hurts, in the pocketbook. Their hope of gain was gone with the evil spirit. They weren't impressed with the supernatural casting out of this demon by God's servant, only that they were going to lose great profits. They dragged Paul and Silas into the courthouse, centered in the marketplace. "The marketplace was a place of concourse, and the courts were often held in or near those places" (Barnes).
Verses 20, 21, "And brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city, and teach customs, which are not lawful for us to receive, neither to observe, being Romans."
LGT "And having brought them up to the captains said, These men exceedingly trouble our city, being Jews, and announce customs, which it is not lawful for us to receive nor to do, being Romans."
The Greek term for magistrates is the same word for a general in the army; in civil life it refers to a governor. These men exceedingly trouble our city was a hypocritical charge laid against Paul and Silas; the masters of the slave girl became civic minded when their immoral practice of exploiting the poor slave girl was taken away from them. They were also anti-Semitic in their charge of Paul and Silas being Jews. "The people of Philippi, unlike those in Antioch (11:26), did not recognize any distinction between Jews and Christians. These four men were Jews. This appeal to race prejudice would be especially pertinent then because of the recent decree of Claudius expelling Jews from Rome (18:2). It was about A.D. 49 or 50 that Paul is in Philippi. The hatred of the Jews by the Romans is known otherwise" (Robertson). The phrase and announce customs refers to religious rites or forms of worship. These hypocrites cared nothing for the religion of the Jews or the Romans. They go on to charge, which it is not lawful for us neither to receive nor to do, being Romans that is, a Roman citizens.
Barnes notes on this last phrase:
"There were laws of the Roman Empire under which they might shield themselves in this charge, though it is evident that their zeal was, not because they loved the laws more, but because they loved Christianity less. Some of these laws are as follows: 'Care was taken among the Athenians and the Romans that no one should introduce new religions. It was on this account that Socrates was condemned, and the Chaldeans or Jews were banished from the city.' 'No person shall have any separate gods, or new ones; nor shall he privately worship any strange gods, unless they be publicly allowed.' 'The Romans would indeed allow foreigners to worship their own gods, but not unless it were done secretly, so that the worship of foreign gods would not interfere with the allowed worship of the Romans, and so that occasion for dissension and controversy might be avoided. Neither was it lawful among the Romans to recommend a new religion to the citizens, contrary to that which was confirmed and established by the public authority, and to call off the people from that. It was on this account that there was such hatred of the Romans against the Jews.' Tertullian says that 'there was a decree that no god should be consecrated unless approved by the senate.'
Verse 22, "And the multitude rose up together against them: and the magistrates rent off their clothes, and commanded to beat them."
LGT "And the crowd rose up together against them, and the captains tore off of them the garments, commanded to beat [them] with rods."
The magistrates, who were there to protect them until they had a fair trial, commanded them to be stripped naked and beaten with rods. Paul was a Roman citizen and should have been protected under Roman law; but this mob would not wait for justice, because they were in a rage of emotion.
Verses 23, 24, "And when they had laid many stripes upon them, they cast them into prison, charging the jailer to keep them safely: who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks."
LGT "And having laid on them many stripes, they cast [them] into prison, charging the jailer safely to keep them. Who, receiving such a charge, thrust them into the inner prison, and secured their feet to the stocks."
Paul and Silas were beaten on their naked bodies with many stripes; the Jewish law was forty save one (2 Cor. 11:24), but Roman custom depended on the caprice of the judge and was a terrible ordeal (Robertson). After they were beaten they were cast into prison. The Jailer was commanded to keep them safely, so he thrust them into the inner prison and fastened their feet with stocks.
Vincent notes on this inner prison:
"Some have supposed this to be the lower prison, being misled by the remains of the Maritime prison at Rome. On the declivity of the Capitoline (the temple on the smallest of the seven hills of Rome, where the ancient pagan priests worshipped), and near the Arch of Septimius Severus. This consists of two chambers, one above the other, excavated in the solid rock. In the center of the vault of the lower chamber is a circular opening, through which it is supposed that prisoners were let down into the dungeon. Modern excavations, however, have shown that these two chambers were connected with a series of large chambers, now separated by an alley from the prison of St. Peter. The opening into the passage leading to these was discovered in the lower dungeon. Under this passage ran a drain, which formed a branch of the Cloaca Maxima, or main sewer. Six of these chambers have been brought to light, evidently apartments of a large prison in the time of the Roman kings. Mr. John Henry Parker, from whose elaborate work on primitive fortifications of Rome these details are drawn, believes that the prison of St. Peter now shown to tourists formed the vestibule and guard-room of the great prison. It was customary to have a vestibule (entrance room), or house for the warder, at a short distance from the main prison. Thus he distinguishes the inner prison from this vestibule. With this agrees the description in the Rev. John Henry Newman's 'Callista:' 'The state prison was arranged on pretty much one and the same plan through the Roman Empire, nay, we may say throughout the ancient world. It was commonly attached to the government buildings, and consisted of two parts. The first was the vestibule, or outward prison, approached from the praetorium, and surrounded by cells opening into it. The prisoners who were confined in these cells had the benefit of the air and light, which the hall admitted. From the vestibule there was a passage into the interior prison, called Robur or Lignum, from the beams of wood, which were the instruments of confinement, or from the character of its floor. It had no window or outlet except the door, which, was closed, it absolutely shut out light and air. This apartment was the place into which Paul and Silas were cast at Philippi. The utter darkness, the heat, and the stench of this miserable place, in which the inmates were confined day and night, is often dwelt upon by the martyrs and their biographers."
Verse 25, "And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them."
LGT "And towards midnight Paul and Silas praying they were singing hymns to God, and the prisoners listened to them."
Paul and Silas blended their petitions with singing hymns to God; as they were singing their prayers, probably psalms, to God, the other prisoners were listening with delight, for they had not been entertained with such devotion in that squalor, for singing and praising God are not common in prison. "It was a new experience for the prisoners and wondrously attractive entertainment to them" (Robertson). It was only the grace of God that enabled them to sing praises to God after being scourged so brutally by the mob.
Verse 26, "And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and every one's bands were loosed."
LGT "And suddenly there was a great earthquake so that the foundations of the prison were shaken: and immediately all the doors were opened, and the bonds of all were loosed."
What a wonderful scene we have here of the power of our omnipotent God: the earthquake that shook the foundations of the prison showed them that God was working, and the immediate loosing of all the bands from the prisoners proved to them that Paul and Silas' God was at work. Their bonds were loosed and the doors were opened, but no one attempted escape.
Verse 27, "And the keeper of the prison awaking out of his sleep, and seeing the prison doors opened, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled."
LGT "And the jailor being awoke out of sleep, and seeing the doors of the prison opened, having drawn a sword, was about to put himself to death, supposing the prisoners had escaped."
The earthquake awakened the guard and all he could see was that the doors were all opened, drew his sword and was about to commit suicide, because if a prisoner escaped, the guard would be put to death by the magistrates, he was responsible with his life.
Verse 28, "but Paul cried with a loud voice, saying, Do thyself no harm: for we are all here."
LGT "But Paul called out with a loud voice, saying, Do to thyself no injury: for we are all here."
God created this entire incident for the conversion of this jailor.
Verses 29, 30, "Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas, and brought them out, and said, Sirs, what must I do to be saved?"
LGT "And having asked for lights, he rushed in, and fell down trembling before Paul and Silas, and having brought out he said, Sirs, what is necessary for me to do in order that I may be saved?"
The jailor was in the outer room of the prison, and so he called for a light, and he went down into the dungeon trembling with fear to see Paul, and why he should do himself no harm. He fell down before Paul and Silas and asked what he had to do to be saved. Christianity is the only religion that does not require works for salvation. He had lived in a Pagan world, and as such, he thought he had to do something to satisfy Paul and Silas' God. He must have heard Paul and Silas singing praises to their God, so he knew God had delivered them, and now he wanted to know their God. The Jailor was obviously referring to his eternal salvation, for 1) he was not now in danger of his life for the prisoners were all safe and sound, and 2) Paul and Silas were under the protection of a mighty God, so he wanted to be part of this religion. God had used this entire incident to convince this jailor he needed salvation, and 3) by the answer Paul and Silas gave in the next verse.
Verse 31, "And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house."
LGT "And they said, Believe on the Lord Jesus and you will be saved, you and your house."
This is the heart of the matter for this jailor and his house, and for that matter, the entire human race. Believe on the Lord Jesus Christ; not believe and be baptized; not believe and join a church; not believe and pay your tithe; not believe and confess your sins; not believe and stop sinning; not believe and pray; not believe and confess with your mouth to others; Paul says the only way to become a Christian is to simply believe on the name of the Lord Jesus Christ; it could not be any easier than this; a person must do something to go to hell, that is, reject Jesus Christ as Savior; but to go to heaven all that is required is believe on the Lord Jesus Christ and you will be saved.
Verse 32, "And they spake unto him the word of the Lord, and to all that were in his house."
LGT "And they spoke to him the Word of the Lord, together to all the ones in his house."
Paul and Silas taught the free grace of God to the jailer and his house; this was a wonderful meeting that took place. Paul and Silas explained in fuller detail what they briefly mentioned about the Lord Jesus Christ; that is, that Jesus came in the flesh and lived a perfect life, and eventually died on the cross to save them from their sins. The baptism will teach them of the death, burial, and resurrection of the Lord Jesus Christ, by being immersed in the water, typifying His death, and being under the water, typifying His burial, and then being raised up out of the water, typifying His resurrection, and then coming out of the water, typifying a new life lived for Him. Today we have the completed Revelation of His grace in the Word of God, the Bible, so we no longer need the ritual of baptism to teach us these things.
Verse 33, "And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway."
LGT "And having taken them in that hour of the night, he washed [them] from their stripes, and was baptized, he and all his immediately."
The jailer took them to a place where there was sufficient water to wash their wounds and be baptized. What stands out in this verse is that as soon as this jailer becomes a Christian, he is concerned with the welfare of these prisoners. While they were incarcerated he cared not a whit; this is proof of the change the Holy Spirit makes in a man when he becomes a child of God.
Verse 34, "And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house."
LGT "And having brought into the house, he set a table [for them], and rejoiced with all [his] house, having believed in God."
They return to his house he sets a table of food before his newfound friends, and enjoys a meal with them, rejoicing and fellowshipping with the Lord. How wonderful to see the Spirit working in this family; the jailer takes Paul and Silas from the dark, dank, damp, dungeon to his delightful dry dining room, all because they believed the Gospel of Grace.
Verse 35, "And when it was day, the magistrates sent the sergeants, saying, let those men go."
LGT "And day having come, the captains sent the sergeants, saying, Let those men go."
The magistrates had realized that they had unlawfully beat and put Paul and Silas in the dungeon without a trial, which was against Roman law, and probably brought on by the earthquake, changed their minds and wanted them to be immediately released.
Verse 36, "And the keeper of the prison told this saying to Paul, The magistrates have sent to let you go: now therefore depart, and go in peace."
LGT "And the jailer reported the words to Paul, The captains have sent that ye may be let go: now therefore having gone out, go in peace."
The jailer relays the message to Paul that they are free to go, and he bids them go in peace.
Verse 37, "But Paul said unto them, They have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privily? Nay verily; but let them come themselves and fetch us out."
LGT "But Paul said to them, Having beaten us publicly, uncondemned, being Roman men, they cast [us] into prison, and now secretly do they thrust us out? No indeed: but having come themselves, let them bring us out."
Paul of course is being led of the Spirit in refusing to go; he says that they publicly beat and humiliated them, being Roman citizens, and cast them into prison without a trial; let them come themselves and publicly let them go. Paul is setting a precedent for other Christians who will come after him preaching the Word of God, so they would not be mistreated in this manner. Paul wanted a public acknowledgment from the Magistrates that they were innocent.
Verse 38, "And the sergeants told these words unto the magistrates: and they feared, when they heard that they were Romans."
LGT "And the sergeants reported to the captains these words. And they feared, having heard they are Romans."
The reason they feared was that they would be severely punished for punishing a Roman citizen unjustly. Roman law could punish these who broke the law by beating and throwing Paul and Silas in prison unlawfully with death and confiscation of their property.
Verse 39, "And they came and besought them, and brought them out, and desired them to depart out of the city."
LGT "And having come they brought them, and having brought out, they kept on begging [them] to depart from the city."
Paul and Silas had accomplished their purpose and could see no further purpose to remain in Philippi; the magistrates had already brought great disgrace upon themselves, and it was beyond Paul's purpose to remain there, although it would have been his every right to have these scoundrels punished.
Verse 40, "And they went out of the prison, and entered into the house of Lydia: and when they had seen the brethren, they comforted them, and departed."
LGT "And having gone forth from the prison they came to Lydia, and having seen the brethren, they encouraged them, and they went away."
They went to Lydia's house and encouraged the brethren there, that God had answered their prayers, and then they went away. The brethren met at Lydia's, not merely Timothy and Luke, but the church at Philippi probably had its start there. Note the pronoun they in the phrase went away: Luke did not go with them at this time. Paul and Silas continue on alone.
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