And when it was day, the magistrates sent the serjeants, saying, Let those men go.

And when the day was come, the magistrates sent the serjeants, saying, Let those men go.

And when it was day, the praetors sent the lictors, saying, Let those men go.

And day having come, the magistrates sent the rod-bearers, saying, 'Let those men go;'

In the morning the praetors sent their lictors with the order, "Release those men."

But when it was day, the authorities sent the police, saying, Let these men go.

And when daylight had arrived, the magistrates sent the attendants, saying, "Release those men."

In the morning the Magistrates sent the police with an order for the men to be discharged.

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. [1] 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 [2] 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 [3] 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. [4] 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, [5] 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, [6] 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, [7] 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.

Footnotes

1 - "Ad mansuetudinem et sanam mentem," to mildness and a sound mind.

2 - "Circulatores," the circulators (of the charge.)

3 - "Condonent." forgive.

4 - "Si non pergant usque in illos esse injusti et crudeles," if they do not persist to the last in injustice and cruelty towards them.

5 - "Solatium," solace, compensation.

6 - "Aliquid levationis in posterum afferret," produce some alleviation in future.

7 - "Quia illos jam sibi tenebat obnoxios," because he now had them in his power.

And when it was day - It is evident from the narrative that it was not contemplated at first to release them so soon, Acts 16:22-24. But it is not known what produced this change of purpose in the magistrates. It is probable, however, that they had been brought to reflection, somewhat as the jailor had, by the earthquake, and that their consciences had been troubled by the fact, that in order to please the multitude, they had caused strangers to be beaten and imprisoned without trial and contrary to the Roman laws. An earthquake is always suited to alarm the guilty; and among the Romans it was regarded as an omen of the anger of the gods, and was therefore adapted to produce agitation and remorse. The agitation and alarm of the magistrates were shown by the fact that they sent the officers as soon as it was day. The judgments of God are eminently suited to alarm sinners. Two ancient mss. read this, "The magistrates who were alarmed by the earthquake, sent, etc." (Doddridge). Whether this reading be genuine or not, it doubtless expresses the true cause of their sending to release the apostles.
The serjeants - ῥαβδούχους rabdouchous. Literally, those having rods; the lictors. These were public officers who walked before magistrates with the emblems of authority. In Rome they bore before the senators the fasces; that is, a bundle of rods with an axe in its center, as a symbol of office. They performed somewhat the same office as a beadle in England, or as a constable in our courts (America).

And the magistrates sent the sergeants - The original word, ῥαβδουχους, means the lictors, persons who carried before the consul the fasces, which was a hatchet, round the handle of which was a bundle of rods tied. Why the magistrates should have sent an order to dismiss the apostles, whom they had so barbarously used the preceding evening, we cannot tell, unless we receive the reading of the Codex Bezae as genuine, viz. Ἡμερας δε γενομενης, συνηλθον οἱ Ϛρατηγοι επι το αυτο εις την αγοραν, και αναμνησθεντες τον σεισμον τον γεγοντα, εφοβηθησαν, και απεϚειλαν τους ῥαβδουχους κ. τ. λ. And when it was day, the magistrates came together into the court, And Remembering the Earthquake that Had Happened, they were afraid, and they sent the sergeants, etc. The Itala version of this same MS. has the same reading: so has also the margin of the later Syriac. If this MS. be correct, the cause of the dismissal of the apostles is at once evident: the earthquake had alarmed the magistrates; and, taking it for granted that this was a token of the Divine displeasure against them for their unprincipled conduct towards those good men, they wished to get as quietly rid of the business as they could, and therefore sent to dismiss the apostles. Whether this reading be genuine or not, it is likely that it gives the true cause of the magistrates' conduct.

(19) And when it was day, the magistrates sent the serjeants, saying, Let those men go.
(19) Shame and confusion is in due time the reward of wicked and unjust magistrates.

And when it was day,.... In one copy Beza says, these words are added,
"the magistrates came together in one place in the court, and remembering the earthquake that was made, they were afraid, and sent the sergeants;''
but they seem to be no other than a gloss, which crept into the text; however, it seems reasonable to suppose, that in the morning the magistrates met together, to consider what was further to be done with Paul and Silas; when upon cooler thoughts, they judged it best to be content with what punishment they had inflicted on them, and dismiss them; and if they had felt anything of the earthquake, or had heard of it in the prison, and of the converts that had been made there, they might be the more induced to let them go:
the magistrates sent the sergeants, saying, let these men go; the Arabic version reads, "these two men"; that is, Paul and Silas: who these sergeants were, is not very certain; they seem to be so called in the Greek language, from their carrying rods, or little staves in their hands, and were a sort of apparitors; by these the magistrates sent orders, either by word of mouth, or in writing, to the jailer, to let Paul and Silas out of prison, and set them at liberty, to go where they would; the same power that shook the foundations of the prison, and loosed the bands of the prisoners, wrought upon the hearts of the magistrates, to let the apostles go free.

Paul, though willing to suffer for the cause of Christ, and without any desire to avenge himself, did not choose to depart under the charge of having deserved wrongful punishment, and therefore required to be dismissed in an honourable manner. It was not a mere point of honour that the apostle stood upon, but justice, and not to himself so much as to his cause. And when proper apology is made, Christians should never express personal anger, nor insist too strictly upon personal amends. The Lord will make them more than conquerors in every conflict; instead of being cast down by their sufferings, they will become comforters of their brethren.

when it was day, the magistrates sent the sergeants, saying, Let those men go--The cause of this change can only be conjectured. When the commotion ceased, reflection would soon convince them of the injustice they had done, even supposing the prisoners had been entitled to no special privileges; and if rumor reached them that the prisoners were somehow under supernatural protection, they might be the more awed into a desire to get rid of them.

The magistrates sent the serjeants. The lictors are meant. It is possible that the magistrates had, in some way, heard that Paul and Silas were Roman citizens. They wished, therefore, to quietly get rid of them. The Porcian and Valerian laws exempted all Roman citizens from stripes or torture. They had broken the law.
Let them come themselves and fetch us out. They had been publicly scourged and tortured as evil doers, in violation of law. Paul insisted that they should be as publicly vindicated, not for their own honor, but for the sake of the church at Philippi.
Being Romans. We learn from Acts 22:25 that Paul was born a Roman citizen. His father, or some remoter ancestor, had been admitted to Roman citizenship, a great privilege and honor.
They feared. Had Paul insisted, the magistrates could have been severely punished. They might abuse aliens, but "to be a Roman was greater than to be a king." Hence, they humbled themselves, and "came, and besought them, and desired them to depart out of that city."
When they had seen the brethren. Who now met at the house of Lydia. The church thus planted grew and was afterwards honored with an apostolic letter.
Departed. To another field of labor. The reader should pause to reflect that Philippi was the first place, so far as we know, where the gospel was preached in Europe, that a woman was the first convert, that the messengers of the cross were met with blows, torture, and the dungeon, but through grace and the power of God triumphed gloriously. While Paul was in his next field of labor, Thessalonica, this young church of Philippi twice sent contributions to sustain him (Philippians 4:15-16).

The pretors sent - Being probably terrified by the earthquake; saying, Let those men go - How different from the charge given a few hours before! And how great an ease of mind to the jailer!