Acts Chapter 16
The Second Missionary Journey Begins
From the city of Derbe to Troas
Acts 16:1-2 says, “Then he came to Derbe and Lystra. And behold, a certain disciple was there, named Timothy, the son of a certain Jewish woman who believed, but his father was Greek. He was well spoken of by the brethren who were at Lystra and Iconium.”
When Paul and Silas arrived in Derbe, they returned to a city where Paul had experienced great success during his first missionary journey as recorded in Acts 14:20-21, “However, when the disciples gathered around him, he rose up and went into the city. And the next day he departed with Barnabas to Derbe. And when they had preached the gospel to that city and made many disciples, they returned to Lystra, Iconium, and Antioch.” Paul also entered Lystra, the very city where, during the first missionary journey, the people had once tried to worship him and Barnabas as pagan gods and then attempted to kill him by stoning (Acts 14:8-20). Paul returned to this place not in fear but in faith, demonstrating his courage and his desire to see how the believers were growing.
It is estimated that about five years had passed between Paul’s first journey and this moment. He was eager to see how the work of the Lord had continued and how the churches he had planted were progressing. This reflects Paul’s balance between being a pioneer evangelist, bringing the gospel into unreached territories, and a shepherd who longed to strengthen and encourage the saints in the faith. As Acts 15:40-41 records, “But Paul chose Silas and departed, being commended by the brethren to the grace of God. And he went through Syria and Cilicia, strengthening the churches.” Paul’s heart was not only to plant but also to nurture, not only to see people saved but also to see them established in the truth.
It was here that Paul met Timothy, a young man already recognized for his faith and godly reputation. Timothy’s mother was a Jewish believer, and his father was a Greek, presumably an unbeliever. Despite the challenges of a divided home, Timothy grew into a faithful disciple, well spoken of by the brethren. The seeds of faith planted in Timothy through his mother, Eunice, and grandmother, Lois, had matured into a living testimony of godliness (2 Timothy 1:5). This illustrates the power of a faithful mother’s influence in the life of a child, even when the father does not share the same faith. The persecution Paul endured in Lystra years earlier had no doubt left an impression on the young Timothy, and this courageous example helped shape him into the man of God Paul now found ready for service.
Acts 16:3-5 says, “Paul wanted to have him go on with him. And he took him and circumcised him because of the Jews who were in that region, for they all knew that his father was Greek. And as they went through the cities, they delivered to them the decrees to keep, which were determined by the apostles and elders at Jerusalem. So the churches were strengthened in the faith, and increased in number daily.”
Paul saw in Timothy a faithful servant of Christ and desired that he join their missionary team. This was God’s providence at work, for Paul had just parted ways with Barnabas and John Mark (Acts 15:36-41), yet the Lord raised up Timothy to fill the gap. This truth reminds us that no servant in God’s kingdom is indispensable. When one steps away, God raises another to carry on the work. A Barnabas may depart, but God is faithful to provide a Timothy.
Paul circumcised Timothy, not to secure his salvation or standing before God, for Paul had just defended in the Jerusalem Council that salvation is by grace through faith apart from the Law of Moses. In fact, in Galatians 2:3-5, Paul refused to have Titus circumcised because to do so would have compromised the gospel. Instead, Timothy’s circumcision was an act of wisdom and love, removing any stumbling block to Jewish audiences since his mother was Jewish, but he had not been circumcised. By Jewish custom, this made him appear as an apostate Jew. For the sake of gospel ministry, Paul ensured Timothy would not be rejected outright by the synagogues. This was not legalism but love. As Paul himself later wrote in 1 Corinthians 9:20-22, “And to the Jews I became as a Jew, that I might win Jews; to those who are under the law, as under the law, that I might win those who are under the law; to those who are without law, as without law (not being without law toward God, but under law toward Christ), that I might win those who are without law; to the weak I became as weak, that I might win the weak. I have become all things to all men, that I might by all means save some.”
With Timothy added to their team, Paul, Silas, and Timothy traveled from city to city, delivering the decrees of the Jerusalem Council, which confirmed that salvation was by grace through faith, apart from works of the Law. These decrees brought unity, clarity, and encouragement to the churches. As a result, the churches were strengthened in the faith, and they increased in number daily. This is a pattern repeated throughout Acts. The Spirit of God empowered the work, the Word of God was faithfully taught, the people of God were strengthened, and the church grew both spiritually and numerically. This is the biblical model for church growth, one not dependent on worldly gimmicks but rooted in truth, unity, and the Spirit’s power. As Acts 16:5 records, “So the churches were strengthened in the faith, and increased in number daily.”
The Spirit’s Direction in Paul’s Journey
Acts 16:6-8 says, “Now when they had gone through Phrygia and the region of Galatia, they were forbidden by the Holy Spirit to preach the word in Asia. After they had come to Mysia, they tried to go into Bithynia, but the Spirit did not permit them. So passing by Mysia, they came down to Troas.”
After strengthening the churches that had already been planted, Paul and his companions desired to expand further westward, toward the province of Asia, particularly Ephesus, one of the greatest cities of the Roman Empire. Yet, as the text clearly states, “they were forbidden by the Holy Spirit to preach the word in Asia.” This is a striking statement, for it shows that even something as noble as preaching the gospel can be out of step with God’s timing and placement if it is not aligned with His will.
Paul’s desire was good and godly, but God had a different plan for the spread of the gospel. The work in Asia would indeed come later, and Paul himself would eventually have a significant ministry in Ephesus (Acts 19:1, 8-10), but this was not the time. God’s providence shows that He not only directs us by opening opportunities but also by closing doors.
It is not revealed exactly how the Spirit forbade Paul. It could have been through prophetic revelation, as we see in other parts of Acts (Acts 21:10-11), or by a clear inward conviction of the Spirit, or even by practical circumstances that made travel or ministry impossible. Regardless of the method, the message was unmistakable: Asia was not yet ready for Paul’s ministry.
The text then says, “After they had come to Mysia, they tried to go into Bithynia, but the Spirit did not permit them.” Again, Paul attempted to move forward with what seemed to be a reasonable plan, this time seeking to turn north into Bithynia. Yet the Spirit again closed the door. This demonstrates that even the apostle Paul, a man of great wisdom and faith, did not presume to know the Lord’s will apart from the Spirit’s leading. He submitted his plans to God’s sovereign direction.
Instead, “so passing by Mysia, they came down to Troas.” Troas was not Paul’s initial goal; it was his third option after two prior attempts had been blocked. Yet Troas was precisely where God wanted him. This shows the necessity of being sensitive and submissive to the Spirit’s leading. Paul did not stubbornly force his way into Asia or Bithynia; he yielded to the Spirit and allowed himself to be redirected.
This principle has continued throughout church history. God often leads His servants by both open and closed doors. David Livingstone longed to go to China, but the Lord sent him to Africa. William Carey dreamed of Polynesia, but God directed him to India. Adoniram Judson set out for India but was providentially guided to Burma. The Spirit’s guidance is often seen in the redirection of human plans, proving that “a man’s heart plans his way, but the Lord directs his steps” (Proverbs 16:9).
It is also important to note that the term “Asia” in this passage does not refer to the Far East as we think of today, but rather to the Roman Province of Asia, located in modern-day western Turkey. This area included cities such as Ephesus, Smyrna, and Pergamos, which later became key centers for Christianity. Yet at this point in history, the Spirit reserved that field for later, in order to move Paul into new territories.
Paul’s obedience to the Spirit’s hindrance shows us a model of faith. The Spirit not only empowers the church for mission but also governs the timing, location, and scope of that mission. God’s will is not accomplished by man’s ambition but by His Spirit’s direction. The lesson for us is clear: sometimes God guides not by opening doors immediately, but by closing them until His perfect timing arrives.
God Directs Paul to Macedonia
Acts 16:9-10 says, “And a vision appeared to Paul in the night. A man of Macedonia stood and pleaded with him, saying, ‘Come over to Macedonia and help us.’ Now after he had seen the vision, immediately we sought to go to Macedonia, concluding that the Lord had called us to preach the gospel to them.”
At Troas, God gave Paul unmistakable direction. Twice already the Holy Spirit had closed doors, preventing him from entering Asia and then Bithynia. Now, through a vision in the night, Paul received a call to a new field of ministry. A man of Macedonia appeared and pleaded, “Come over to Macedonia and help us.” In this, the will of God was no longer merely negative, forbidding one direction, but positive, calling Paul into a new one. The Lord makes His purposes known in His perfect timing, and Paul received the assurance that his steps were ordered by God.
This moment was pivotal in church history, for it moved the gospel beyond Asia Minor into Europe. With this vision, Paul’s missionary work crossed the Aegean Sea, bringing the message of Christ to a new continent. This was the first deliberate missionary endeavor into Europe, and from it would eventually flow centuries of Christian influence that shaped Western civilization. Paul’s own plan had been limited to regions near him, but God’s plan was infinitely larger. What Paul saw as a few potential cities, God saw as an entire continent ripe for the gospel. This underscores the greatness of God’s wisdom and providence—He often intends far more than we can imagine when we submit our plans to Him.
The cry of the Macedonian man, “Come over to Macedonia and help us,” reminds us that the greatest help anyone can receive is the gospel of Jesus Christ. Humanitarian aid, food, medicine, or education are all good things, but without the salvation offered through Christ, they remain temporal. The eternal help—the greatest help—is the message that rescues souls from sin and judgment. Paul and his companions went to Macedonia not primarily with social or political solutions, but with the gospel that brings forgiveness, transformation, and eternal life. As Paul wrote later in Romans 1:16, “For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek.”
Paul’s response was immediate. The Scripture says, “Now after he had seen the vision, immediately we sought to go to Macedonia, concluding that the Lord had called us to preach the gospel to them.” Paul did not hesitate, nor did his companions. They discerned the vision as the clear call of God and acted without delay. This reflects the obedience of a strong leader who followed the Spirit’s guidance, and a team united in faith and purpose. Their readiness to respond is a model for us today—when God’s call becomes clear, we must not delay or make excuses, but answer with obedience.
The narrative also makes a subtle but important shift. Previously the text spoke of “they”—Paul and his companions—but now it says “we.” This change signals that Luke, the author of Acts, joined Paul’s company at Troas. Many scholars believe Luke may have come on as Paul’s personal physician, which would have been providential, given Paul’s recurring physical ailments (Galatians 4:13-14; 2 Corinthians 12:7-10). More importantly, because Luke joined the mission, we now have both the Gospel of Luke and the Book of Acts, inspired Scripture that has blessed the church for two millennia.
Thus, we see God’s sovereign hand in the Spirit’s earlier prohibitions. Paul was not allowed to preach in Asia or Bithynia because God had something greater in mind. At Troas, Paul gained a partner who would not only care for him physically but also record under inspiration the detailed history of the early church. At that moment, Paul could not have known all the purposes of God, but the Lord was orchestrating every detail. God was giving him a continent to win, a doctor to care for him, and an inspired historian to record His works for generations. This is why we must trust God’s “no,” for it is often a redirection to a greater “yes.”
Paul’s Work in the Macedonian City of Philippi
The Arrival in Philippi
Acts 16:11-12 says, “Therefore, sailing from Troas, we ran a straight course to Samothrace, and the next day came to Neapolis, and from there to Philippi, which is the foremost city of that part of Macedonia, a colony. And we were staying in that city for some days.”
From Troas, Paul and his missionary companions—Silas, Timothy, and now Luke—sailed across the Aegean Sea, leaving Asia behind and setting foot for the first time on the continent of Europe. This was a monumental step in the unfolding plan of God, for it would ultimately result in the gospel spreading westward throughout Europe and eventually shaping the spiritual heritage of much of the world. The text notes that “we ran a straight course to Samothrace,” a nautical term indicating that the wind was perfectly favorable. The Spirit of God not only directed their steps but even provided the natural elements to aid their passage. What took only two days under God’s providence later required five days when they returned by the same route (Acts 20:6), showing the special favor of the Lord upon this journey.
They arrived in Neapolis, the port city, and from there traveled inland about ten miles to Philippi. Luke describes Philippi as “the foremost city of that part of Macedonia, a colony.” This designation points not only to Philippi’s prominence but also to its status as a Roman colony, which meant that its citizens enjoyed the privileges of Roman citizenship and prided themselves on their Roman identity. Historically, Philippi was the site of the decisive battle in 42 B.C. when the forces of Mark Antony and Octavian (later Caesar Augustus) defeated Brutus and Cassius, the assassins of Julius Caesar. Because of this military heritage, many Roman soldiers had retired there, and the city bore a strong Roman character. Paul, ever strategic in his church-planting efforts, deliberately chose major cities such as Philippi, knowing that the gospel could spread more effectively from such centers into the surrounding regions.
The Conversion of Lydia
Acts 16:13-15 says, “And on the Sabbath day we went out of the city to the riverside, where prayer was customarily made; and we sat down and spoke to the women who met there. Now a certain woman named Lydia heard us. She was a seller of purple from the city of Thyatira, who worshiped God. The Lord opened her heart to heed the things spoken by Paul. And when she and her household were baptized, she begged us, saying, ‘If you have judged me to be faithful to the Lord, come to my house and stay.’ So she persuaded us.”
On the Sabbath, Paul and his team sought a place where Jews and God-fearers gathered for prayer. The absence of a synagogue in Philippi suggests that there were very few Jewish men, for rabbinic custom required ten men to establish a synagogue. No number of women alone could fulfill this requirement. Therefore, those who sought the God of Israel gathered by the riverside for prayer, demonstrating the small and marginalized status of Judaism in this Roman colony.
Among the women present was Lydia, described as “a seller of purple from the city of Thyatira, who worshiped God.” Lydia was a woman of means, dealing in the luxury trade of purple dye and fabric. Purple dye was extremely costly, extracted from shellfish or from the madder root in Asia Minor, and was associated with wealth, nobility, and royalty. Her business suggests that she was a successful and respected woman. She was also a worshiper of God, meaning that though she was Gentile by birth, she had turned away from paganism and had embraced the truth of Israel’s God as best she knew. Her origin in Thyatira is notable, for that city was famous for its textile industry and later became one of the seven churches addressed in the book of Revelation (Revelation 2:18-29).
The key phrase in Lydia’s conversion is found in verse 14: “The Lord opened her heart to heed the things spoken by Paul.” This emphasizes that salvation is the work of God from beginning to end. Paul faithfully preached the gospel, but it was the Lord who gave Lydia the ability to understand, believe, and respond in faith. Jesus Himself declared in John 6:44, “No one can come to Me unless the Father who sent Me draws him; and I will raise him up at the last day.” Thus, conversion is not merely intellectual persuasion but a supernatural work of God upon the heart. Genuine evangelism must always be undergirded by prayer, asking the Lord to open hearts as only He can.
Lydia’s faith was immediately demonstrated in obedience and hospitality. She and her household were baptized, publicly identifying with Christ in the waters of baptism as the outward testimony of her inward faith. Then she urged Paul and his companions to stay at her house, saying, “If you have judged me to be faithful to the Lord, come to my house and stay.” Her words show humility, acknowledging that her faith was to be judged by its fruits. Her hospitality reflected a transformed heart and became the foundation for the first Christian gathering place in Philippi. In fact, Lydia’s home likely became the meeting place of the Philippian church, the very church to which Paul would later write the epistle of Philippians.
It is noteworthy that while Paul saw a vision of a Macedonian man calling for help, the first convert in Europe was a woman. This reminds us that God often works in unexpected ways. The call for help was answered not by a soldier, politician, or philosopher, but by a businesswoman whose heart the Lord opened. God delights in surprising His servants and in using those whom the world may not expect as instruments of His grace.
The Deliverance of a Demon-Possessed Slave Girl
The Encounter with the Slave Girl
Acts 16:16-17 says, “Now it happened, as we went to prayer, that a certain slave girl possessed with a spirit of divination met us, who brought her masters much profit by fortune-telling. This girl followed Paul and us, and cried out, saying, ‘These men are the servants of the Most High God, who proclaim to us the way of salvation.’”
As Paul and his companions continued their ministry in Philippi, they were met by a slave girl possessed by a demonic spirit. Luke describes her as having “a spirit of divination.” The literal Greek phrase is “a spirit of Pythona,” which was associated with the Greek god Apollo. The python was connected with the famous oracle at Delphi, not far from this region, where priestesses supposedly received prophetic utterances. Thus, the terminology indicates that this girl’s possession was linked to a well-known form of pagan occultism. Her owners exploited this spiritual bondage for their own financial gain, using her fortune-telling abilities to enrich themselves.
Though demons are not divine and cannot foretell the future with perfect knowledge, they are intelligent beings who observe and manipulate human behavior. They may influence circumstances and steer events toward outcomes that appear to fulfill their predictions. As created beings in rebellion against God, demons are limited, yet they operate deceptively, mimicking divine insight to deceive and ensnare. This girl’s supernatural powers were real, but they were demonic in origin, and her bondage was used for the profit of wicked men. This is a tragic picture of Satan’s work—enslaving a girl spiritually while men enslaved her physically, both exploiting her for selfish gain.
The girl followed Paul and his team, crying out, “These men are the servants of the Most High God, who proclaim to us the way of salvation.” On the surface, her words were true, for Paul and his companions indeed were servants of the true and living God, proclaiming the way of salvation in Jesus Christ. Yet the source of this testimony was corrupt. The enemy of souls was attempting to attach himself to the work of the gospel, muddying its reputation by association with demonic power. Just as Satan disguises himself as an angel of light (2 Corinthians 11:14), so here he sought to confuse the crowd by affirming the truth with a corrupted witness.
This demonic testimony also parallels the accounts in the Gospels where demons spoke the truth about Jesus, declaring Him to be the Son of God, yet were rebuked and silenced by Him (Mark 3:11-12; Luke 4:33-35). Christ never accepted demonic endorsement, and Paul likewise would not allow the name of Jesus to be linked with satanic power.
Paul Casts Out the Demon
Acts 16:18 says, “And this she did for many days. But Paul, greatly annoyed, turned and said to the spirit, ‘I command you in the name of Jesus Christ to come out of her.’ And he came out that very hour.”
The girl continued this disruptive testimony for many days. Paul, “greatly annoyed,” finally turned and commanded the spirit to come out in the name of Jesus Christ. His irritation was not simply personal frustration but a righteous indignation that the truth of the gospel was being tainted by its association with demonic influence. Paul knew that gospel workers are judged not only by their message but also by the company they keep, and he refused to be validated by a demon.
Paul’s words are instructive. He did not attempt to cast out the demon in his own authority, nor did he engage in a ritual. Instead, he spoke directly to the spirit, not merely the afflicted girl, and commanded it in the authority of Jesus Christ. This mirrors the pattern of the Lord Himself, who cast out demons by His own authority. Paul, however, understood that the authority belonged to Christ alone, and so he invoked His name as the basis for the command. This reminds us of Philippians 2:9-10, “Therefore God also has highly exalted Him and given Him the name which is above every name, that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth.”
The text concludes with the statement, “And he came out that very hour.” The phrase emphasizes the immediacy of the deliverance. The girl was freed from her bondage at once, a testimony to the absolute power of Jesus Christ over demonic forces. Though Jesus warned in Matthew 17:21 that some demons require greater persistence and prayer to be expelled, in this case the authority of Christ spoken through Paul was sufficient for immediate liberation. As one commentator put it, “The words had scarcely left his lips when she was released from its power.” The gospel not only saves souls but also liberates the oppressed from Satan’s grip.
This account underscores that the kingdom of God is in direct conflict with the kingdom of darkness. Wherever the gospel advances, Satan resists, often violently. Yet in every case, the authority of Christ is supreme. For believers today, this serves as a reminder that evangelism and discipleship are not merely intellectual exercises but spiritual battles. We must labor in the authority of Christ, clothed in the armor of God (Ephesians 6:10-18), knowing that “He who is in you is greater than he who is in the world” (1 John 4:4).
Paul and Silas Arrested, Beaten, and Imprisoned
Acts 16:19-24 says, “But when her masters saw that their hope of profit was gone, they seized Paul and Silas and dragged them into the marketplace to the authorities. And they brought them to the magistrates, and said, ‘These men, being Jews, exceedingly trouble our city; and they teach customs which are not lawful for us, being Romans, to receive or observe.’ Then the multitude rose up together against them; and the magistrates tore off their clothes and commanded them to be beaten with rods. And when they had laid many stripes on them, they threw them into prison, commanding the jailer to keep them securely. Having received such a charge, he put them into the inner prison and fastened their feet in the stocks.”
When the owners of the demon-possessed slave girl realized that their profitable business had come to an abrupt end, they were filled with fury. Their interest had never been in the girl’s well-being but only in exploiting her bondage for money. They were spiritual traffickers, using her affliction for personal gain. Such is the nature of sin: it devalues people, reducing them to instruments of greed. Their rage against Paul and Silas had nothing to do with concern for truth or justice but everything to do with lost profit.
They seized Paul and Silas and dragged them before the magistrates in the public marketplace, where trials and official judgments were often carried out. Their accusation began with ethnic hostility: “These men, being Jews, exceedingly trouble our city.” Anti-Jewish sentiment was strong in the Roman world, and Philippi—being a Roman colony populated with retired soldiers and proud of its Roman identity—would have been especially prejudiced against outsiders. Luke, being a Gentile, and Timothy, being half-Greek, were spared from the spotlight. But Paul and Silas, with their distinctly Jewish appearance, were singled out for scorn.
Their charges were intentionally vague: “They teach customs which are not lawful for us, being Romans, to receive or observe.” These accusations carried weight in a colony that prided itself on loyalty to Rome. Roman law made a sharp distinction between citizens and non-citizens. Citizens enjoyed strong legal protections, while non-citizens had little recourse and could be punished arbitrarily. The magistrates assumed Paul and Silas were non-citizens, which emboldened them to act harshly and unlawfully.
The crowd quickly turned into a mob, rising against Paul and Silas. The magistrates, eager to satisfy public anger, tore off their clothes and commanded them to be beaten with rods. Roman beatings were brutal and unrestrained, unlike Jewish law, which limited lashes to forty (Deuteronomy 25:3). Paul later reflected on his suffering in 2 Corinthians 11:23-25, saying, “In labors more abundant, in stripes above measure, in prisons more frequently, in deaths often. From the Jews five times I received forty stripes minus one. Three times I was beaten with rods; once I was stoned; three times I was shipwrecked; a night and a day I have been in the deep.” Philippi was one of those occasions where he endured a savage Roman beating.
After being stripped and flogged, Paul and Silas were thrown into prison under orders to keep them securely. The jailer, following instructions, placed them not in a normal cell but in the inner prison—a dark, damp, airless dungeon meant for maximum security. To add further cruelty, their feet were fastened in stocks, a device that stretched the legs painfully apart, causing cramping and misery. These were conditions designed to humiliate and break men physically and emotionally. Yet even in this condition, God’s presence was near. The early Christian writer Tertullian once remarked, “The legs feel nothing in the stocks when the heart is in heaven.” Paul and Silas would soon prove the truth of that statement.
Paul and Silas Sing in Prison
Acts 16:25 says, “But at midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them.”
At the darkest hour of the night, in the filth of the inner prison, their backs bloodied by rods, and their feet twisted in painful stocks, Paul and Silas lifted their voices in prayer and song. Instead of groaning in despair, they sang hymns of praise to God. This was no natural joy—it was the supernatural work of the Spirit. Anyone can rejoice when circumstances are favorable, but the joy of the Lord is independent of external conditions. Jesus Himself said in John 16:33, “These things I have spoken to you, that in Me you may have peace. In the world you will have tribulation; but be of good cheer, I have overcome the world.”
Their praises must have sounded strange to the other prisoners. These walls, accustomed to curses and groans, now echoed with hymns of worship. The prisoners listened intently. Here was a testimony far greater than words: men unjustly beaten and chained, yet overflowing with praise. This living example of joy in suffering was itself a powerful witness to the reality of the gospel. As Peter later wrote in 1 Peter 3:15, “But sanctify the Lord God in your hearts, and always be ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear.”
Paul and Silas demonstrated that hope by singing in the night. Instead of cursing their oppressors, they blessed God. Instead of despairing, they rejoiced. Their witness was not silenced by persecution; it was amplified by it. This is the power of the Spirit-filled life, and it remains a testimony to all believers that joy is not dependent on circumstances but on Christ.
The Great Earthquake and the Jailer’s Desperation
Acts 16:26-29 says, “Suddenly there was a great earthquake, so that the foundations of the prison were shaken; and immediately all the doors were opened and everyone’s chains were loosed. And the keeper of the prison, awaking from sleep and seeing the prison doors open, supposing the prisoners had fled, drew his sword and was about to kill himself. But Paul called with a loud voice, saying, ‘Do yourself no harm, for we are all here.’ Then he called for a light, ran in, and fell down trembling before Paul and Silas.”
At midnight, as Paul and Silas were praying and singing hymns, God responded with a mighty act of deliverance. A sudden and violent earthquake shook the prison, powerful enough to open all the doors and loosen every chain. This was no ordinary earthquake; its timing and effects make clear that it was a supernatural intervention. Earthquakes in Scripture often accompany divine action, as at Sinai (Exodus 19:18) or at the crucifixion and resurrection of Christ (Matthew 27:51-54; Matthew 28:2). Here, God shook the very foundations of the prison to demonstrate His power and to prepare the way for the salvation of the jailer and his household.
The jailer, awakened by the commotion and seeing the doors open, assumed the worst—that the prisoners had escaped. Under Roman law, a guard was held personally responsible for his prisoners and would face their sentence if they escaped. Knowing the consequence would be shame and execution, he drew his sword to end his own life. But Paul, perceiving his intent, cried out with a loud voice, “Do yourself no harm, for we are all here.”
Remarkably, though they had every opportunity to flee, Paul and Silas remained, as did the other prisoners. They understood that God’s purpose in the earthquake was not merely their escape but the salvation of a soul. Love compelled them to stay. Circumstances said “run,” but discernment said “remain.” Their obedience to the Spirit in this moment demonstrates that the mission of God is never just about personal comfort or deliverance, but about the eternal destiny of others.
The jailer, overwhelmed by the grace and restraint of these men, rushed in trembling, falling at their feet. The same hardened official who had likely overseen their beating and secured them in stocks now knelt before them, undone by the power of God and the testimony of their lives. It was not only the earthquake that shook him, but the witness of men who sang through suffering and loved their enemy enough to save his life.
The Conversion of the Philippian Jailer
Acts 16:30-32 says, “And he brought them out and said, ‘Sirs, what must I do to be saved?’ So they said, ‘Believe on the Lord Jesus Christ, and you will be saved, you and your household.’ Then they spoke the word of the Lord to him and to all who were in his house.”
The trembling jailer brought Paul and Silas out and uttered one of the most important questions in all of Scripture: “Sirs, what must I do to be saved?” This question flowed from conviction produced by the Spirit. He had witnessed their joy in suffering, their restraint in freedom, and their compassion in crisis. He recognized that they possessed a salvation and a hope that he lacked.
Paul’s answer was simple yet profound: “Believe on the Lord Jesus Christ, and you will be saved, you and your household.” This statement captures the heart of the gospel: salvation is not earned by works, rituals, or merit but is received by faith in Christ alone. To believe is not mere intellectual agreement; the Greek word pisteuō conveys trusting, relying on, and clinging to Christ as Lord and Savior. It involves both repentance and faith, a turning from sin and self to Christ in reliance upon His finished work on the cross.
Some have objected that this statement seems too simple, fearing it promotes “easy-believism” or cheap grace. But the jailer’s trembling posture already revealed repentance. His brokenness was evidence that the Spirit had prepared his heart. Paul’s focus, therefore, was on the necessity of personal faith in Jesus. Repentance and belief are not separate stages but two sides of the same coin; true belief always involves turning from sin and bowing to Christ.
Paul did not direct the jailer to sacraments, rituals, or philosophical debates. He did not tell him to clean up his life first, nor did he give him a long theological lecture. Instead, he pointed him directly to Jesus Christ. This is the essence of biblical evangelism—pointing sinners to Christ as their only hope. As Paul later wrote in Romans 10:9, “That if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved.”
Paul’s promise extended also to the jailer’s household: “you and your household.” This did not mean automatic salvation by proxy. Rather, it was a Spirit-inspired assurance that those in his household, when they too believed, would likewise be saved. Verse 32 confirms this: Paul and Silas “spoke the word of the Lord to him and to all who were in his house.” Each individual heard the gospel and was given the opportunity to believe. The jailer’s family was not saved because of his faith alone, but because they too trusted in Christ when they heard the Word. This remains true today: God often works through the salvation of one to bring the message to an entire family.
The Philippian Jailer Serves Paul and Silas
Acts 16:33-34 says, “And he took them the same hour of the night and washed their stripes. And immediately he and all his family were baptized. Now when he had brought them into his house, he set food before them; and he rejoiced, having believed in God with all his household.”
The transformation of the jailer’s life was immediate and visible. The very man who had secured Paul and Silas in stocks now tenderly cared for their wounds, washing the stripes on their backs inflicted by the rods of the magistrates. This is the fruit of genuine repentance—love in action. A heart once hardened by duty and cruelty was softened by the grace of God, producing works that reflected the change within. Just as Zacchaeus, upon encountering Christ, immediately demonstrated repentance by offering restitution (Luke 19:8-9), so the jailer displayed his newfound faith by serving those he once mistreated.
That same night, “immediately he and all his family were baptized.” This baptism was not delayed or treated as optional; it followed directly upon their faith in Christ. The gospel had been preached to the entire household (Acts 16:32), and all who believed were baptized as an outward testimony of their inward faith. The timing emphasizes that baptism is the normal, obedient response to salvation. It is not what saves—Paul made it clear that salvation is through faith alone in Christ (Ephesians 2:8-9)—but it is the public declaration of that salvation.
The jailer then brought Paul and Silas into his house, setting food before them in fellowship. This act of hospitality further testified to the change in his heart. Once filled with suicidal despair, he now overflowed with joy: “And he rejoiced, having believed in God with all his household.” The contrast is stark—he had gone from the brink of death to the fullness of life in Christ, from trembling in fear to rejoicing in salvation. This is the work of the gospel, turning sorrow into joy and bondage into freedom.
Paul and Silas Released by the Magistrates
Acts 16:35-36 says, “And when it was day, the magistrates sent the officers, saying, ‘Let those men go.’ So the keeper of the prison reported these words to Paul, saying, ‘The magistrates have sent to let you go. Now therefore depart, and go in peace.’”
At daybreak, the magistrates sent word to release Paul and Silas. Such sudden reversals were not uncommon in societies without strong civil protections. Officials could beat and imprison men without trial one day and release them the next, with little explanation. This kind of arbitrary treatment kept populations intimidated, uncertain of their rights, and fearful of authority.
The jailer faithfully relayed the news, saying, “The magistrates have sent to let you go. Now therefore depart, and go in peace.” He had been given the order to dismiss them quietly. Yet this would not be the end of the matter, for Paul knew that God had a greater purpose, not only in saving the jailer’s household but also in confronting the injustice done to him and Silas as Roman citizens.
It is important to note that the earthquake of the previous night was not primarily for the release of Paul and Silas. They could have escaped when the prison doors opened, yet they stayed. The true purpose of the miracle was the salvation of the Philippian jailer and his family. God’s priority was not merely the freedom of His servants but the eternal rescue of souls. This reveals the heart of God’s mission: He will shake the earth itself to bring one sinner to repentance.
Paul and Silas Reveal Their Roman Citizenship
Acts 16:37-39 says, “But Paul said to them, ‘They have beaten us openly, uncondemned Romans, and have thrown us into prison. And now do they put us out secretly? No indeed! Let them come themselves and get us out.’ And the officers told these words to the magistrates, and they were afraid when they heard that they were Romans. Then they came and pleaded with them and brought them out, and asked them to depart from the city.”
Paul, having endured wrongful arrest, public humiliation, and severe beating, now declared his Roman citizenship. His words are sharp: “They have beaten us openly, uncondemned Romans, and have thrown us into prison. And now do they put us out secretly? No indeed!” As Roman citizens, both Paul and Silas possessed legal protections under Roman law. Citizens could not be scourged without a formal trial, nor could they be publicly punished without due process. By acting against them in this way, the magistrates had committed a grave offense against the dignity of Roman citizenship, an offense that could bring serious consequences upon their own careers and reputations.
The question arises: why did Paul not reveal his Roman status earlier, before the beating? It is possible that he had no opportunity amidst the mob violence, but more likely, the Spirit of God directed him to wait. By enduring the injustice in silence, Paul and Silas positioned themselves as examples for the Philippian jailer and his family, whose salvation came that very night. Their willingness to lay down their rights in obedience to the will of God accomplished a far greater purpose than personal vindication. This illustrates an important principle: our rights, even when legitimate, are not as important as obedience to Christ and the advance of His gospel. At times, God calls us to surrender what we could demand, in order to display humility and trust in His plan.
Roman citizenship could be proven by official records or birth registrations known as professio. These were small documents carried by many citizens as proof of their status. To claim citizenship falsely was a capital crime, so Paul’s declaration carried unquestionable weight. The magistrates knew instantly they were guilty of a serious violation.
Upon hearing of Paul and Silas’ citizenship, the magistrates were struck with fear. They rushed to the prison, not with authority, but with pleading. They escorted Paul and Silas out and begged them to leave Philippi quietly, hoping to prevent the scandal from spreading. Like many politicians, they acted from instinct and self-preservation, trying to cover their mistake by managing appearances rather than seeking true justice. Yet God used even their cowardice to vindicate His servants publicly.
Paul and Silas Leave Philippi on Their Own Terms
Acts 16:40 says, “So they went out of the prison and entered the house of Lydia; and when they had seen the brethren, they encouraged them and departed.”
Paul and Silas did not leave Philippi in secret as the magistrates had desired. Instead, they departed on their own terms, first going to Lydia’s house to encourage the brethren. Their actions demonstrated that the church in Philippi was not a movement of outlaws or criminals but a legitimate gathering of believers, blessed by God and upheld by His power. Paul and Silas wanted to leave behind a testimony of strength, not weakness, and to encourage the young church to stand boldly in the face of opposition.
David Livingstone once captured the missionary spirit of Paul when he said, “I am prepared to go anywhere, so long as it is forward.” This was Paul’s attitude in leaving Philippi. He did not retreat in defeat but advanced in mission, leaving behind a vibrant church that would become one of his strongest supporters.
The fruit of their ministry in Philippi was remarkable. They left behind Lydia, the businesswoman whose heart the Lord opened; the Philippian jailer, whose hardened heart was broken and transformed; his entire household, baptized into the faith; and perhaps even the delivered slave girl, freed from her demonic bondage. It was, as one commentator put it, a “strange and wonderful church”—a wealthy woman, a former slave, and a hardened jailer, all bound together by the grace of Christ. Later, Paul would write to this very church with deep affection, calling them his “joy and crown” (Philippians 4:1) and thanking them for their partnership in the gospel from the first day until now (Philippians 1:3-5).
Finally, Luke’s shift in narrative back to “they” in verse 40 suggests that he remained behind in Philippi for some time, likely to help strengthen and shepherd the fledgling congregation. God not only planted a church through Paul and Silas but ensured it was nurtured through Luke’s continued presence.
