Acts 16:22 kjv
And the multitude rose up together against them: and the magistrates rent off their clothes, and commanded to beat them.
Acts 16:22 nkjv
Then the multitude rose up together against them; and the magistrates tore off their clothes and commanded them to be beaten with rods.
Acts 16:22 niv
The crowd joined in the attack against Paul and Silas, and the magistrates ordered them to be stripped and beaten with rods.
Acts 16:22 esv
The crowd joined in attacking them, and the magistrates tore the garments off them and gave orders to beat them with rods.
Acts 16:22 nlt
A mob quickly formed against Paul and Silas, and the city officials ordered them stripped and beaten with wooden rods.
Acts 16 22 Cross References
| Verse | Text | Reference |
|---|---|---|
| Acts 16:19-21 | When her owners saw that their hope of profit was gone, they seized Paul and Silas... accusing them of disturbing our city... | Immediate Context: Root cause of the attack. |
| Mat 5:10-12 | Blessed are those who are persecuted for righteousness' sake... Rejoice and be glad... so they persecuted the prophets who were before you. | Blessed Persecution: Suffering for Christ's sake. |
| Jn 15:20 | Remember the word that I said to you: 'A servant is not greater than his master.' If they persecuted me, they will also persecute you. | Jesus' Prophecy: Disciples will be persecuted. |
| 2 Tim 3:12 | Indeed, all who desire to live a godly life in Christ Jesus will be persecuted. | Universal Truth: Godly life brings persecution. |
| 1 Pet 4:12-14 | Beloved, do not be surprised at the fiery trial... but rejoice insofar as you share Christ's sufferings, that you may also rejoice... | Glorifying God in Suffering: Shared suffering with Christ. |
| Acts 14:19-20 | But Jews came from Antioch... and stoned Paul and dragged him out of the city, supposing that he was dead. | Previous Persecution: Stoning of Paul. |
| 1 Cor 4:9-13 | We are made a spectacle to the world... We are hungry and thirsty, naked... we are slandered, we entreat. We have become scum of the world... | Apostles' Sufferings: Paul's testimony of similar experiences. |
| Php 1:29 | For it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake. | Gift of Suffering: Suffering as part of faith. |
| Lk 6:22-23 | Blessed are you when people hate you and when they exclude you... and cast out your name as evil, on account of the Son of Man! | Beatitudes of Suffering: Rejoice in Christ-centered hatred. |
| Rom 13:1-4 | Let every person be subject to the governing authorities... rulers are not a terror to good conduct... he is God's servant for your good. | Authority & God's Will: Misuse of authority. |
| Isa 53:5 | But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace... | Christ's Suffering: Parallels of unjust suffering. |
| Mt 27:26 | Then he released Barabbas to them, but Jesus he scourged and delivered to be crucified. | Jesus' Flogging: Precedent for unjust scourging. |
| Acts 5:40 | And when they had called in the apostles, they beat them and charged them not to speak in the name of Jesus, and let them go. | Apostles Beaten: Another instance of official corporal punishment. |
| 2 Cor 11:23-25 | ...with far more labors, far more imprisonments, with countless beatings, and often near death... Five times I received forty lashes less one. | Paul's Floggings: His own list of severe beatings. |
| 1 Thes 2:2 | ...after we had already suffered and been shamefully treated at Philippi... | Paul's Recall: Paul later confirms the harsh treatment. |
| Acts 16:37 | But Paul said to them, “They have beaten us publicly, uncondemned, men who are Roman citizens, and have thrown us into prison..." | Roman Citizenship Violated: Reveals the injustice of the act. |
| Heb 10:32-34 | Recall the former days when, after you were enlightened, you endured a hard struggle with sufferings... some were publicly exposed to reproach and affliction... | Believers' Sufferings: Early Christian endurance. |
| Rom 8:17-18 | ...if indeed we suffer with him so that we may also be glorified with him... present sufferings are not worth comparing with the glory... | Glory After Suffering: Hope for the persecuted. |
| 1 Pet 2:19-20 | For this is a gracious thing, when, mindful of God, one endures sorrows while suffering unjustly... | Gracious Suffering: Enduring injustice with a good conscience. |
| Jas 2:6-7 | But you have dishonored the poor man. Are not the rich the ones who oppress you... who drag you into court? | Rich Oppressors: Social injustice in communities. |
| Jer 20:2 | Then Pashhur beat Jeremiah the prophet, and put him in the stocks... | Old Testament Parallel: Prophet suffering physical abuse. |
| Lk 23:13-25 | Pilate then called together the chief priests... saying... I found no guilt in this man... he delivered Jesus over to their will. | Mob Justice & Corrupt Officials: Parallel to Jesus' trial. |
Acts 16 verses
Acts 16 22 Meaning
Acts 16:22 details a swift and brutal escalation of events against Paul and Silas in Philippi. Following accusations by the slave girl's owners, an agitated crowd quickly turned into a violent mob. The local magistrates, without a proper hearing, ordered Paul and Silas to be stripped publicly and severely beaten with rods. This verse marks a significant point of physical suffering and injustice for the apostles, showcasing the intense opposition faced by early Christians for preaching the Gospel in a pagan, Roman-controlled city.
Acts 16 22 Context
Acts 16:22 is set in Philippi, a significant Roman colony in Macedonia. Paul, Silas, and Timothy, joined by Luke, had recently established a foothold for the Gospel, including the conversion of Lydia, a prominent businesswoman. The immediate preceding events involve Paul casting out a spirit of divination from a slave girl (Acts 16:16-18). This act, while delivering the girl from spiritual bondage, simultaneously ruined the profitable enterprise of her owners who exploited her gift. Incensed by their financial loss, these owners dragged Paul and Silas before the "magistrates" (praetors) in the marketplace, stirring up the populace with false accusations. They claimed Paul and Silas were disturbing the peace and advocating unlawful customs for Romans. The specific accusations were rooted in anti-Jewish sentiment (despite Paul's Roman citizenship and Christian message being distinct) and economic motives rather than genuine concern for Roman law. The verse itself depicts the sudden shift from accusation to violent punishment, highlighting the volatile nature of Roman colonial public life and the ease with which crowds could be incited against perceived threats to local order or economic interests.
Acts 16 22 Word analysis
- The crowd (ὁ ὄχλος - ho ochlos): Refers to a large, often undifferentiated mass of people. In this context, it specifically denotes an easily swayed, volatile public mob. It implies a collective, irrational emotional reaction rather than reasoned deliberation. The spontaneous joining suggests mob mentality.
- joined in the attack (συνεπέστησαν - synepestēsan): A strong verb indicating an uprising or aggressive assault together with someone. It implies active participation and support for the accusers' narrative, leading to a physical and verbal onslaught, not merely observation. This shows solidarity against Paul and Silas.
- against Paul and Silas: Identifies the specific targets of the mob's and magistrates' aggression, underscoring their isolated and vulnerable position.
- and the magistrates (οἱ στρατηγοί - hoi stratēgoi): These were high-ranking civil officials in a Roman colony, typically called "praetors" in Latin, holding judicial and executive power. Their involvement immediately elevates the situation to an official, though unjust, proceeding. They represent Roman imperial authority.
- ordered them: Signifies a direct command from the officials, leveraging their authority without due process. It demonstrates their complicity with the mob's sentiment over legal justice.
- to be stripped (περιρρηγνύναι - perirrēgnynai): Literally "to tear around," meaning to strip off their clothes. This was a common prelude to a public flogging, serving as an act of public humiliation and a symbolic dehumanization before physical torture. It exposed them to shame.
- and severely flogged (ῥαβδίζειν - rabdizein): To beat with rods (rhabdoi). This was a brutal form of corporal punishment inflicted by Roman lictors (officers carrying rods). It was meant to be agonizing and often life-threatening. The use of rods was particularly significant as it was a Roman form of punishment, often used on non-citizens or for severe crimes, underscoring the severity and illegality (given Paul's citizenship) of the magistrates' actions.
Words-group by words-group analysis:
- The crowd joined in the attack: Highlights the spontaneous and collective nature of the public's hostile response, quickly turning from onlookers to active aggressors under instigation. This exemplifies the unpredictable nature of large gatherings in Roman cities.
- and the magistrates ordered them: Shows the quick shift from mob action to official sanction, indicating a breakdown of justice. The magistrates acted not as impartial judges, but seemingly swayed by public pressure and local interests.
- to be stripped and severely flogged: These two actions describe the twin aspects of public humiliation and physical torture, a standard Roman punitive process that denied human dignity and inflicted great pain. The public nature of this punishment intensified its shaming effect.
Acts 16 22 Bonus section
- Violation of Roman Citizenship: The most significant, yet overlooked, detail here is that Paul was a Roman citizen (Acts 16:37). Roman law explicitly protected citizens from arbitrary flogging and public condemnation without trial (Lex Porcia and Lex Sempronia). The magistrates' action was a severe abuse of power and a violation of Paul's fundamental rights. This makes their "order" doubly illegal and foreshadows Paul's later strategic use of this fact.
- Religious vs. Economic Motivations: While the official accusations (disturbing the city, introducing unlawful customs) had a veneer of legality, the true catalyst was the economic loss suffered by the slave girl's owners. This conflict between the spiritual liberation of a person and the material profits of the oppressors is a recurring theme in the New Testament.
- Public Shame: The command to "strip" Paul and Silas was a deliberate act of public shaming, meant to diminish their status and credibility. In Roman society, honor and shame played a powerful role, and this act was intended to strip them of both.
- Providence in Persecution: Although this verse details immense suffering, it's paradoxically part of God's sovereign plan. This brutal event directly leads to the apostles' imprisonment, the earthquake, the jailer's conversion, and ultimately the establishment of the Philippian church, showcasing how God works through adversity.
Acts 16 22 Commentary
Acts 16:22 portrays a pivotal moment of crisis for Paul and Silas in Philippi, driven by a volatile mix of economic grievance, local xenophobia, and judicial malpractice. The verse highlights the immediacy and brutality of the opposition to the early Christian message. The crowd's sudden aggression, described as "joining in the attack," speaks to the power of rumor and demagoguery in swaying public opinion, escalating from mere murmurs to outright physical threat. The magistrates' response is crucial: they bypassed due process, which would have revealed Paul's Roman citizenship and exposed the flimsiness of the accusations. Instead, they quickly commanded a public stripping and severe flogging. This decision, influenced by maintaining local order and appeasing a potentially riotous mob, showcases how temporal authority can compromise justice. The flogging itself was not just painful; it was a deeply humiliating and potentially lethal punishment, aimed at deterring any further 'disruptive' activities. This verse sets the stage for God's dramatic intervention later in the chapter, demonstrating that even in the face of extreme suffering and injustice, divine purpose would prevail. It exemplifies suffering for righteousness' sake and the unwavering commitment required of Christ's followers.