Chapter 16

1 Paul having circumcised Timothy, 7 and being called by the Spirit from one country to another, 14 converteth Lydia, 16 casteth out a spirit of divination. 19 For which cause he and Silas are whipped and imprisoned. 26 The prison doors are opened. 31 The jailor is converted, 37 and they are delivered.

1. Came he. Gr. katantaoµ, “to come to,” “to arrive at” a certain place. For the use of the singular form see ch. 15:41. Textual evidence is divided (cf. p. 10) concerning the inclusion of “also” between “he” and “to.” Its inclusion may serve to emphasize the continuity between chs. 15:41 and 16:1. The chapter division would be better placed in ch. 15 between vs. 35 and 36.

Derbe and Lystra. This continues the visiting of churches previously raised up (ch. 15:36). See on ch. 14:6, where the order is reversed in accord with geography. Here, Paul and Silas would naturally come first to Derbe (see Paul’s Second Missionary Tour). To get to this region from Cilicia, Paul and his companions must have passed through the famous mountain pass, the Cilician Gates, through which Alexander the Great had marched his soldiers.

Was there. It is uncertain whether this refers to Lystra or to Derbe. Informed opinion favors Lystra, although some, on the basis of ch. 20:4, prefer Derbe (see on ch. 14:6). It at least is clear that Timothy came from the Derbe-Lystra district, and was known to the churches in that area as a fruitful disciple.

Timotheus. A common Greek name, meaning “honored of God.” Its English form is “Timothy.” He was probably converted by Paul during his visit to Lystra and Derbe in the First Missionary Journey (see on ch. 14:6). Thus Paul could truly call him “my beloved son” (1 Cor. 4:17) and “my own son in the faith” (1 Tim. 1:2). He was young (1 Tim. 4:12; see AA 203), probably not more than 18 or 20, since his youth is still spoken of about a dozen years later in 1 Tim. 4:12. But in the almost two years that had passed since Paul’s departure from Lystra (for chronology see pp. 100, 102) Timothy had become well reported of for his devotion and “unfeigned faith” (2 Tim. 1:5). He had been brought up to know the OT from his childhood (2 Tim. 3:15). The fact that he was well thought of by the brethren at Iconium as well as Lystra (Acts 16:2) suggests that he busied himself maintaining contact between the two churches. Paul writes to him and of him as though he were not physically strong, and perhaps less so in later life from having followed a rigorous missionary program (1 Tim. 5:23). He appears to have been emotional (2 Tim. 1:4), yet ready to face hardships and responsibilities in the strength of Christ (1 Cor. 16:10). Timothy is spoken of as a fellow worker with Paul (Rom. 16:21), and was the companion of his labors in the Second and Third Missionary Journeys at least as far as Troas (Acts 20:4, 5). From 1 Cor. 4:17 we learn that he was Paul’s messenger to Corinth, and in 2 Cor. 1:1 he is joined with Paul in the greeting to that church. He was also a messenger between Paul and the church in Thessalonica (1 Thess. 3:2, 6), and must have been at Rome with Paul during his first imprisonment there, for he is mentioned in the epistle to the Philippians (chs. 1:1; 2:19), to the Colossians (ch. 1:1), and to Philemon (v. 1). Heb. 13:23 refers to his being in prison, an event that cannot be located as to time or place. Eusebius (Ecclesiastical History iii. 4. 5) writes of him as the first bishop of Ephesus. He is said to have suffered martyrdom at the hands of the Ephesian populace.

A certain woman. Literally, “a certain woman, a faithful [or “believing”] Jewess.” There is slight textual evidence (cf. p. 10) for the addition of “a widow” after “woman.” If Timothy’s father was dead, this, together with his probable difference in religion, would account for the prominence of the mother in Timothy’s history. Her name was Eunice (Gr. Eunikeµ, “conquering well,” or “good victory”). Apparently Lois and Eunice were devout Christians (2 Tim. 1:5), and had been careful to give Timothy a Christian education based on a personal knowledge of the Scriptures (2 Tim. 3:15).

Father. Luke gives no clear information concerning the religion of Timothy’s father. That he was “a Greek” may indicate that he was a heathen Gentile, in which case his marriage with Eunice would not have been acknowledged by the Jews; or, he may have been a Gentile “that feared God” (see on ch. 10:2). However, apparently he was not a full proselyte, for his son, Timothy, had not been circumcised.

2. Well reported of. Similar expressions are used of Cornelius (ch. 10:22), and of Ananias (ch. 22:12). Such a report would tend to encourage Paul to choose the young man for his companion.

Brethren. That is, the members of the Christian churches in the area. During the three or four years that had passed since Paul’s previous visit (ch. 14:6, 7), the new congregations had developed, and the character of such an earnest member as Timothy was well known. Intercourse between the churches of Lystra and Iconium was easy, since only 20 mi. lay between them.

3. Him would Paul. Apparently Paul wished Timothy to take the place that would have been filled by John Mark, to act as an “assistant” (see on ch. 13:5), and thus begin the “work of an evangelist” (2 Tim. 4:5). The apostle saw how useful a companion Timothy could be, but realized that unless he were circumcised, he would be a cause of trouble instead of help.

Circumcised him. Probably Paul himself performed the rite. This act seems at first inconsistent with Paul’s conduct respecting Titus, whom he refused to circumcise (see on Gal. 2:3), and with his general teaching concerning circumcision (see on 1 Cor. 7:18, 19; Gal. 5:2–6). But there is a distinct contrast between the cases of Titus and Timothy. Titus was a Greek, and to have him circumcised would have yielded a principle that Paul was not prepared to yield. The mixed parentage of Timothy made him a Jew, for the rabbinical code held that the child of a Jewish mother was reckoned as a Jew (Talmud Yebamoth 45b, Soncino ed., p. 297). Had both his parents been faithful Jews, he would have been circumcised on the eighth day (Lev. 12:3), but religious differences between his parents doubtless prevented this.

Now, however, the young Timothy was about to enter public work and would be in close contact with Jews. If uncircumcised, he would be a source of difficulty to the Jews, who would think that a bad Jew could not be a good guide as a Christian. Hence, Paul saw no inconsistency in opposing the teaching that circumcision was a spiritual necessity, essential to salvation, while having this lad of Jewish background circumcised in order not to give offense. This was in harmony with his declared philosophy (see on 1 Cor. 9:20), and is the reason recorded by Luke for the action—“because of the Jews.”

4. Decrees. Gr. dogmata, “opinions,” “judgments,” “decrees,” from dokeoµ, “to give an opinion.” The “decrees” here were the decisions of the council in Jerusalem (see ch. 15:22–31). The inference is that Paul passed on copies of the decisions (called an “epistle” in ch. 15:30) to the churches he had previously raised up. The apostles gave the decrees to the Gentile Christians for their guidance and observance. There was nothing in them that the Christian Jew would be likely to disregard, and the freedom granted to the Gentiles did not apply to the Jewish Christians. To the Gentiles, however, they would assume the character of a charter upon which the Gentiles could take their stand in the case of any dispute with the Judaizers. The same decrees may also have helped many Gentiles to decide to enter the Christian church, knowing they would not be burdened with a heavy round of ceremonies.

5. Established. Or, “strengthened.” The church, coming out of infancy, is preparing to make great progress, and the missionaries are strengthening its members for that development.

Increased in number. A highly significant barrier to the admission of Gentiles had been removed, and the number of Christians multiplied daily. But here the reference may be not only to an increase in the number of believers but also to an increase of congregations. No further information is given. Three centuries later, when Christianity was legalized, a church included all the believers in a city, organized into a number of congregations. Congregations in surrounding villages were also included in this “church,” after the style of the Greek and Roman city-state. The presiding elder of the central congregation by that time had become a bishop who held heavy responsibilities in both church and state. In Paul’s day, and for more than two centuries thereafter until Christianity became the state religion, Christians possessed no church buildings. See pp. 26, 38.

6. Now when. Textual evidence attests (cf. p. 10) the reading, “but they went through,” rather than, “now when they had gone throughout.” The Greek construction of vs. 5, 6 implies a division in the narrative at this point. One episode is complete, another begins. This is relevant to the interpretation of the following verses.

Phrygia. An ill-defined area in western Asia Minor (see The Journeys of Paul). The name was used with an ethnological rather than a political significance, and did not at this period indicate a Roman province. The gospel message may already have been carried there by inhabitants of the area who were in Jerusalem at the time of Pentecost. Phrygia possesses a special interest for Christians because it later included the churches of the Lycus Valley, Colossae and Laodicea. See Additional Note at end of chapter.

Galatia. That is, the land of the Gauls (Gr.Galatai). One great branch of the Gallic people had moved west into Europe, and occupied territory that came to be known as Gaul, which roughly corresponded to modern France. In the 3d century b.c. another branch of the same people had poured south over Greece and into Asia Minor, where they settled in the central section of the country and absorbed many of the Phrygian people. In turn, the Galatians were later conquered by the Romans, and in 25 b.c., during the days of Augustus Caesar, their territory became a Roman province (see Vol. V, p. 23). The inhabitants spoke a Celtic dialect similar to that used by the Gauls in Western Europe, and retained the quickness of emotion and tendency to sudden change that characterized the Celtic temperament. They readily adopted the Phrygian religion, with its orgiastic worship of the great earth goddess Cybele, in whose temples were found eunuch priests consecrated to her service (see on Gal. 5:12). The chief seat of this worship was the town of Pessinus.

In Gal. 4:13–15 (see comment there) Paul refers to his visit to Galatia, where he seems to have been detained by a serious illness, possibly some affliction of the eyes. Many commentators have understood Paul’s statement about a “thorn in the flesh” (2 Cor. 12:7; cf. on Acts 9:18) as referring to an eye malady. Probably this led to a longer stay in this region than Paul at first intended. During this illness the Galatians had opportunity to show themselves singularly devoted to him. He declares that they would have “plucked out” their “own eyes,” if it had been possible to replace his own with them, and thus relieve his suffering. They thought it was their highest “blessedness” to have such a one as Paul among them. They received him “as an angel of God, even as Christ Jesus.” The memory of that reception made his sorrow all the more bitter, when he later found the Galatians led astray by Judaizing teachers, and he rebuked them for leaving their first love.

Were forbidden. Rather, “having been forbidden,” implying that the Spirit’s prohibition was given soon after the party left the Iconium district, and before they entered Phrygia. See Additional Note at end of chapter.

Holy Ghost. How the Spirit instructed Paul, whether by inner promptings, or by night visions, or by prophecies given through those who had received the gift (cf. ch. 21:4), Luke does not say (cf. on chs. 2:4; 8:29, 39; 13:2). But Paul did know, however he knew it, that God through the Spirit was forbidding him to enter Asia, and then Bithynia (ch. 16:7), and he did not go into either of these regions. For a time he was thus kept out of Asia, with its teeming cities such as Ephesus, Smyrna, and Sardis, which had large Jewish communities, and were great centers of idolatrous worship. Such cities must have made a strong appeal to Paul, but he was completely obedient to the Spirit’s commands. Thus the missionary party was led toward the northwestern coast, not knowing where their next labors would be.

In Asia. See on ch. 2:9; see Additional Note at end of chapter.

7. Mysia. See Additional Note at end of chapter.

Assayed. An archaic expression meaning “attempted” (cf. ch. 9:26).

Bithynia. Bithynia, lying to the north of Paul’s route, had large towns such as Nicomedia and Nicaea and a considerable Jewish population. It was natural that Paul and his party should wish to work there next. But the Lord had other plans for His willing, obedient servants, and they were led, not to the north, but to the west (see Additional Note at end of chapter). There is no record of any work they did on this stage of their journey, and probably they passed through only some unimportant villages.

Spirit. Textual evidence attests (cf. p. 10) the reading “Spirit of Jesus.” This confirms the view that the Spirit stands in the same relation to the Son as to the Father, and may therefore be spoken of as either the Spirit of God, or of Christ, or of Jesus (cf. on Rom. 8:9).

Suffered them not. That is, did not allow them. It is possible that Peter worked in “Pontus, Galatia, Cappadocia, Asia, and Bithynia,” for it is to those converted in these regions that he wrote his first epistle (1 Peter 1:1). A likely time for this ministry was after his “dissimulation” at Antioch (Gal. 2:11–16). Therefore some have suggested the possibility that while Paul was working in Phrygia, on his way to Europe, and Barnabas, who had also “dissembled” (Gal. 2:13), was preaching in Cyprus (Acts 15:39), Peter could well have been working in the very regions, including North Galatia, from which the Spirit was now excluding Paul. To what extent Paul and Peter at this moment had accommodated their differences is not known. But these two great men of God were perhaps saved the pain of further misunderstanding by being kept from meeting again in the “mission field”; and Paul was able to say that he had avoided building on another man’s foundation (Rom. 15:20). However this may be, the main reason for the prohibition to work Bithynia and Asia seems to have been the divine purpose that the gospel should be carried into Europe at this time.

8. Passing by Mysia. That is, they omitted Mysia. Mysia was generally reckoned as a part of Asia, where they had been forbidden by the Spirit to preach (see Additional Note at end of chapter).

Came down. From the mountainous interior.

Troas. At last their travels had brought them to the coast, and they looked out westward upon the waters of the Aegean Sea. The town of Alexandria Troas, so named in honor of Alexander the Great, was at this time reckoned as a Roman colony and a free city. The site of ancient Troy lay a few miles to the north of Troas. But Paul doubtless had little interest in Homer’s account of the siege of the old Greek town. The questions occupying his thoughts now concerned the best means of proclaiming Christ as Saviour, that the inhabitants of Troas might find eternal life. Such thoughts undoubtedly expressed themselves in Paul’s prayers, and in answer to those prayers came the vision recorded in v. 9. There is no mention of any missionary work done by Paul at Troas at this time, but Scripture gives ample evidence that a church was later established there (see on Acts 20:5–12; 2 Cor. 2:12, 13; 2 Tim. 4:13).

9. Vision. Gr. horama, “that which is seen,” hence, “a vision.” Horama is used 11 times by Luke in Acts, and elsewhere only once (Matt. 17:9). For “visions” see on Acts 2:17. Compare Paul’s earlier vision recorded in ch. 22:17–21.

Macedonia. Originally a country north of classical Greece. It rose quickly to power under Philip (359–336 b.c.) and Alexander the Great (336–323 b.c.). In 142 b.c., however, it became a Roman province and preserved that status through Paul’s day (see Vol. V, pp. 23–28). Many of its flourishing towns held large Jewish communities, which would provide excellent bases for Christian evangelism. Some have wondered how Paul knew that the man whom he saw in the vision was a Macedonian. One answer appears in the man’s own words—he associates himself with Macedonia. Another reply is that Luke has not necessarily given a complete report of the vision, but has only recorded its chief features, omitting details that merely support the outline he has recorded.

Prayed. Gr. parakaleoµ, literally, “to call to one’s side,” hence, “to summon,” “to address,” “to entreat.” The word gives a sense of urgency to the man’s appeal. See on Matt. 5:4.

Come over. Gr. diabainoµ, literally, “to pass through,” or “to cross over.”

Help. Gr. boeµtheoµ, “to run to the cry [of those in danger],” hence, “to succor,” “to help.”

Us. The man speaks for all his fellow countrymen in Macedonia. From a more modern viewpoint the appeal may be given an even wider interpretation by realizing that the man stands in Europe, and is calling Paul to enter that great continent with the gospel message. This is one of the crucial moments in history. Much of Europe’s future depends on Paul’s response to the appeal. Europe can well be thankful that the courageous apostle did not hesitate to answer the call that now came to him. Hitherto, he had been prevented from fulfilling his great desire to evangelize in Asia and Bithynia (see on vs. 6, 7); but now a whole continent beckons him, and he cannot fail to have seen the reason that lay behind the divine prohibitions he had so faithfully obeyed.

The Macedonian call, the cry of those who know no Christ, has impelled uncounted thousands to leave their homes and take the gospel to strange lands, where they have worked under discomfort, loneliness, sickness, and the shadow of death. Such self-sacrificing service has brought strength to the church. When it closes its ears to Macedonian calls, spiritual weakness creeps in. The call may be unexpressed by those in need, for they may be unaware of their spiritual destitution. But their need makes a strong appeal to the Christian, and he will hasten, like Paul, to the rescue of those who do not realize they are lost.

10. Immediately. Because of the urgency of the call, Paul made immediate preparations to enter Macedonia. Having been previously hindered from preaching, doubtless he was more than ordinarily eager to tell others of Christ.

We. The beginning of the first “we” passage in Acts (vs. 10–17). The other passages occur in chs. 20:5 to 21:18; 27:1 to 28:16. Mostly they concern journeys, and infer that the author was Paul’s traveling companion on those occasions (see Vol. V, p. 663). When a narrative is being related in the third person, and the first person of the pronoun is suddenly introduced, the inference is plain that the author has become an actor in the events recorded. Most commentators conclude that Luke, the author of the Acts (see Introduction), joined the missionary party at Troas, rather than that he wrote artificially from the point of view of Silas or Timothy. Since Luke does not mention his own conversion, it is reasonable to suppose that it had taken place some time before this junction at Troas. Since he includes himself in the phrase “the Lord had called us for to preach the gospel,” Luke must also be counted as one of the evangelists.

Endeavoured. Rather, “sought.” The seeking would be as to ways and means of getting across the Aegean to Europe.

To go. Literally, “to go out,” or “forth,” from Asia into Macedonia, which hitherto was unknown to the missionaries. It should be realized, however, that the distinction between Asia and Europe did not exist in Paul’s day. The same Greek culture covered both areas and produced a common mold.

Assuredly gathering. Gr. sumbibazoµ (see on ch. 9:22). Here sumbibazoµ may be translated “concluding.” The evangelists used sanctified reason to help decide what was God’s will for them.

11. Loosing. The word “loosing” has nautical associations, referring to the release of hawsers holding a ship at dock. For further evidence of the author’s nautical knowledge see Additional Note on Chapter 27.

We came with a straight course. Gr. euthudromeoµ, “to run a straight course,” and, as a nautical term, “to run before the wind.” The fact that they held a “straight course” implies that Paul and his company had the wind in their favor. The current must have been against them, for it runs south from the Hellespont, and east between Samothrace and the mainland. The voyage from Troas to Philippi, about 125 mi. took five days (ch. 20:6).

Samothracia. An island which lies in the north of the Aegean Sea, opposite the Thracian coast, about halfway between Troas and the Thracian port of Neapolis. Probably they spent each night in a harbor, as was the custom at that time.

Neapolis. The name, which means “New Town,” was very common wherever Greek was spoken. It survived in two conspicuous instances: in Naples, Italy, and in Nablus, Palestine. The town here considered was in Thrace, but served as the port of Philippi, which lay about 10 mi. to the northwest. Neapolis has been identified with the modern Kavalla, where there are a Roman aqueduct, columns, and Greek and Latin inscriptions witnessing to the former importance of the now-ruined city. It was the eastern terminus of the Egnatian Way, the great road that connected the Aegean and the Adriatic.

12. From thence. At Neapolis they probably left their ship and went overland to their immediate goal, Philippi.

Philippi. Originally known as Krenides, “place of small fountains,” the city was rebuilt by Philip of Macedon (359–336 b.c.), father of Alexander the Great, and named in his honor. Between Neapolis and Philippi there lay a range of mountains, in which were rich deposits of gold and silver.

The chief city of that part. This phrase presents some difficulties. Philippi was not the chief city of any one of the four subdivisions of the Roman province of Macedonia (see on v. 9), the chief cities being Amphipolis, Thessalonica, Pella, and Pelagonia. However, there is no definite article in the Greek, hence it is possible that Luke meant simply to say that it was a chief town of the district and not the official capital. The adjective proµtos, “first,” here translated “chief,” was often found on coins of cities that were not capitals. It is also possible that he was using the word meris, translated “part,” or “district,” in the sense of “borderland,” and that it was the first city of that frontier district, either as the most important or as the first to which travelers would come from Thrace. This was precisely the position of Philippi, which had been garrisoned as a Roman outpost, because of the restless tribes in Thrace.

Colony.Philippi had become a Roman colony after the defeat of Brutus and Cassius by Octavian and Antony in 42 b.c. After the Battle of Actium, 31 b.c., this status was strengthened, and the city’s full title, as shown on coins that have been found, came to be Colonia Augusta Julia Philippensis. A Roman colonia bore little relation to our modern concept of a colony. It was a portion of conquered territory assigned to Roman citizens, who were often veteran soldiers. These were sent out under the authority of Rome, and marched to their destination like an army, to reproduce an equivalent to Roman civil and social life. These colonies were often on the frontiers as a protection, and as a check upon local provincial magistrates. The names of the colonists were retained on the lists of the tribes of Rome. They took with them their Latin language and their Roman coinage. Oftentimes their chief magistrates were appointed from the mother city, and were independent of the governors of the province where the colony was planted. In this way the colony was closely united with Rome. These colonies were sometimes described as the “bulwarks of an empire” (Cicero De Lege Agraria ii. 27. 73; Loeb ed., Speeches, vol. 3, p. 449) or “miniatures, as it were, and in a way copies” of the people of Rome (Aulus Gellius Attic Nights xvi. 13. 9; Loeb ed., vol. 3, p. 181). The spirit of a colony was therefore intensely Roman. Thus in this Macedonian city Paul, himself a Roman citizen, came directly in contact with a flourishing example of Roman imperial organization.

Certain days. See on ch. 9:19. Here the phrase seems to refer to less than one week, for it appears that the Sabbath in ch. 16:13 was their first in Philippi.

13. On the sabbath. Paul, Silas, Timothy, and Luke were in a strange city in a strange land. They had been there some days, but when the Sabbath came they would naturally long to be with fellow Jews with whom they could worship and to whom they could impart their good news of salvation (see on ch. 13:14).

Out of the city. Rather, “outside of the gate.” They possibly searched the city for a synagogue, and finding none, went to seek a temporary place of worship by the riverside. Alternatively, they may have known that the synagogue or meeting place lay outside the city wall.

By a river side. Gr. para potamon, “beside a river,” that is, doubtless, by the stream Gangites, which ran into the river Strymon.

Prayer. Gr. proseucheµ, “prayer,” or probably here, “place of prayer” (see 3 Macc. 7:20; cf. on Acts 1:14; 16:16). If there were no synagogues in Philippi, the few Jews may have established a meeting place on the riverbank, where they could perform their ceremonial washings (cf. Ezra 8:15, 21; Ps. 137:1). Juvenal (Satires iii. 13, 14; Loeb ed., p. 33) notes this as one of the instances of the decay of the old religion of Rome: “The holy fount and grove and shrine are let out to Jews.” A relevant application is seen in another line from the same writer (ibid. 296; Loeb ed., p. 55): “‘Say, where is your stand? In what prayer-shop [proseucheµ] shall I find you?’” Such enclosures or oratories were frequently circular, and without a roof. The practice of having such places continued into the time of Tertullian, who speaks of the waterside prayers (orationes litorales) of the Jews (Ad Nationes i. 13).

Was wont to be made. Important textual evidence may be cited (cf. p. 10) for the reading, “where there was supposed to be a prayer [place]” (see above under “prayer”).

Sat down. A common custom of Jewish teachers (see Vol. V, pp. 57, 58).

Spake. Or, “began speaking.” The form of the Greek verb suggests that all four of the apostles addressed the group.

Women which resorted thither. The phrase might be better translated, “women who had come together,” or “assembled women.” Someone has observed that the “man of Macedonia” (v. 9) proved to be a devout group of Jewish women. Some preachers would have found in this an excuse for neglecting their commission, but Paul and his companions were not so easily dissuaded from their task. That there were only women gathered at the place of prayer points to an almost entire absence of Jewish men in the local population. This would account for the probable lack of a synagogue, since none could be established without a minimum membership of ten men. Some of the women whom the missionaries found may have been proselytes, like Lydia (see on v. 14). Such women would naturally welcome Jewish strangers who came to give instruction. In Macedonia women seem to have enjoyed greater freedom than was usual to their sex at the time.

14. Lydia. A popular name for a girl in Roman times. But she may also have taken the name, like so many slaves and women of the freedman class, from her country of origin, the old kingdom of Lydia, which was a Macedonian colony.

Seller of purple. That is, of purple cloth (see on Luke 16:19). The fact that she, and not her husband, is named as the purple seller, suggests that she was managing her own business, and was probably a woman of some substance.

Thyatira. A Lydian city in the province of Asia. It had been founded as a colony from Macedonia, a sequel to the conquest of the Persian monarchy by Alexander the Great. Its name is included among those of the seven churches in the book of Revelation (chs. 1:11; 2:18–29). The city, like many other towns of Asia Minor, was famous for its dye works, which rivaled those of Tyre and Miletus. Inscriptions found in the district show that in Thyatira there was a guild of purple dyers, to which Lydia may have belonged.

Worshipped God. See on ch. 10:2.

Heard. Rather, “was hearing,” that is, was listening, over a period of time.

Whose heart the Lord opened. The Lord had called the evangelists to preach the gospel in Macedonia, and they had lost no time in fulfilling His commission. Now the Lord cooperates with their efforts by opening the heart of a prominent member of their audience. Luke recognizes the need for such divine cooperation; he knows that their preaching is vain without the work of the Spirit upon the hearer’s heart.

That she attended. Literally, “to attend,” “to give heed.” The Lord opened the heart of Lydia in order that she might attend to the message. The context shows that she accepted that message.

15. She was baptized. Probably in the very river beside which the “prayer place” was situated. See on Matt. 3:6; Acts 8:38. There is no need to suppose that the baptism took place on that Sabbath. In fact, the phrase “was listening” (see on v. 14) allows time for instruction, and permits the baptism to be placed some time after the first meeting between the woman and the missionary group. The fact that “her household” was baptized is no proof of the practice of infant baptism by the apostles. Lydia’s “household” may have consisted of slaves and other employees (cf. on chs. 10:2; 16:32, 33). These may also have been proselytes (see on ch. 10:2). For these, Judaism had been a “schoolmaster,” leading them to Christ (see Gal. 3:24). Euodias and Syntyche, and other women of Philippi who “laboured” with Paul “in the gospel” (see on Phil. 4:2, 3), may have been among the “women” of v. 13. The group formed the first Christian church in Europe founded by Paul. By its loving hospitality and steadfast adherence to the faith it won a special place in Paul’s affections.

Besought. Gr. parakaleoµ, “to entreat” (see on v. 9). The tense, in Greek, suggests that she continued her entreaty until Paul yielded.

If ye have judged. The Greek construction anticipates an affirmative answer. The preachers had acknowledged the quality of her faith and had baptized her. If she was fit for that blessed rite, was she not then fit to be their hostess?

Abide there. Like the two disciples who followed Jesus (John 1:37–39), Lydia was anxious to retain the teachers whose lessons she found so helpful to her recently opened heart. The four missionaries probably had been supporting themselves by labor—Paul as a tentmaker (see on Acts 18:3; 1 Thess. 2:9; 2 Thess. 3:8; etc.), Luke perhaps as a physician. Now Lydia urged them to become her guests.

Constrained. Gr. parabiazomai, “to compel by force,” “to constrain by entreaty.” The “us” suggests that Luke’s home was not at Philippi, as some have thought.

16. To prayer. Textual evidence attests (cf. p. 10) the reading “to the prayer.” This then may be interpreted, “to the place of prayer” (see on v. 13). Even without the article, the expression may be compared to our modern phrase, “go to church.” The incident subsequently related probably took place on a Sabbath some time after the Sabbath mentioned in v. 13, after the baptism of the first converts (v. 15), and after the missionaries’ work had become known in the city.

Damsel. Gr. paidiskeµ, a young female slave.

Spirit of divination. Textual evidence favors (cf. p. 10) the reading “a Python spirit.” In Greek mythology Python was a dragon or serpent who was thought to have guarded the oracle at Delphi and to have been killed by Apollo, who was subsequently known as the Pythian Apollo. Python was worshipped at Delphi as the symbol of wisdom. Plutarch (d. c. a.d. 120), himself a priest of the Pythian Apollo, says that the name “Python” was given to those who, by practicing ventriloquism, were credited with extraordinary powers (On the Cessation of Oracles 9). That Luke here uses this unusual adjective implies either that this was the way in which the people of Philippi spoke of the girl or that Luke himself recognized in her wild contortions and shrill cries a similarity to the techniques of the priestesses at Delphi. It is clear that the local population believed that the slave possessed supernatural abilities, and doubtless her wild cries were noted and received as oracles. Her masters took advantage of her supposed inspiration, and made the girl give answers to those who made inquiries of her.

Her masters. Her joint owners, men who had discovered the girl’s strange power and were exploiting it for their own gain.

Much gain. See on v. 19.

Soothsaying. Gr. manteuomai, “to divine,” “to prophesy,” used only here in the NT. In the LXX the term is always used for the words of lying prophets (Deut. 18:10; 1 Sam. 28:8; Eze. 13:6; etc.). Here it may be taken in the same sense: “to pretend to foretell the future.”

17. Followed. Gr. katakoloutheoµ, “to follow after,” “to follow closely.” The girl closely followed the missionaries, and kept on crying aloud (cf. v. 18). Compare the publicity given to Jesus by unclean spirits or demons (Luke 4:33–37; 8:26–36).

Us. The last occurrence of the inclusive pronoun in this section of the narrative. It is not used again until ch. 20:5, where Paul returns to Philippi. It therefore seems likely that Luke remained at Philippi, possibly to spread the gospel in that district, and took up his fellowship with the apostles once more when Paul passed through the city on his Third Missionary Journey. This would give Luke a sojourn of some seven years in Philippi (see p. 102), though, of course, it must be conceded that he might have made various trips into adjoining areas during that time.

Most high God. Gr. ho theos ho hupsistos, literally, “the God the most high [one].” For a correct understanding of this title it is necessary to bear in mind the setting in which it was used and the meaning of the word hupsistos. This word was a poetic term meaning “highest,” or “most high,” and often referred to position or rank. Its religious connotation can be linked with Semitic terminology. The Canaanites had a god of the vault of heaven whom they called ФElyon, “Most High.” This title was also applied to Jehovah, the God of the Israelites (see on Gen. 14:18). The Greeks employed hupsistos as an equivalent to ФElyon, and used it for Zeus, the head of their own pantheon. When they came in contact with the Jewish religion, they used hupsistos to represent Jehovah, the God of the Jews. It is so used in the LXX (Gen. 14:18–22; Num. 24:16; Deut. 32:8; 2 Sam. 22:14; etc.). The title became so well known through the missionary activities of the Jews of the Dispersion that it was used for the Deity by people who had absorbed some Jewish teaching without fully accepting their religion. Inscriptions from the kingdom of Bosporus, north of the Black Sea, made in the 1st century a.d. and therefore contemporary with Paul, amply testify to such usage of hupsistos.

In the present instance the title hupsistos was spoken by the slave girl. Since she is said to have been possessed of a “Python spirit” (see on Acts 16:16), her words need to be considered against their pagan background. When, therefore, she spoke of “the most high God” she was probably referring to the common heathen conception of a vague divine being who was supposed to preside over the well-known Greek pantheon. Nevertheless, her words expressed great truth. The Christians whom she was following were truly the servants of the one and only most high God. For somewhat similar instances compare on Mark 1:24; 5:7.

Way of salvation. See on John 14:6; Acts 4:12, where Jesus Christ is revealed as the only way of salvation. The girl’s darkened mind was longing for a share in “the way of salvation,” but the demon within her was challenging that “way,” and her words impeded the missionaries’ work.

18. Many days. Either successive Sabbaths, as Paul and his group came again to the house of prayer, or having begun her speaking on a Sabbath (see v. 16), she continued at every opportunity, day after day.

Being grieved. See on ch. 4:2. There is a limit to what even a Christian can passively endure when the Lord’s work is being hindered.

Spirit. The agent behind the girl’s “soothsaying” (v. 16) is here identified. For a discussion of possession by evil spirits or demons see Additional Note on Mark 1.

I command. Here Paul followed the example of his Master with the demoniacs at Gadara (see Luke 8:29; see on Mark 5:7).

In the name. See on ch. 3:6, 16.

He came out. In fulfillment of the Master’s promise (Mark 16:17). The evil spirit could not resist the command; his obedience was immediate (cf. Mark 9:26; see on Matt. 15:28; Mark 1:31; John 4:53). Here the record ends, as far as the girl is concerned, but we cannot believe that she was left to drift back into ignorance and unbelief, or worse. It is surely permissible to think that she became a Christian (AA 213) and found shelter with the women who “laboured” with the apostle (Phil. 4:3).

19. Gains. Gr. ergasia (see on ch. 19:24, 25). Men may tolerate strange religions or the speculations of philosophers, but they would be roused to violence by anything that threatens their business (cf. on ch. 19:23–28). Such circumstances must have been in the background of many persecutions of the early church.

Was gone. The occurrence of the same Greek verb as is used in the previous verse for “came out,” emphasizes that in each case the action was the same; the men’s business and the spirit of divination had both passed away.

Paul and Silas. The two were the most prominent members of the missionary party, and both were Jews (cf. v. 20). Luke and Timothy escaped, possibly because of their Gentile appearance (see Vol. V, p. 664; v. 1).

Drew. Gr. helkoµ, “to drag [by force],” used also in Acts 21:30; James 2:6.

Marketplace. Gr. agora (see on Matt. 11:16). It corresponded to the Roman Forum, and was the center, not only of social and business life, but also of the administration of justice.

Rulers. Gr. archontes, “commanders,” “chiefs,” “rulers”; in general, “authorities.” Particular members of this group are designated in the next verse.

20. Magistrates. Gr. strateµgoi, “civic commanders,” or “governors.” The Roman title for such officials was duumviri, or praetoreµs. They were the chief civil magistrates in a Roman colony. There were usually two such officers. They had power to inflict punishment on offenders. Inscriptions from Philippi show that the people of that city incorrectly used the term strateµgoi for duumviri. This incidentally confirms Luke’s accuracy in using the term here.

Being Jews. The situation is characteristic of many of the early persecutions endured by the Christians. While they were exposed to the enmity of the Jews, they were, at the same time, often identified by the heathen as Jews. Thus they came in for twofold suffering, as Christians and as Jews. If the emperor Claudius had already decreed the expulsion of Jews from the city of Rome (see on ch. 18:2; see p. 98), his edict was doubtless known in the Roman colony of Philippi (see on ch. 16:12, 13), and would intensify the present accusation.

Exceedingly trouble. Gr. ektarassoµ, an intensive form of the verb translated “to trouble” in ch. 17:8. The kind of trouble and disturbance is indicated in v. 6, where the Christian missionaries are accused of turning “the world upside down.”

21. Teach. Rather, “declare,” or “publicly proclaim.”

Customs. The slaveowners’ charge refers not only to what Paul was preaching but to the ritual and the social habits of the Jews, which they believed Paul was advocating (see on ch. 15:1).

Not lawful. Jews were permitted to follow their own religion, but were forbidden to make proselytes of Roman citizens.

Being Romans. The people of Philippi, as inhabitants of a colonia, had a right to the title of Roman citizens, a title that those who were merely inhabitants of a Greek city, such as Thessalonica or Corinth, could not claim (see p. 94; see on v. 12).

22. Multitude rose up. In sympathy with the men whose profits were threatened by the damsel’s cure.

Rent off their clothes. That is, tore off the clothes of Paul and Silas, in preparation for the flogging that was to follow.

To beat. Gr. rhabdizoµ, “to beat with rods,” from rhabdos, “a rod,” referring to a peculiarly Roman form of punishment. The strateµgoi (see on v. 20) had official attendants, known as lictors, each of whom carried bundles of rods as symbols of their office. Such rods were used in flogging the missionaries. It is possible that Luke saw the cruel punishment administered. Paul endured similar suffering on two other occasions (see 2 Cor. 11:25). The question arises, Why did he not claim exemption from such degrading, painful punishment on the grounds of his Roman citizenship, as he afterward did at Jerusalem (Acts 22:25)? Some have questioned, without basis, the truthfulness of his claim of citizenship. Others have suggested that he could have secured exemption, but for himself only, leaving Silas to suffer penalties that he himself escaped. But it is probable that Silas was also a Roman citizen (see on ch. 16:37). Perhaps the violence of the mob made it impossible for his claims to be heard (see on v. 37).

23. Laid many stripes. The Jews limited such punishment to 39 stripes (see on Deut. 25:3; 2 Cor. 11:24), but Roman practice depended on the judgment of the local official. Paul speaks of having been “shamefully entreated” at Philippi (1 Thess. 2:2).

Into prison. This would prevent the two Christians from continuing their teaching. It would appear from v. 35 that the authorities intended to keep them in prison for one night and then turn them out of the city.

Jailor. Gr. desmophulax, literally, “prison keeper”; not a mere turnkey, but an official, possibly an ex-soldier.

24. Inner prison. Roman prisons often had an outer and an inner section. In the first was the guardroom, where light and air could enter. Beyond this lay the inner prison, where, when the door was shut, light and air were excluded. Conditions in such a cell were fearful, and inflicted terrible punishment upon the prisoner.

Stocks. Gr. xulon, “wood,” “timber.” In the NT, xulon is also used for “tree” (Luke 23:31; Rev. 2:7; 22:2, 14), for articles made from trees, such as “gibbet,” or “cross” (Acts 5:30; 10:39; 13:29; Gal. 3:13; 1 Peter 2:24), and for “staves,” or “clubs” (Matt. 26:47; etc.). Here the word refers to the stocks, an instrument of torture, a wooden frame with holes into which head and feet and hands were thrust, thus placing the prisoner in a most uncomfortable position. From Job 13:27; 33:11 it appears that such punishment was well known at a very early period in the East. With Paul and Silas the feet only were fastened, and the rest of the body was left lying on the ground, a particularly agonizing position for men punished as the apostles had been.

25. At midnight. Since sleep was out of the question, Paul and Silas passed the night in devotional exercises.

Prayed, and sang praises. Or, “praying, they were singing hymns,” for the Greek expresses one continuous act rather than two. The missionaries’ well-established devotional habits surmounted the most discouraging circumstances. Even when in a dungeon, and fettered so that they could not kneel in prayer, they continued to praise the Lord. The hymn may have been one of the prayer-psalms, but whatever they sang, Tertullian’s words were true: “Though the body is shut in, though the flesh is confined, all things are open to the spirit. … The leg does not feel the chain when the mind is in the heavens” (Ad Martyras 2; ANF, vol. 3, p. 694).

Unto God. They were servants of the most high God, they were suffering for His sake, and they genuinely praised His holy name. God, in turn, gave them His comfort and strength in a manner incomprehensible to those who do not serve Him.

Heard them. Rather, “were listening to them.” The inner prison held other occupants, outcasts and criminals who had never before heard such sounds in a place that usually echoed to wild curses and foul jests.

26. Great earthquake. Indicative of divine intervention (cf. Matt. 28:2; Rev. 16:18; cf. on Acts 4:31), for angels came to deliver God’s faithful servants (AA 215). The effects of such an upheaval would not be restricted to the prison, but would be felt throughout the city, and would condition the minds of magistrates and people, when the connection between the earthquake and the Christian prisoners became known.

Doors were opened. The severity of the earthquake was sufficient to account for this effect. The foundations of the prison had been shaken, and doors were probably unfastened (cf. on chs. 5:19; 12:10).

Bands. Or, “fetters.” The prisoners were held with chains that were doubtless fastened to the walls. The violence of the earthquake was sufficient to have released these chains, and thus set the prisoners free. The deliverance could also have been wrought by angels (AA 215), although angels are not mentioned as in chs. 5:19; 12:7.

27. Keeper of the prison. See on v. 23.

Awaking. Startled out of sleep by the earthquake. Either he slept where, upon waking, he could instantly see whether the prison doors were secure, or, because of the earthquake, he hurried to see whether his prisoners had escaped.

Would have killed himself. Rather, “was about to kill himself.” The jailer knew that, according to Roman law, he would have to answer with his life if the prisoners escaped (see on ch. 12:19). Under such circumstances suicide appeared preferable. Some of the greatest minds of the pagan classical world held such suicide to be justifiable, and even praiseworthy.

28. Paul cried. From the foul gloom of the inner prison the apostle could see the form of the jailer silhouetted against the outside light. He perceived the intention of the terror-stricken man, realized the conclusion to which the jailer had come, and wished to prevent the suicide. Even in the midst of his own considerable suffering, Paul thought of another’s salvation. He was anxious that not even the man who had thrust him into the loathsome prison should perish in his despair.

Do thyself no harm. The sound of Paul’s voice was sufficient to arrest the jailer’s hand. At least one of his prisoners had not escaped! Paul’s message was even more reassuring—none was missing. The possibility of escape may not yet have dawned upon the other prisoners. They were also stayed by Paul’s calm example.

29. For a light. Rather, “for lights,” probably that he might count his prisoners.

Sprang in. Or, “rushed in.”

Came trembling. Literally, “becoming terrified.” The rapid succession of extraordinary events broke his professional hardness and filled him with fear.

Fell down. He may have heard the slave girl’s tribute to their being servants of the most high God (v. 17). He knew, from his instructions (v. 23), that they were unusual prisoners, and now that they had not fled, he probably thought them to be more than mere men.

30. Brought them out. Away from that dark inner prison, and from the other prisoners. This was permissible, in spite of the charge given him (v. 23), for they had already demonstrated that they did not intend to escape.

Sirs. Gr. kurioi, a title of respect. Kurios (singular) is customarily translated “lord,” and is the same word used by Paul and Silas for Christ in v. 31 (see on ch. 9:5).

What must I do? It is unlikely that the jailer fully understood his own question, and we must be careful not to read a modern meaning into his words. But under the influence of the Holy Spirit, there came a great sense of spiritual need, and with all his other fears, he now feared to stand in the presence of a righteous God. The fear of earthly consequences had opened up the way for a fear of divine effects. When the mind is terror stricken it does not stay to separate its fears into categories. But the terror that demanded an assurance of present safety also awoke a desire for ultimate salvation. Compare his question with Saul’s query on the Damascus road (ch. 9:6). Little did the heathen jailer know how effective his own inquiry would be in leading countless others also to find eternal life.

31. They said. The appeal was addressed to both missionaries, and they unite in returning an answer.

Believe. Circumstances did not permit a profound theological discussion. The fearful man needed succinct directions for salvation. His situation might be compared with that of the thief on the cross (see on Luke 23:39–43). The Christian prisoners skillfully ministered to the jailer’s urgent need. They put Christian teaching into a simple formula that the distressed man could readily grasp. The formula did not represent the extent of their teaching. At the moment, however, they impressed on the suppliant the truth that salvation depends on personal belief in the redeeming life and work of Jesus. For the significance of belief in Christian teaching see on Matt. 9:28; John 1:7, 12; 3:18; Acts 10:43.

Lord Jesus Christ. Important textual evidence may be cited (cf. p. 10) for the omission of the word “Christ.”

Thou shalt be saved. Note the certainty of the answer, not wavering doubt, but confident assurance. The apostle and his companion had found the formula to be true. They enjoyed salvation through believing on the Lord Jesus, and thus were qualified to assure another sinner that he also could find redemption through belief. The promise was extended to include the jailer’s “house,” that is, the members of his household who would believe on Jesus.

32. They spake. Having given a one-sentence reply to the jailer’s urgent query, they now explain the Christian message in greater detail (cf. on chs. 8:5, 12; 10:36–38).

His house. The prison keeper was not content to ensure only his own salvation; he wanted others to enjoy the divine gift. He therefore cooperated with God’s servants and assembled the members of his household that all might learn the way of life. What an unusual congregation, and what a strange meetinghouse, yet how blessed the results!

33. He took them. As soon as conviction came to the jailer he gave evidence of a change of heart. The hardened pagan official became a sympathetic Christian, solicitous for the welfare of the suffering evangelists. He had no authority to release the prisoners, but he did what he could to ease their pains by washing their lacerated backs. Such tender ministry was practical proof of his conversion.

Was baptized. It is clear that the instruction given by Paul and Silas was comprehensive. It was wholeheartedly received by the jailer’s household, and led them to desire and to receive baptism. He who had just washed the wounds of his prisoners, was now, with those who were dear to him, washed from the stains of sin. This reciprocal ministry is typical of genuine Christian fellowship. It is not unreasonable to suppose that the prison contained a pool or cistern where baptism by immersion could take place. See on Matt. 3:6.

Straightway. No time was lost. Between midnight and dawn (vs. 25, 35) the prison had been shaken, the prisoners released, the vital question asked, the answer given, conversion experienced, and baptism administered.

34. Into his house. The newly converted man manifests thoughtful hospitality. He removes the missionaries from the dreadful prison and takes them into the comparative comforts of his own house.

Set meat. Literally, “set a table,” a common Greek expression for providing a meal. Paul and Silas had probably not eaten since early the previous morning, and food would be more than usually welcome after the ordeals through which they had passed. But their first thoughts had been for the spiritual needs of the unconverted; their own physical wants took second place in their thinking.

Rejoiced. Gr. agalliaoХ, “to rejoice [intensively],” expressive of exceeding joy. The phrase, “with all his house,” may be attached to the thought of joy or of belief, or to both, that is, the whole household rejoiced and believed.

Believing in God. Rather, “having believed in God.” The man believed utterly and completely, once and for all, and with joy almost inexpressible looked forward to his new life with Christ.

This chapter presents a vivid picture of the beginning of Christian work in Europe. The conversions recorded were dramatic and of widely differing types. There was Lydia, a settler from Asia, apparently a woman of wealth and refinement. There was probably also the slave girl, who was delivered from demonic possession (see on v. 18). Now follows the conversion of a jailer, a heathen and doubtless a Roman citizen, of a stern and hardened type, who would be thought least likely to respond to the gospel. In this mixed group of converts was contained a promise of future gospel triumphs on the continent of Europe.

35. Magistrates. See on v. 20.

Serjeants. Gr. rhabdouchoi, “rod bearers,” that is, the Roman officials known as lictors (cf. on v. 22). These may have been the very ones who had inflicted the stripes in the first place.

Let those men go. No reason is given for this command. The magistrates may have considered the punishment to have been sufficient, or they may have felt that they had acted hastily in punishing the accused without a regular trial or an inquiry into their backgrounds. Probably the earthquake had alarmed the magistrates. The Holy Spirit also may have aroused within them an uneasy sense of wrongdoing. In any event they wished to release the two prisoners as quickly and as quietly as possible.

36. The keeper. See on v. 23.

Told this saying. Rather, “reported these words.” The jailer doubtless came with great joy, expecting Paul and Silas to take immediate advantage of their release.

Depart, and go. Rather, “coming out, depart,” that is, from the prison precincts.

In peace. Probably a conventional expression, but it may have had added meaning in the light of the jailer’s new-found faith.

37. Paul said unto them. That is, he addressed his remarks to those who had been sent by the magistrates. His reply forms a concise indictment of the injustice done by the magistrates, for every word is judicially significant.

Beaten us openly. That is, publicly. No doubt they had been tied to the palus, or public whipping post, in the sight of the people of the town. By the Lex Valeria, 509 b.c., and the Lex Porcia, 248 b.c., Roman citizens were exempted from such a degrading punishment as scourging. The fact that Verres, governor of Sicily, had broken this law was one of the severest of the charges brought against him by Cicero: “To bind a Roman citizen is a crime, to flog him is an abomination” (Against Verres v. 66. 170; Loeb ed., Verrine Orations, vol. 2, p. 655). The statement “I am a Roman citizen” oftentimes acted almost like a charm in stopping the unjust violence of provincial magistrates.

Uncondemned. Or, “untried.” There had been no formal trial. The mob had haled the missionaries before the magistrates, but there had been no opportunity for defense (v. 22). Summary punishment had been meted out to prisoners who had not even been found guilty.

Being Romans. The slave masters had based their reasoning on a similar claim (v. 21). Here Paul includes Silas as being a Roman citizen. A false claim to Roman citizenship was a capital offense. The sort of challenge that Paul threw out to the city authorities is one to be made only by a consecrated, Spirit-led Christian. Paul’s method does not sanction belligerent self-defense on the part of accused believers.

Let them come. The magistrates had grievously erred in publicly punishing a man not judicially condemned. Paul now insists that they personally atone for the injustice. By so doing he may have hoped to ensure better treatment for Philippian converts, many of whom probably were Roman citizens. Not Paul’s personal honor, but that of the gospel, was at stake.

38. They feared. With good reason, for wrongful punishment of a Roman citizen could have caused the magistrates’ removal, degradation, and inability to hold other positions of responsibility. This explains their oversolicitous efforts to find a quiet solution to their predicament. A plea of ignorance of the victims’ citizenship would not be sufficient defense for their illegal actions. They could only hope to persuade Paul and Silas to accept a discreet settlement for the injustice done them. Little did they know the unselfish character of the men they had so violently mistreated.

39. Besought. Gr. parakaleoµ, ”to entreat“ (see on v. 9). Added significance may be drawn from the translation ”apologized“ (RSV).

Brought them out. In an effort to make amends they personally released Paul and Silas from prison.

Desired. Gr. eroµtaoµ, ”to ask,“ ”to question,“ but also used in the sense of begging, beseeching. The form of the verb implies that the magistrates kept on asking the evangelists to leave Philippi quietly.

40. They went out. When once they had achieved their purpose of showing the magistrates their serious error and vindicating the gospel publicly, the missionaries showed exemplary magnanimity. They made no self-important, embarrassing demands, but quietly acceded to the officials’ request.

Into the house of Lydia. It would appear that Lydia’s house was a meeting place for the brethren, as well as a lodging place for the missionaries. They probably stayed with her until they were fit to travel farther.

Brethren. These included the household of Lydia and that of the jailer.

Comforted. Or, ”exhorted.“ In the midst of their own suffering and convalescence their chief concern was still with the Christians whom they had brought into the church.

And departed. Since the narrative is closed in the third person, it is evident that Luke remained at Philippi. What Timothy did is not specifically mentioned. He may have stayed with Luke, since he does not reappear until ch. 17:14, when he is seen in Beroea with Silas. On the other hand, he may have accompanied Paul and Silas in their further travels.

Luke again brings himself into the picture in ch. 20:5, where the second ”we“ section begins (see on ch. 16:10). It seems probable that he remained in the vicinity of Philippi (ch. 20:6) until Paul again passed through Macedonia during his Third Missionary Journey. The two Christian workers would thus be separated for some six years (see p. 102). We may well believe that Luke used those years for spreading the gospel in needy Macedonia, and that he gave strong leadership to the church in Philippi. The quality of the Philippian church is beyond reproach, judging from the letter Paul wrote to its members. The church certainly was grateful for Paul’s ministry and did its best to repay the apostle by hospitable acts (Phil. 4:14–18, and possibly 2 Cor. 11:9).

additional note on chapter 16

Luke’s narrative in Acts 16:6–8 gives rise to two closely related problems. The first concerns Paul’s route through central Asia Minor, the second deals with the identity of the Galatian churches. A study of these two questions has resulted in the formation of the North and South Galatian theories. Sir William Ramsay, the chief proponent of the southern theory, holds that Paul’s epistle to the Galatians was addressed to churches that had been founded in South Galatia during the First Missionary Journey. J. B. Lightfoot, Kirsopp Lake, and others believe that the epistle was written to churches that had sprung up as a result of Paul’s ministry in North Galatia during his Second Missionary Journey, as recorded in vs. 6–8. A final answer to these problems may not be possible, but a clearer understanding of the issues involved may be gained by considering certain key phrases in the passage:

1. “Phrygia and the region of Galatia” (v. 6). Gr. Phrugia kai Galatikeµ choµra, which may be literally translated, “Phrygia and Galatian region.” Much discussion has centered on the meaning of this phrase, and divergent views are still held by scholars. The weight of grammatical and contextual evidence, however, seems to suggest that Luke was here referring to two closely related districts—Phrygia, and a less well-defined area inhabited by Galatians. The history of Phrygia can be traced back to the second millennium b.c., when Phrygian invaders poured in from the Balkans, overcame a section of the Hittite people in western Asia Minor, and established their own ethnic district. About a millennium later, in 278 b.c., the Gauls entered Asia Minor from the north and swept over what remained of Phrygia and laid the foundations of what was later known as Galatia (see on v. 6). In Luke’s day the Roman province of Galatia spanned central Asia Minor in a north to south direction, and included areas that were not Galatia in any true sense of the term. That Luke was not referring to this political division may be inferred from his use of the word choµra, which was loosely employed to denote “land,” “country,” “region,” and was not a technical term used to define specific political areas. Thus it seems probable that, after visiting Derbe, Lystra, Iconium, and other cities of Lycaonia (ch. 16:1–4; cf. ch. 14:6; see Paul’s Second Missionary Tour), Paul’s company went westward into Phrygia, and northward into a region that was locally known as Galatia. In both areas they would preach the good news to the heathen inhabitants, and thus establish groups of believers that developed into the Galatian churches (AA 207, 208). See The Journeys of Paul.

2. “Asia.” There are several possible interpretations of this term, but in this setting they may be reduced to two: (1) the Roman province of Asia, which covered the western extremity of the Asia Minor peninsula; (2) the coastal area of that province, bordering on the eastern shores of the Aegean Sea, wherein were Greek cities such as Ephesus, Smyrna, Pergamum, and Laodicea (cf. Rev. 1–3). When trying to decide which of these two is indicated by Luke, we confront a grammatical point in the narrative that needs to be made clear. The Greek construction in Acts 16:6 may be understood to imply that Paul and his companions went into Phrygia and the Galatian region because they had been forbidden by the Spirit to preach in Asia (see on v. 6). This would place the prohibition before they left the area of the cities in which they had already established churches, and would indicate that “Galatia,” as used here, refers to a different area. On this interpretation, they would have planned to pass from the area of their previous labors into Asia. In this case “Asia” could refer to the province, since its border lay near to the cities they had just visited (vs. 1, 2, 4). The objection that they subsequently passed through the province of Asia in going to Troas (v. 8) may be met by explaining that the Spirit’s instruction, while restraining them from preaching the word in Asia (v. 6), did not prohibit them from passing through the area. On the other hand, Laodicea, the most easterly of the Greek cities, also lay near the travelers (see The Journeys of Paul), and Paul may have cherished a plan to visit that area. Because he was limited by language his regular plan appears to have been to preach in Greek-speaking areas rather than to attempt the task of giving the gospel through interpreters in tongues that he himself could not use. Furthermore, whatever the exact route that he subsequently took, he certainly did not pass through those Greek cities on this occasion, so the second of the alternatives gives an acceptable interpretation. This is favored by ch. 2:9, 10, which makes it clear that Asia and Phrygia are separate areas, whereas the Roman province of Asia undoubtedly included part of Phrygia. The evangelists therefore fulfilled the divine injunction either by passing through the eastern borders of the Roman province of Asia without stopping to preach, or else by not going into the thickly populated Greek urban area that spread inland from the Aegean coast.

3. “Mysia” (v. 7). This was the extreme northwest promontory of Asia Minor, bordering on the Hellespont and Propontis (Sea of Marmara) to the north and the Aegean to the west. It lay within the boundaries of the province of Asia. Luke employs the phrase kata teµn Musian, which may be translated, “opposite to Mysia,” showing that he was in the vicinity of Mysia without having actually entered it. This harmonizes with the statement that Paul wished to enter Bithynia, adjacent to Mysia on the east. It would appear, then, that the Christian party had come west from Phrygia and the Galatian region near to the junction of Bithynia and Mysia, with the intention of first evangelizing Bithynia. Once again, however, the Spirit intervenes, entrance into Bithynia is forbidden, and the party turns westward, passing near the southern borders of Mysia and ultimately entering that district on their way to its chief port, Troas.

Attention may now be focused upon the Galatian problem. Those who hold the South Galatian theory believe that during the First Missionary Journey, Paul’s work in and around the cities of Pisidian Antioch, Iconium, Lystra, and Derbe established churches that might legitimately be called “Galatian,” since they all lay within the boundaries of the Roman province of Galatia. But this theory is difficult to harmonize with Luke’s careful language. He speaks of Pisidian Antioch (see on ch. 13:14); he refrains from locating Iconium in any political area (chs. 13:51; 14:1); and he specifically identifies Lystra and Derbe as Lycaonian cities (ch. 14:6). Nowhere does he link any of these cities with Galatia. On the other hand, he does introduce “Galatia” in the Second Missionary Journey, and apparently keeps it distinct from any previously mentioned area. As has already been shown, Paul left Lycaonia and went into Phrygia, a district which is differentiated from Galatia (chs. 16:6; 18:23), though possibly in close association with it. It therefore seems probable that “the churches of Galatia” (Gal. 1:2) were those established by the apostle after he left Phrygia and before he reached the borders of Bithynia and Mysia. Some advocates of the North Galatian theory would extend Paul’s travels into the northern districts of the province of Galatia, around the capital city of Ancyra (modern Ankara). Such an extension is possible, but not necessary. It is reasonable to limit Paul’s work to an area immediately south of Bithynia. This leads to the adoption of a modified version of the North Galatian theory. The divergence of opinion on this problem is not vital to the integrity of the book of Acts. However, it is profitable to have as clear an idea as possible of the location of the churches to which Paul wrote his impassioned Galatian epistle.

With the apostle’s arrival at Troas, uncertainty concerning his route disappears. The major and most fruitful part of his Second Missionary Journey lies before him, and Europe is about to receive the gospel.

Ellen G. White comments

1 AA 184

1–3AA 203

1–40AA 202–220

3 AA 204

4, 5 AA 206

5 AA 402

6 AA 207

9 CS 56; GW 465; TM 43; 3T 39, 404; 4T 156; 5T 732; 6T 27; 8T 16; 9T 46, 49

9–12AA 211

13–18AA 212

14 SL 15

16 GC 516

16, 17 EW 203

17 AA 216

18–28EW 204

19–24AA 213

19–253T 406

24–34AA 426

25 AA 214; MB 35

25, 26 ML 20

26, 27 AA 215

28 Ed 66; SR 312

28–30AA 216

30 AA 208, 329; COL 112, 231; CSW 114; DA 104; Ev 248; EW 205, 234; GC 369, 518; MH 120; MM 31, 191; PK 435; SR 359; 1T 450, 705; 2T 289; 3T 32; 4T 178, 401; 6T 88; 7T 72, 159

31–39AA 217; EW 205

35, 36 AA 214

40 AA 218