Acts 16 Part 2

Acts 16:1–5 KJV 1900

1 Then came he to Derbe and Lystra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father was a Greek: 2 Which was well reported of by the brethren that were at Lystra and Iconium. 3 Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek. 4 And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem. 5 And so were the churches established in the faith, and increased in number daily.

In 1660 John Bunyan was imprisoned for preaching without a license. While in jail, Bunyan continued to write, pouring out his heart and faith. It was during this dark time that he composed 'The Pilgrim's Progress,' one of the most profound allegories of the Christian journey. His dedication to his faith, even in confinement, reflects his refusal to let circumstances dictate his devotion, inspiring countless generations to actively pursue their relationship with God.

Paul revisiting Derbe and Lystra shows us that Paul was not simply evangelizing but he was returning to confirm the churches and work that was done there.

What happened to Paul the last time he visited Lystra?

He was stoned.

They also tried to worship him and Barnabas as gods.

Who at Lystra would Paul choose to take with him?

Timothy.

This is the same Timothy that the letters of 1 & 2 Timothy would be written to by Paul.

What was Timothy’s mother’s name?

Eunice.

How do we know her name? The Bible tells us her name in 2 Timothy 1:5.

2 Timothy 1:5 KJV 1900

5 When I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also.

Why did Paul have Timothy circumcised?

Faithlife Study Bible Chapter 16

circumcised Timothy had not been circumcised since his father was Greek. Paul circumcises Timothy for the sake of the church’s mission, in order not to unnecessarily offend the Jews—Timothy would be entering into Jewish synagogues and homes.

This almost seems so contradictory but it was for the sake of legitimacy in the eyes of the Jews. This was most likely done to gain favor and aid in evangelizing the Jews in that area.

I think it goes to what Paul told the Corinthians in 1 Cor 9:19-20.

1 Corinthians 9:19–20 KJV 1900

19 For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. 20 And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law;

Some believe this was Timothy’s ordination service in which Paul laid hands on him to ordain him.

1 Timothy 4:14 KJV 1900

14 Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery.

2 Timothy 1:6 KJV 1900

6 Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands.

Why was Timothy not considered to be a ‘half-breed’ to the Jews?

The answer hinges on understanding how Jewish identity was determined in the first century—a matter where the search results reveal significant complexity and historical development.

During the biblical period, Israelite identity passed through the father, and this remained the case in the rabbinic period as well, except that conversion to Judaism became possible.[1] However, Jewish identity carried from the father only in a marriage recognized by Jewish law, since fatherhood was a social fact whereas motherhood was a biological fact—thus the father’s Jewish status transmitted only within marriages between two Jews.[1] The critical exception: in marriages between a non-Jew and a Jew, there was no recognized social connection with the father, only the biological tie to the mother, and in such cases the mother’s Jewish identity made the child Jewish.[1]

Timothy’s situation fit precisely this exception. His mother was Jewish, his father was Greek—a marriage outside Jewish law. By the rabbinic standard that governed first-century Judaism, Timothy’s Jewish status derived from his mother, making him legitimately Jewish despite his Gentile father. This wasn’t viewed as being a “half-breed” in a disqualifying sense; rather, this policy reflected the leniency of the ancient rabbis and their desire to assist the mother in such a situation.[1]

Circumcising Timothy therefore didn’t contradict Jewish expectations—it fulfilled them. A Jewish person (by maternal descent) who was uncircumcised would have been anomalous and potentially offensive to Jews in synagogues. The procedure brought Timothy into full alignment with Jewish practice, which is precisely why Paul could perform it without suggesting that circumcision was salvifically necessary.

[1] Arnold G. Fruchtenbaum, Yeshua: The Life of Messiah from a Messianic Jewish Perspective, ed. Christiane Jurik (San Antonio, TX: Ariel Ministries, 2017–2020), 294–295.

Before we leave the topic of Timothy, it should also be noted:

If Timothy was in Lystra and Paul led him to Christ, what did Timothy witness when Paul was last at Lystra?

Paul being stoned.

Some scholars believe that Timothy was one of the disciples standing around Paul outside the city in Acts 14.

2 Timothy 3:10–11 KJV 1900

10 But thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, charity, patience, 11 Persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of them all the Lord delivered me.

What were the decrees that the Apostles and elders ordained to be kept?

Abstain from pollution of idols and fornication.

There was a lot in there about strangled meat and consuming blood, all of which were centered around idol worship.

Now we are going to look at the route Paul, Silas, and Timothy would have taken.

Asia

Not a stop, but a blocked destination.

In Acts, Asia means the Roman province of Asia, not the continent.

What Asia was

Western Asia Minor

Rich, urbanized, and influential

Included major cities such as Ephesus

Why this matters

Paul seems to have been prevented from turning into that western province at this point.

7. Mysia

Acts 16:7–8 places Paul near or in relation to Mysia.

Mysia was a region in the northwest of Asia Minor

It lay between the inland route and the Aegean coast

It bordered areas relevant to bothand Asia  Bithynia

Why Mysia matters

Luke says they came “opposite Mysia”

They tried to go into, but the Spirit did not permit them Bithynia

Then, “passing by Mysia,” they went down to Troas

So Mysia functions as a kind of turning-point region in the narrative.

8. Bithynia

Again, not a stop, but a blocked direction.

Bithynia was north/northwest of their route

A significant Roman region on the Black Sea side of northwestern Asia Minor

Why Bithynia matters

It shows Paul was not simply wandering. He was trying possible mission directions:

west toward Asia

north toward Bithynia

both blocked

then redirected to Troas

9. Troas

Troas is the crucial hinge.

A port city on the northwestern coast of Asia Minor

Near the Aegean, facing toward Europe

10 miles south of ancient Troy

Why Troas matters

At Troas:

Paul receives the Macedonian vision

the mission turns from Asia Minor toward Europe

Luke’s narrative also changes to thebeginning in Acts 16:10, suggesting Luke may have joined the team around here “we” sections 

Troas is therefore both:

a geographical transition point

a theological turning point

What can be said about Macedonia?

1. Macedonia was a Roman province

In Paul’s day, Macedonia was a Roman province in the northern part of the Greek world.

It included important cities such as:

Philippi

Thessalonica

Berea

2. It was historically famous

Macedonia had immense prestige because of:

Philip II (Alexander the Great’s father)

Alexander the Great

By the Roman era, it was no longer an independent empire, but it still carried strong historical significance.

3. It was strategically important to Rome

Macedonia mattered because it connected the eastern and western parts of the empire.

Why Rome valued it

It sat on major communication lines

Theran through it, linking the Adriatic side to the eastern Balkans Via Egnatia 

The Via Egnatia It began at Dyrrachium (modern Albania) on the Adriatic coast and ran east to Byzantium (later Constantinople).

Stretched 700 miles and 20 feet laid with heavy stone pavers.

Designed to carry heavy wagons and military movement.

If the Via Appia was the road that led from Rome to the heel of Italy, the Via Egnatia was its continuation across the Adriatic Sea, running through the heart of Macedonia.

It was militarily and administratively important

It served as a bridge between Asia and the Greek/European mainland

4. It was urban and well connected

Its major cities were ideal places for Paul’s mission strategy.

Paul often worked in:

influential cities

road-connected centers

places with Jewish communities or mixed populations

locations from which the gospel could spread outward

Major Macedonian cities in Acts

Philippi

A Roman colony

First major stop in Macedonia

Lydia is converted there

Paul and Silas are imprisoned there

Thessalonica

A major city and provincial center

Important for trade and communication

Paul later writes to believers there 1 and 2 Thessalonians 

Berea

Known in Acts for noble-minded hearers who examined the Scriptures carefully

When Paul crossed the sea from Troas to the port of Neapolis (Acts 16:11), he stepped directly onto the eastern stretch of the Via Egnatia. From that moment on, his journey through the region follows the road like a map.

Who do they meet in Philippi?

Lydia.

What was Lydia’s profession?

She was a purple cloth merchant.

Lydia was a dealer in purple cloth[1]—a merchant who sold fabric dyed in the distinctive purple color that commanded high value in the Roman world. Purple fabrics were in great demand in the Roman world, and purple was used on the toga or outer garments by the royalty of Rome.[1] This wasn’t a modest trade; purple was a sign of distinction, royalty, and wealth.[2]

The purple dye itself was extraordinarily precious. Purple came from the shell of the murex shellfish, which was found only in the vicinity of Acre on the Phoenician coast, and since only a small amount of a dye material could be extracted from each shell, this dye was especially valued.[3] Tyrian purple was obtained by a double dyeing[2], making the production process labor-intensive and expensive.

Lydia’s occupation reveals her social standing. She was a seller of purple fabrics who served God[4], and Thyatira, her home city, was a trade center with many trade guilds, and Lydia, as a “seller of purple” from Thyatira, possibly could have assisted in the formation of the church there.[5] Her ability to deal in such luxury goods suggests she was a woman of considerable means and business acumen, which made her conversion and subsequent hospitality to Paul and Silas all the more significant for the early church’s establishment in Europe.

[1] Leadership Ministries Worldwide, The Outline Bible Five Translation: Practical Word Studies in the New Testament (Chattanooga, TN: Leadership Ministries Worldwide, 1998), 1826. [2] John W. Klotz, “Animals of the Bible,” in The Wycliffe Bible Encyclopedia, ed. Charles F. Pfeiffer, Howard F. Vos, and John Rea (Moody Press, 1975). [See here, here.] [3] Chad Brand et al., eds., “Dyeing,” in Holman Illustrated Bible Dictionary (Nashville, TN: Holman Bible Publishers, 2003), 446. [4] E. Richard Pigeon and Gretchen S. Lebrun, “Lydia,” in AMG’s Comprehensive Dictionary of New Testament Words, ed. Baker Warren et al. (Chattanooga, TN: AMG Publishers, 2014), 644. [5] Henry M. Morris, The Revelation Record: A Scientific and Devotional Commentary on the Prophetic Book of the End Times (Carol Stream, IL: Tyndale, 1983), 59.

What does Lydia’s profession reveal about her social and economic status?

She was very wealthy and most likely high up in nobility.

Given Lydia’s prominence in the purple trade, she almost certainly owned a substantial home. Her ability to offer lodging to numerous guests and use her home as a house church indicate her wealth exceeded that of the average Macedonian[1], and her house needed to be large enough to accommodate strangers, as it would have been socially inappropriate for a single woman to share a home with four men[2].

In the Greco-Roman world, a “large home” typically referred to a domus—a substantial private residence that contrasted sharply with the insulae (apartment complexes) where most urban dwellers lived. In Rome, only 3% lived in a domus; similar statistics applied to Pompeii, and there were only 22 private mansions at Ostia[3]. Owning a fine house and property was one of the leading indicators and symbols of wealth and status[3].

A substantial domus featured distinctive characteristics. It was accessed from the street by double doors set in a substantial brick wall, with very few windows on outside walls for security and privacy[4]. Beyond the main corridor lay an atrium—an open courtyard with a well or pool—and beyond that, another courtyard area surrounded by columns called the peristylium, a colonnaded garden area[4]. Internal walls featured brightly decorated murals of mythological scenes, wall-hangings, pottery, and statues—all intended to impress visitors with the householder’s wealth and taste[4].

Lydia’s house may have also consisted of a workshop shared by household members[2], which would have been typical for a merchant operating a business from home.

[1] Aaron Devine and Karelynne Gerber Ayayo, “Lydia of Thyatira,” in The Lexham Bible Dictionary, ed. John D. Barry et al. (Bellingham, WA: Lexham Press, 2016). [See here.] [2] Gennadi A. Sergienko, “Our Politeuma Is in Heaven!”: Paul’s Polemical Engagement with the “Enemies of the Cross of Christ” in Philippians 3:18–20 (Carlisle, Cumbria: Langham Monographs, 2013), 101. [3] Blue Bradley, “Acts and The House Church,” in The Book of Acts in Its First Century Setting: The Book of Acts in Its Graeco-Roman Setting, ed. David W. J. Gill, Conrad Gempf, and Bruce W. Winter (Grand Rapids, MI; Carlisle, Cumbria: William B. Eerdmans Publishing Company; The Paternoster Press, 1994), 155–156. [4] Simon M. Jones, A Social History of the Early Church (Lion Hudson, 2018), 30–32.

A large home like Lydia’s in square footage could be between 1500-3000 square foot.

What does it mean that she was one which worshipped God?

She was a proselyte to the Jewish faith.

What happened to Lydia and her household?

They believed on Christ as their Savior.

The place of prayer would have been the public place where prayer was being held. It seemed that there was not a synagogue in the area but maybe a place of prayer. It typically required 10 Jewish men to have a synagogue.

What do we learn about the Damsel?

She is possessed with a spirit of divination.

The phrase ‘a spirit of divination’ is literally a python spirit (pneuma pythōna). In Greek mythology a python, or serpent, guarded the Delphi oracle and, hence, was associated with divination.

The Oracle of Delphi, or the Pythia, was the high priestess of the Temple of Apollo at Delphi, considered the most authoritative oracle in ancient Greece. Operating from at least the 8th century BC, she delivered prophecies while in a trance, believed to be possessed by Apollo, which heavily influenced political and personal decisions throughout the Greek world. [1, 2]

In short, she was a fortune teller. And since she was possessed it seems that she was no charlatan.

Does she speak the truth about Paul and his companions?

Yes, they were servants of God and preaching the gospel of salvation.

The damsel in Acts 16 was not a charlatan—she was genuinely possessed by a spirit that enabled her to predict the future. She was indeed possessed of an evil spirit, as a result of which she was able to earn a great deal of money for her exploitative masters.[1] Her abilities were real, not fraudulent deception.

However, the nature of her possession created a deeply problematic situation. She declared the truth about Paul, Silas and the gospel message—they were, she said, “servants of the Most High God, who are telling you the way to be saved”.[1] Despite speaking accurate words about the apostles’ identity and mission, she was thereby doing the devil’s work by bringing the gospel into disrepute.[1]

The danger lay not in false claims but in the source and context of her proclamation. In the popular mind, it associated the gospel with the magic of the day. Satan was trying to wrest the initiative from God’s messengers by hijacking their message and presenting it in a foreign context, which made it just another weird and wonderful phenomenon of the day.[1] Even truth spoken by unclean lips can send forth an uncertain sound. “We are to refuse the patronage of hell when it attempts to tell the truth about our Christ.”[2]

This is why Paul eventually responded by casting out the spirit—not because she was lying, but because her demonic possession was corrupting the gospel’s presentation, regardless of the factual accuracy of her words.

[1] Gordon J. Keddie, You Are My Witnesses: The Message of the Acts of the Apostles, Welwyn Commentary Series (Darlington, England: Evangelical Press, 2000), 189. [2] Danny L. Dwyer, The Book of Acts, ed. Robert Picirilli, The Randall House Bible Commentary Series (Randall House, 2018), 243.

What do her masters do once they see their ability to make money off her is gone?

They have Paul and Silas arrested.

What charges to they bring up?

Disturbing the peace and teaching unlawful customs.

The masters of the damsel didn’t employ theological teachings to have Paul imprisoned. Rather, they brought charges against Paul and Silas that were prejudicial, motivated by financial loss rather than concern for preaching the gospel[1].

The formal charges included causing a disturbance and introducing a foreign religion[2]. More specifically, the angry men accused the missionaries of troubling the city and teaching customs that were unlawful[3].

The masters’ strategy exploited the political climate of the time. Emperor Claudius had recently expelled Jews from Rome, so anti-Semitism was running high throughout the empire, particularly in Philippi, which had an unusually large military population[1]. It was contrary to Roman law for local people to attempt to change the religion of Roman citizens, and the woman’s masters assumed Paul and Silas were proselytizing for Judaism, since the “customs” they proclaimed included worship of Jesus, a Jew, rather than the emperor[1].

The charges were essentially a pretext. The slave girl had suddenly become valueless as a possession, but the law offered no remedy for property depreciated by exorcism[1]. So the masters weaponized existing anti-Jewish sentiment and Roman legal concerns about religious innovation to silence Paul and recover their financial losses—framing their economic grievance as a matter of public order and civic religion.

[1] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003). [See here, here, here, here.] [2] Richard R. Melick, Philippians, Colossians, Philemon, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 32:27. [3] Wade H. Horton, Sound Scriptural Sermon Outlines (WORDsearch, 1980), 4:124.

What did they do before imprisoning them?

They beat them.

The inner prison contained stocks that functioned as both torture and confinement devices.

The inner prison where Paul and Silas were held was the innermost cell, where they were chained with their feet fastened in stocks[1]. In a Roman prison, there were typically three distinct parts: the communiora with light and fresh air, the interiora shut off by strong iron gates, and the tullianum or dungeon used for execution or the condemned. The cell holding Paul and Silas was probably a damp, cold space from which light was excluded[2].

The stocks functioned as both torture and confinement—a heavy piece of wood with holes into which the feet were placed so widely apart as to cause great pain[2]. Philippi had a complex prison structure with multiple cells or chambers designed for maximum security[3]. Conditions in these prisons were merciless and horrendous. The inner prison was the worst possible location, with many confined in a small area, bad air, profound darkness, and an almost unbearable stench[3].

The prison building was at least partially designated as a prison and occupied by a number of prisoners under the direction of a jailor whose residence appears to have adjoined the prison, possibly upstairs from it[1]. The severity of Paul and Silas’s placement in the inner prison reflected the magistrates’ determination to prevent any possibility of escape following the public disturbance they had caused in the city.

[1] Daniel G. Reid, “Prison, Prisoner,” in Dictionary of Paul and His Letters, ed. Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid (Downers Grove, IL: InterVarsity Press, 1993), 752. [2] F. W. Stellhorn, Annotations on the Acts of the Apostles, ed. Henry Eyster Jacobs, The Lutheran Commentary (New York: The Christian Literature Co., 1896), 6:230–231. [3] J. Bradley Chance, Acts, ed. Leslie Andres and R. Alan Culpepper, Smyth & Helwys Bible Commentary (Macon, GA: Smyth & Helwys Publishing, Incorporated, 2007), 288.

What do Paul and Silas do while they are in prison?

Pray and sing praises to God.

They did not let their circumstances be obstacles to their prayer and praise to God. An example that we should not let the circumstances of our lives to be obstacles to our walk with God.

When the prison doors were opened what did the guard attempt to do?

Commit suicide.

Death was the penalty for a Roman solider failing at his post, so he rather kill himself than suffer the public humiliation of failing at his post.

What question does the guard ask Paul?

What must I do to be saved?

What is Paul’s response?

Believe on the Lord Jesus Christ and you will be saved.

He even goes further to include his household meaning that his faith would draw even his family to a desire to know Christ.

What did the guard do after Paul spoke the word of the Lord to the household?

He washed Paul and Silas’ stripes.

Why were the magistrates afraid when they found out that Paul and Silas were Roman citizens?

Roman law protected citizens from flogging and crucifixion.

Roman law protected citizens from flogging and crucifixion through the Valerian and Porcian laws, making it a serious offense to scourge a Roman citizen.[1] The magistrates’ fear stemmed from the legal jeopardy they now faced.

The magistrates were afraid that Paul would have them punished for illegally beating and jailing them, and their fear was justified since severe penalties were often imposed on those who violated the rights of Roman citizens.[2] By flogging Paul and Silas without trial and imprisoning them, the magistrates had committed a grave violation of Roman law that exposed them to serious consequences.

Beyond the immediate legal threat, Paul’s insistence on a public release rather than a secret one carried additional weight. Paul was concerned about the precedent it would set for Christians in Philippi once he departed if authorities believed they could treat people this way in flagrant violation of Roman justice, and his demand for a public apology was for the sake of those left behind.[3] The magistrates understood that Paul could formally lodge a complaint against them with Roman authorities, which would damage their reputations and careers. They came and apologized to Paul and Silas and escorted them out, asking them to leave the city.[3] The shift from trying to release them quietly to publicly escorting them out reflects the magistrates’ recognition of their vulnerability under Roman law and their desire to mitigate the damage.

[1] T. C. Smith, “Acts,” in Broadman Bible Commentary: Acts–1 Corinthians, ed. Clifton J. Allen, Broadman Bible Commentary (Nashville, TN: Broadman Press, 1970), 10:100. [2] David Abernathy and Robert Stutzman, An Exegetical Summary of Acts 15–28, Exegetical Summaries (Dallas, TX: SIL International, 2018), 78. [3] Derek W. H. Thomas, Acts, ed. Richard D. Phillips, Philip Graham Ryken, and Daniel M. Doriani, Reformed Expository Commentary (Phillipsburg, NJ: P&R Publishing, 2011), 471.

Where did the church of Philippi meet with Paul and Silas?

Lydia’s house.