Acts 16:6-15
Review (Kids):
Background:
Text:
6 And they went through the region of Phrygia and Galatia, having been forbidden by the Holy Spirit to speak the word in Asia. 7 And when they had come up to Mysia, they attempted to go into Bithynia, but the Spirit of Jesus did not allow them. 8 So, passing by Mysia, they went down to Troas. 9 And a vision appeared to Paul in the night: a man of Macedonia was standing there, urging him and saying, “Come over to Macedonia and help us.” 10 And when Paul had seen the vision, immediately we sought to go on into Macedonia, concluding that God had called us to preach the gospel to them.
having been prevented by the Holy Spirit The narrative provides no reasoning for this—outside of showing that God had other plans (vv. 8–9)—nor does it explain how this occurred. This shows, though, that Paul and his companions listen to the Holy Spirit’s leading and do as the Spirit directs.
Asia Refers to the Roman province of Asia, which was on the west coast of Asia Minor (modern-day Turkey) and was home to Ephesus.
we This is the first time in Acts where Luke (the narrator) includes himself in the story (vv. 10–17). This implies that Luke has joined Paul on the journey.
The Conversion of Lydia
11 So, setting sail from Troas, we made a direct voyage to Samothrace, and the following day to Neapolis, 12 and from there to Philippi, which is a leading city of the district of Macedonia and a Roman colony. We remained in this city some days. 13 And on the Sabbath day we went outside the gate to the riverside, where we supposed there was a place of prayer, and we sat down and spoke to the women who had come together. 14 One who heard us was a woman named Lydia, from the city of Thyatira, a seller of purple goods, who was a worshiper of God.
16:12 Philippi This city held colonial status and privilege in the Roman Empire, which included exemption from taxation, Roman citizenship for its inhabitants, and an autonomous government. Paul later wrote a letter to the Philippians.
16:13 a place of prayer. According to later Jewish practice, at least ten men were required to form a synagogue. Failing that, a place of prayer could be established outdoors, preferably near water. Although various local and imported pagan religions flourished in Philippi, the city likely had no Jewish synagogue for instruction in Israel’s Scriptures and prayer to the true and living God.
16:14 from the city of Thyatira. Southeast of Pergamum and about forty miles (64 km) inland, Thyatira was in Asia Minor, across the Aegean Sea from Athens. Thyatira was known for wool and dyeing. Purple was an expensive dye. Lydia apparently has the means to maintain a home large enough to accommodate Paul’s team, which includes at least Silas, Timothy, and Luke, and perhaps the church’s gatherings (v. 40). Her “household” probably includes servants (v. 15).
THYATIRA (Θυάτειρα, Thyateira). A city in western Asia Minor; its church was one of the recipients of the letters in Revelation (Acts 16:14; Rev 2:18–29). Thyatira was also a significant center for wool trade, which sheds light on the Lydia’s trade involving purple dye in Acts 16:14–15.
a worshiper of God. A Gentile who embraced Israel’s monotheistic faith and the law’s moral norms but did not fully convert to Judaism with respect to dietary and other ceremonial rules. See 10:2.
The Lord opened her heart to pay attention to what was said by Paul. 15 And after she was baptized, and her household as well, she urged us, saying, “If you have judged me to be faithful to the Lord, come to my house and stay.” And she prevailed upon us.
16:15 she was baptized, and her household as well. Throughout redemptive history, God’s dealings often include entire households, acknowledging family solidarity (2:38, 39; 11:14; 16:31; cf. Gen. 17:7–14). The household baptisms of Acts are striking examples of this (10:47, 48; 16:31–33; cf. 1 Cor. 1:16). Such household baptisms were apparently standard practice in the apostolic era. Assuming that these households included infants, the baptism of entire households is indirect evidence for the practice of infant baptism.
