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The Acts of the Apostles - Chapter 16

Revised 2014

Following Paul’s (temporary - cf Phlm 24) rejection of John Mark as companion, there now appear to be two missionary teams: Barnabas takes John Mark home to Cyprus, but we hear nothing further of their work, while Paul takes Silas to his home provinces of Syria and Cilicia. Silas provides an important link to the Jerusalem church. The apostles do not appear again, Jerusalem reappears only briefly: Paul and his mission dominate the rest of Acts.
1 AD 50. Perhaps Paul had had enough of sea journeys, but the overland travel to re-visit Derbe and Lystra must have been tiring. Timothy and his mother are already Christians (Cf 2 Tim 1:5, 3:15). It appears Luke assumed Jewish descended matrilineally, although there is little evidence for this before the Mishnah, c.200 AD.
2 The churches in Lystra and Iconium seem to be flourishing, and have produced Timothy to assist in the Lord’s work. A better translation might be “testified - or witnessed - to him” - young though he is. How well do we recognise and use the abilities of young people? How can we ensure they - and we - are well instructed in the scriptures (2 Tim 3:15)?
3 After the previous chapters, Paul’s action seems startling. In two verses Paul circumcises an apparent Gentile and delivers letters showing it is not needed. Paul had Timothy circumcised “because of the Jews”, not because it is needed for salvation. As an uncircumcised son of a mixed marriage, Timothy might otherwise be a stumbling block to winning Jews to Jesus. Matrilineal Jewishness is not known before the Mishnah, c.200 AD. But this action only makes sense if Timothy was seen as a Jew - from his mother - who was uncircumcised and therefore a renegade or apostate. Perhaps Timothy’s father, a Greek=pagan, had prevented his circumcision and Timothy’s submission to it now indicates Jewish loyalty. Timothy of mixed race and so might appear to be an uncircumcised Jew. Paul recommended submitting to the law to win over those under the law (1 Cor 9:20), but Titus, a Gentile, did not need to be circumcised (Gal 2:3). In Luke’s perception, circumcision was still expected for Jews on cultural - not salvific - grounds: the Jerusalem decision released only Gentiles from this requirement - the question of circumcision of Jews was not considered. Paul told the Gentiles not to submit to circumcision, lest they are subject to the Law (Gal) which the judaisers consider to be necessary for salvation. This episode clarifies the Jerusalem decision. Paul has not at all abandoned his mission to the Jews. Circumcision dates from 430 yrs before Sinai. It was enjoined on descendants of Ishmael, Keturah and Esau, as well as Jews Jn 7:22; Gal 3:17; Gen 17:9-14). It was not required during the exodus, as there were no strangers around. But when all the people born during the exodus entered the promised land, they were then circumcised to keep them separate from others living there (Jos 15:2-7). Those who had been at Sinai were not allowed to enter the promised land. Therefore cancelling the Law does not affect circumcision.
4 Paul delivered the Jerusalem “apostolic” decisions to Galatia, as well as to Syria and Cilicia to whom they were addressed. Apparently Paul passes on only the decisions about Gentile Christians not needing to be circumcised or to observe the Mosaic law: James’ regulations about the food laws appear to come as a surprise to Paul much later (21:25). This is the last mention of the apostles in Acts, although James, the brother of the Lord, does appear again.
5 One of many “summary” passages addressed directly to the reader.
6 The Spirit directs then north of Asia - otherwise presumably they would re-visited Perga, or gone to Ephesus, seat of the Roman governor. Natural route would be along Cilician Rd to Ephesus & Pergamum, but Spirit says “go north”. Probably over 200 miles, several weeks. Most of Phrygia is in Asia - confusing!
7 But in Mysia, they are directed south, away from Bithynia to the north. The Holy Spirit is here identified with the Spirit of Jesus - Jesus continues to take an active part in the story. We are not told how the Spirit made his views known, nor how he enforced them, as here. But clearly it was very definite to Paul and Silas! All ways were blocked, except to Europe. There were Christian churches in Bithynia and Pontus by 100 AD (1 Pet 1:1).
8 Troas, near ancient Troy, was a thriving sea port. About 500 miles, many weeks, very rough route. Luke probably did not know the details.
9 Again the Spirit intervenes: Paul is invited to Macedonia, in Europe. This is God’s mission. How sensitive are we to God’s guidance and invitations?
10 The climax of vv 6-10: first the Spirit, then Spirit of Jesus, and now God himself is directing their steps towards what we now call Europe. The invitation is accepted - do we patiently await and then accept God’s invitations so readily? This is the first of the “we” passages, which occasion much discussion. More detail, so perhaps Luke now joined them. They might be a literary device, and they certainly make us - the reader - feel more involved in the story, but they are not used consistently enough for this explanation. More likely they do indicate writing by someone directly involved in Paul’s travels, although this need not be Luke - it could be another source he was using. But Luke does not write anything without a purpose.
11 They sail from Troas via the island of Samothrace, with its mountain (1,500m) a useful landmark, and then to Neapolis (New City), the port for Philippi. A fast crossing, 2 days.
12 And then to Philippi, about 10 miles inland, a “chief city” of Macedonia and an important Roman self-governing colony on the main Via Egnatia from Rome via the Adriatic to Byzantium. Philippi in the easternmost of 4 districts of Macedonia. Capital was Thessalonica. Luke’s details of Roman governance of these Greek cities are very accurate.
13 We now glimpse Paul’s missionary technique: he always seeks to start with established communities of the Jewish diaspora - he is a Jew seeking to persuade his brother Jews that Jesus is the expected Christ. Appears to be no synagogue (which requires 10 men to set up), so outside the city he meets marginalised people. Greek does not suggest a building, merely a meeting-place. Why only the women? Did he simply meet a crowd of women on the way to the meeting place? A Macedonian male invited him, but a woman is first to accept the faith. God has answered their prayers. Paul went looking for people to share the faith with. Do we seek such opportunities?
14 We meet Lydia who is from Thyatira, famous for purple dyeing industry, in the district of Lydia in Asia. Clearly a rich business woman, probably a widow, and a dealer in the rich purple dye trade. She would have a large house, so suitable for meetings. But the process uses animal urine, so its practioners may have been seen as unclean, which may be why they were meeting outside the city/synagogue. May be a God-fearer or a pious Jew, but her heart is now opened (cf Lk 24:33, 24:45) to Paul’s words. Faith is gift. Essential steps: we spoke; she listened; God opened her heart; she attended to what is being spoken; she felt need to act: believe, repent, be baptised. (God not only directs the steps of missionaries, but appears to choose whose ears are to be opened to them?)
15 The Jewish practice was always to bring up the children in the faith, as Jesus was, and we can presume that the household, ie “all that belonged to her”, who were baptised included older children as well as slaves. But no evidence for infant baptism. She then very humbly, leaving the decision to Paul, prevailed on Paul to come and stay at her house, providing Paul with a firm base in this important city. Also reminds us that hospitality is an important part of Christianity, and that we should express this in church and in our lives. Paul thus imitates Peter by staying in a Gentile Christian household. Thus the Philippian church started with one household - a small beginning. We should not be discouraged by small faith communities.
16 They appear to continue their original intention of going to the synagogue. They meet a girl with a “pythian” spirit: the python was the mythical serpent guarding the Delphic oracle, and slain by Apollo, the Delphic prophetesses took this as a name.
17 As with Jesus (Lk 4:33) a demon proclaims the truth about Paul, including that they serve a “higher” god, although how her hearers would have understood her is difficult to say. “Most High God” would imply Zeus, not the God of Abraham. “Salvation” to pagans would imply health, wealth. She proclaims the Lucan motif of “way of salvation”. But nothing she says indicates possession - only Paul’s reaction. Her divination appears to imply a pagan god, appearing as a Delphi-sound, like a new pagan cure. The “we” section ends until 20:5.
18 But Paul is irritated or grown weary at the continual harassment, and calls the demon from the girl - in the name of Jesus Christ. Why did Paul banish the demon in this way, even though it spoke the truth? Perhaps he considers a demon unworthy or has wrong motives to praise God? Or risk to his mission of being associated with the occult? We are reminded of another slave girl, whose truthful words were not believed - Rhoda (12:13-15). Lydia said little, this girl is suppressed: why do women seem not to get heard?
19 As the spirit has gone out of the girl, so the profits have also gone. The girl’s owners’ reactions contrast with those of Lydia (cf 4:36-5:11). And the girl has lost her livelihood, but we hear nothing further of her. A prophet, but did she become a follower of Paul?
20 The girl’s owners bring a trumped up charge against Paul and Silas, of “overturning our city”, which we see clearly is unjustified.
21 An added anti-Roman charge of proclaiming different customs (cf 6:14) or encouraging worship of gods other than the Roman gods.
22 Apparently common treatment of anyone arrested - beat them and hope they will confess! (Cf 1 Thess 2:2). But weakness shown by the magistrates in face of the noisy crowd, seeking to persecute Jews.
23 Then into prison - presumably until the charges can be heard. Paul in the dock, first of many times! Many saints experience sufferings and tribulation, but do not call on Jesus to relieve them of it. We may experience teasing or bullying at school or work - little enough by comparison. Here Paul and Silas offer prayer.
24 High security emphasised, as with Peter - exaggeration by Luke to heighten the miraculous release.
25 Undismayed, Paul and Silas continue with their missionary work, even in prison. Luke’s humour: criminals singing at midnight! Prayer was obviously important to them, even though they probably would prefer to sleep after their beating. Do we pray only when we feel like it?
26 As with Peter, an earthquake brings release.
27 The jailer is right to be frightened for his life - Herod executed Peter’s jailers.
28 But Paul catches him in time - and another household is converted, after bathing and feeding them, showing hospitality as did Lydia.
30 A better translation (Wright) would be “How do I get out of this mess?” The jailor would not know the Christian meaning of salvation. The jailer is made real to us, even - in the “western text” - securing the other prisoners before leading Paul and Silas out. Perhaps he addresses them as “Lords” because he attributes the earthquake to them. But what prompts him to ask how he can be saved - had he heard them preaching? Or again a gift from God?
31 This is the clearest answer to “What should I do to be saved?”: acknowledge Jesus as Lord. How would we answer the jailer’s question? Christians are people who believe in a person. Deflecting his attribution of “Lords”, Paul and Silas preach the word of the Lord to him. The pythian spirit’s words are applied already: believe and they will be saved.
32 As Paul claims, imprisonment is an another opportunity to spread the word (Phil 1:12-14). They take time to explain what being saved means - very necessary for a pagan jailer for whom “soul” and “saved” would be completely new ideas. Paul preaches to all the jailor’s household: but only implies adults, again no implication of infant baptism.
33 Baptism is the next step, then he offers hospitality, which is very welcome! A midnight feast to celebrate. The world is turning!
34 The household rejoices at having “come to faith in God” (not in Jesus).
35 With Paul and Silas back in prison, the magistrates order their release - ironic, since they are already free. The “western text” adds an explanation that this is because they have been frightened by the earthquake.
37 But Paul insists on public apology and acknowledgement of their innocence, using his Roman citizenship - and asserting Silas is also - for the first time. In 70 BC Cicero prosecuted the pro-consul of Sicily (Verres) for crucifying as Roman citizen, who had to fell abroad: established that no Roman citizen could be punished without due process of law. Their public shaming (cf 1 Thess 1:1) is contrasted to secret dismissal, which would save the magistrates from shame. Sometimes we have a duty to claim our rights, to continue with God’s work and for the good of the community in which we live. “It is their duty .... to impress the divine law on the affairs of the earthly city” (Gaudium et spes, 43).
38 The magistrates were right to be alarmed at the severe punishment for having harmed Roman citizens without justification. Acts 22:28 says Paul was born a Roman citizen, and his name indicates this, but Paul never makes this claim in his letters.
39 Now it is the turn of the magistrates’ representatives to quake! Paul and Silas are asked - not ordered - to leave the city. Luke has made the point that Christians are not against Rome.
40 Which they do, but not before visiting Lydia’s house to encourage the newly established church, the first in Europe. Again and again women are seen as prominent in the early church. The apostles leave at a time of their own choosing, perhaps leaving behind the author (Luke?) of the “we” passages until Paul returns (20:6, AD 58). Should Paul have used secular rules to avoid prison? Yes: use all the tools you’ve got to spread the gospel.
Additional reference: Ignatius