Acts 17:1-9

Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. And Paul went in, as was his custom, and on three Sabbath days he reasoned with them from the Scriptures, explaining and proving that it was necessary for the Christ to suffer and to rise from the dead, and saying, “This Jesus, whom I proclaim to you, is the Christ.” And some of them were persuaded and joined Paul and Silas, as did a great many of the devout Greeks and not a few of the leading women. But the Jews were jealous, and taking some wicked men of the rabble, they formed a mob, set the city in an uproar, and attacked the house of Jason, seeking to bring them out to the crowd. And when they could not find them, they dragged Jason and some of the brothers before the city authorities, shouting, “These men who have turned the world upside down have come here also, and Jason has received them, and they are all acting against the decrees of Caesar, saying that there is another king, Jesus.” And the people and the city authorities were disturbed when they heard these things. And when they had taken money as security from Jason and the rest, they let them go.


Amphipolis - "A town on the Egnatian Road.  It was on the eastern bank of the river Strymon, about three miles from the sea.  The river winds round the hill on which it was built in a semi-circle, and some have thought that it took its name (All-around city) from this fact.  Other, however, attribute the name to the city's conspicuousness, visible all around, from sea and land.  its ancient name was 'Nine-ways'.  After passing into the hands, successively, of the Athenians, Macedonians, and Romans, it was made a free city by the latter and the chief town of that division of Macedonia.  It was about thirty-two miles south-west of Philippi.  The missionaries may have spent the night there, but do not seem to have preached." (Walker)

Thessalonica - "About 100 mi (160 km) from Philippi." (Ryrie)

"About thirty-eight miles west of Apollonia, on the Egnatian Road, situated in the north-eastern recess of the Gulf of Salonia (modern name, Saloniki).  Its maritime advantages, added to the fact that the waters of three rivers flow into the sea there, made it an important commercial centre.  Its name is much later than the original city, and was given to it by Cassander, who rebuilt it in 315 B.C., in honour of his wife, Alexander the Great's step-sister.  Under the Romans, it became the metropolis of the province of Macedonia, and the residence of the governor.  It was allowed by them to retain its freedom and to have its own Macedonia constitution.  Jews were numerous there, as in other centres of commerce." (Walker)

"Thessalonica was one of the most influential cities in those days.  Even today it is a city of almost 100,000 inhabitants and its ancient name is still to be traced in its present one, that is, Saloniki, the second largest city in European Turkey.  It has an excellent location on the Aegean Sea and by a direct road, the Egnatian way, had communication with the capital of the Roman Empire.  It was one of the free cities of the Empire and had its own constitution.  This was democratic, its authority resting with the Demos, the people.  The chief magistrates were called Politarchs, as we would call them now, city father or rulers.  This word is used by Luke in verses 6 and 8.  As it is not found at all in classical literature, certain Bible critics accused the writer of the Book of Acts of inaccuracy and impeached in this way the inspiration of the book.  But like all other criticism, this charge has come back upon the critics.  There is in the British Museum today a stone block in which the word 'Politarch' is chiselled.  The stone was taken from a triumphal arch, which stood in Thessalonica in the first century and which was preserved till 1867, when it was destroyed.  The one stone block containing an inscription was transferred to the famous British Museum.  The inscription is translated as follow: 'The Politarchs being Sopater, son of Cleopatra, and Lucius Pontius Secundus, Aulus Arius Sabinus, Demetrius son of Faustus, Demetrius son of Nicopolis, Foilus son of Parmenio also called Meniscus, Caius Agilleius Potitus.'  It is intensely interesting to find that some of these names are mentioned in Acts 20:4." (Gaebelein)

there was a synagogue of the Jews - "...there was a synagogue at Thessalonica and it was still Paul's custom to seek out such places first.  This was doubtless partly because the Jews, believing in the true god, and having gathered about them proselytes and interested gentiles, afforded him a good starting point from which to proclaim Christ.  But in the program of God there was another important reason, Israel, as a nation, had rejected Christ and was already being set aside, the establishment of the Messianic kingdom being deferred until a later date.  And now, as Paul was sent 'far hence unto the Gentiles,' he still went to 'the Jew first,' not with a view to the establishment of the kingdom after all, but that from Jerusalem to Rome the Jews might be left without excuse for their rejection of Christ and, as he explains: 'If by any means I may provoke to emulation them which are my flesh, and might save some of them' (Rom 11:14).  The record of these facts is in harmony with the nature and purpose of the Book of  Acts which, we must remember, is not to relate the story of 'the birth and growth' of the Church of this dispensation, but rather to give an account of the fall of Israel and to explain why salvation was sent to the Gentiles apart from her instrumentality ... In 'opening' (explaining) and 'alleging' (Lit., setting before, facing with, or maintaining a thing to be so) that Messiah, according to Scripture 'must needs have suffered and risen again' and that the Jesus whom he preached was the Messiah, Paul was simply establishing the identity of Christ so that they might come to trust in Him.  This was the natural point of contact, the logical place of beginning ... In this part of Acts, however, we have a transition from the old program to the new.  The old gradually disappears as the new takes its place.  It is perfectly natural, therefore, to find Paul,  here and elsewhere in the Acts record, proving to the Jews by the scriptures [OT] that 'Jesus is the Christ,' that some may be won to trust in Him and that those who join the nation in refusing to do so may be left wholly without excuse as God continues to set the nation aside.  This is where he had to begin, for if the Jesus who had been crucified was not the Messiah, He was an impostor and surely could not be the dispenser of grace to a lost world, nor the Head of the Body." (Stam)

three Sabbath days - "The time spent witnessing to the Jews. In addition, Paul must have had a longer ministry speaking to Gentiles outside the Synagogue." (Ryrie)

the house of Jason - "Where the missionaries had their lodging.  They were absent when the mob arrived there.  'Jason' is the name of a Christian at  Corinth (Rom 16:21), and many identify him with this man.  He was most likely a Jew by birth, and Josephus tells us (Antiq. 12:5.1) of a Hebrew called Joshua who changed his name to the more Gentile form of 'Jason'.  We have other evidence of a similar kind.  On the other hand, this man may have been a Gentile convert, though this is less probable." (Walker)

"If this Jason is the same as the one mentioned in Rom 16:21, he was a relative of Paul's." (Stam)

the city authorities - "Greek, 'politarchs'.  This was the title given to the supreme board of magistrates at Thessalonica, the heads of the democracy, as is proved by a stone inscription from a Roman arch there, now in the British Museum.  The use of it is a remarkable instance of St. Luke's extreme accuracy, since it is not found in any classical author." (Walker)

acting against the decrees of Caesar - "However, the charge as they meant it was not true, nor was it true that Paul and his associates had violated the decrees of Caesar or sought to incite sedition (Ver. 7).  But the Jews had put into their mouths that charge which being widely spread Imperial Rome was always most apt to secure the attention of the magistrates—that of treason against the Emperor.  this was the same false charge that had been brought against our Lord Himself when brought before Pilate (Luke 23:2).  To what extremes of intolerance and injustice religious bigotry can lead men!  The Jews had raised the tumult, yet they accused the Christians of doing it.  They themselves believed from their Scriptures that Messiah would overthrow the kingdoms of this world to reign over them, and they would have been the first to accept a king who would destroy Rome, if only he would leave them in their sins.  Yet now they profess allegiance to Caesar!" (Stam)

taken money as security from Jason - "The authorities made Jason put up bond, forfeitable if there was further trouble." (Ryrie)

"That is, security (by money or sureties) for their good behaviour, so as to prevent further disturbance in the city.  Ramsay suggest that the 'security' took the form of an undertaking, on the part of Jason and his friends, that St. Paul should not return to Thessalonica, and he quotes in support of his view 1 Thess 2:17-18." (Walker)

Acts 16:1-40

What is the theme of this chapter?

The work at Philippi.

What is the key verse(s) of this chapter? Verses 30-31

Then he brought them out and said, “Sirs, what must I do to be saved?” And they said, “Believe in the Lord Jesus, and you will be saved, you and your household.” 

What can I apply to my life from this chapter (things to do/avoid)?

I admire Lydia and can emulate her example of faithfulness:  As soon as she was saved, she set right to working with and for the ministers of the gospel, and she was persistent and faithful in this help.

Additional observations/questions:

Acts 16:25-40

About midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them, and suddenly there was a great earthquake, so that the foundations of the prison were shaken. And immediately all the doors were opened, and everyone's bonds were unfastened. When the jailer woke and saw that the prison doors were open, he drew his sword and was about to kill himself, supposing that the prisoners had escaped. But Paul cried with a loud voice, “Do not harm yourself, for we are all here.” And the jailer called for lights and rushed in, and trembling with fear he fell down before Paul and Silas. Then he brought them out and said, “Sirs, what must I do to be saved?” And they said, “Believe in the Lord Jesus, and you will be saved, you and your household.” And they spoke the word of the Lord to him and to all who were in his house. And he took them the same hour of the night and washed their wounds; and he was baptized at once, he and all his family. Then he brought them up into his house and set food before them. And he rejoiced along with his entire household that he had believed in God. But when it was day, the magistrates sent the police, saying, “Let those men go.” And the jailer reported these words to Paul, saying, “The magistrates have sent to let you go. Therefore come out now and go in peace.” But Paul said to them, “They have beaten us publicly, uncondemned, men who are Roman citizens, and have thrown us into prison; and do they now throw us out secretly? No! Let them come themselves and take us out.” The police reported these words to the magistrates, and they were afraid when they heard that they were Roman citizens. So they came and apologized to them. And they took them out and asked them to leave the city. So they went out of the prison and visited Lydia. And when they had seen the brothers, they encouraged them and departed.

everyone's bonds were unfastened - "But what power had kept all the prisoners in their cells?  We are distinctly told that 'all the doors were opened' and 'ever one's bands were loosed' (Ver. 26).  Why did not one flee?  We believe it was what they heard as Paul and Silas prayed and sang hymns, for what must have been the reaction in the heathen heart and mind to such conduct!  How could they help associating the earthquake with it?  By now the jailer, so narrowly saved from committing suicide, was completely overwhelmed.  Calling for lights (plural, probably torches) he 'sprang in' and 'came trembling' and 'fell down' before Paul and Silas.  So great was his reverence for them now that he did not even speak until he had 'brought them out' of the dungeon.  Then he asked the great question which may already have been troubling him, and now had suddenly taken possession of his heart and mind.  Addressing them as 'Sirs' (Gr. Kurioi, Lords) he entreats: 'What must I do to be saved?' (Ver. 30)." (Stam)

"When 'the people' had asked John the Baptist: 'What shall we do then?' he had insisted upon the fruits of repentance and of the kingdom (Luke 3:9-11).  When a lawyer had asked our Lord: 'What shall I do to inherit eternal life?' the Lord had asked him: 'What is written in the law?' and had instructed him: 'This do, and thous shalt live' (Luke 10:25-28).  When Peter's convicted hearers at Pentecost had asked: 'What shall we do?' Peter had directed them to 'repent and be baptized ... for remission of sins' (Acts 2:37-38).  But now, under Paul, the clear, pointed message is: 'Believe on the Lord Jesus Christ, and thou shalt be saved.'  No matter what your sin, no matter what your ignorance, no matter what your fears about 'holding on'—'Believe on the Lord Jesus Christ, and thou shalt be saved.'  Whether to the child, with a lifetime of opportunity before him, or to the dying man with only a few moments to live, the message is still: 'Believe on the Lord Jesus Christ, and thou shalt be saved.'" (Stam)

and your household - "These words must be connected with 'believe' as well as 'be saved.' Each member of the household must believe in order to be saved." (Ryrie)

"The meaning is simply: 'This goes for your household too.  They, as well as you, may believe and be saved.'" (Stam)

and he was baptized at once, he and all his family - "It should be observed again that Paul had not required this baptism for the remission of sins according to the 'great commission' given to the eleven (Mark 16:16; Acts 2:38).  It was added after, as in the cases of Cornelius and Lydia, and only because Israel and the kingdom program had not yet been officially set aside." (Stam)

have thrown us into prison; and do they now throw us out secretly? - "...the apostle points out that they had been 'thrown' into prison 'publicly,' and now will the magistrates 'throw' (Gr. ballo in both cases) them out 'secretly,' as if they had no rights?  No, indeed!  He will hold them to account for their illegal action.  They must come themselves and escort the apostles out as publicly as they have cast them in.  A secret pardon will not suffice; the apostle demands formal vindication." (Stam)

Roman citizens - "Paul was born a Roman citizen (Acts 22:28), which gave him certain rights, including a public hearing.  Scourging of any Roman citizen was prohibited by law; the rights of Paul and Silas, therefore, had already been violated." (Ryrie)

"When the magistrates heard the message they feared.  According to Cicero, to bind a Roman was a crime, to scourge him a scandal, to kill him a homicide. It was one of the most valued privileges of Roman citizenship, this immunity from corporal punishment.  The cry civis Romanus sum (I am a Roman citizen) brought even among the Barbarians help and safety." (Gaebelein)

asked them to leave the city - "... we find the magistrates apologizing to Paul and Silas, yet requesting them to leave the city, evidently fearing that their continued presence there might call attention to the magistrates' blunder and complicate matters further for them ... We may be sure that under God Paul's courage, patience, presence of mind and clarity of judgment through this ordeal, and the faithfulness of Silas as his companion, placed the small church Philippi in a much more advantageous position and doubtless helped greatly to establish it." (Stam)

when they had seen the brothers, they encouraged them and departed - "For the present it seems that both Timothy and Luke remained with the infant church, for Luke says of Paul and Silas that 'they ... departed' (Acts 16:40).  Indeed, it is possible that Luke remained at Philippi until Paul's next apostolic journey, for the narrative now proceeds in the third person, not returning to the second again until Acts 20:6.  Timothy, however, rejoined Paul soon after, being referred to in Acts 17:14." (Stam)

Acts 16:16-24

As we were going to the place of prayer, we were met by a slave girl who had a spirit of divination and brought her owners much gain by fortune-telling. She followed Paul and us, crying out, “These men are servants of the Most High God, who proclaim to you the way of salvation.” And this she kept doing for many days. Paul, having become greatly annoyed, turned and said to the spirit, “I command you in the name of Jesus Christ to come out of her.” And it came out that very hour. But when her owners saw that their hope of gain was gone, they seized Paul and Silas and dragged them into the marketplace before the rulers. And when they had brought them to the magistrates, they said, “These men are Jews, and they are disturbing our city. They advocate customs that are not lawful for us as Romans to accept or practice.” The crowd joined in attacking them, and the magistrates tore the garments off them and gave orders to beat them with rods. And when they had inflicted many blows upon them, they threw them into prison, ordering the jailer to keep them safely. Having received this order, he put them into the inner prison and fastened their feet in the stocks.

a spirit of divination - "The girl was demon-possessed and was being exploited by her masters (v 19)." (Ryrie)

These men are servants of the Most High God, who proclaim to you the way of salvation. - "What she said was, of course, true, but why she said it is another question.  Perhaps it was to gain a reward from them for advertising them thus, or to gain more influence over their hearers by having discerned and declared the truth, or, perhaps the evil spirit prompted her to cry this lest he be expelled (Cf. Luke 4:33-34).  There is still another possible explanation which may well be the correct one: that this was the sad cry of one who was spirit-possessed and knew it and recognized in the One whom Paul proclaimed her only hope of deliverance. Yet, in any case, this knowledge came from an evil spirit and her continual crying impeded the work being done for Christ.  Finally, the apostle, 'being grieved,' commanded the spirit, in the name of Jesus Christ, to come out of her.  Doubtless there were several factors in the case which distressed the apostle.  First, the implications of her declaration were bad.  Was he in league with heathen gods?  Surely a compliment from such a source was questionable to say the least.  This whole system was Satanic and must be discredited.  Then, the fact that people were placing their trust in this priestess of Apollo, the base motives of her masters and pity for the damsel herself—all these doubtless combined to cause the apostle to rebuke the demon and command him to depart.  Our Lord had similarly refused the testimony of the demon-possessed, for He would have no dealings with Satan (See Mark 1:34).  At this point it should be noted that while we read so much about demon and spirit possession and the casting out of demons in the Gospels and the Acts, we find no mention of these in the epistles of Paul; not even by implication in his later epistles.  It would seem that demon possession, at least in the form in which we find it in the Gospels and the Acts, was characteristic of that day, when the kingdom of Satan was being challenged by the kingdom of Christ (See Matt 12:24-29).  Those who seek to go 'back to Pentecost' instead of 'on to perfection' with Paul, sometimes make claims of demon expulsion, but true evidence of it is lacking as it is in their other claims of miraculous power ... Under the 'great commission' to the eleven, power was given to 'cast out devils,' as well as to perform other miracles (Mark 16:17-18) but in harmony with the disappearance of other miraculous powers under Paul's ministry, the casting out of demons also vanished away.  Nowhere is the believer today given such power.  Indeed, since the earthly establishment of Christ's kingdom has been deferred, Satan is not presently occupied with opposing it.  Today he smarts from what took place at Calvary and occupies himself with perverting the truth as to Christ's accomplishments there (2 Cor 11:14-15; Eph 6:12)." (Stam)

the marketplace - "The 'agora' (Latin, forum), or open space in the centre of the city which contained the public buildings, senate house, law courts, and temples of tutelary and shops and marts in abundance.  The 'agora' was the heart of the Greek city, where magistrates, civic functionaries, and others congregated." (Walker)

the rulers - "The word used is the one usually employed to denote the board of magistrates in a Greek city, and would flow naturally from St. Luke's Greek pen.  The technical term for the supreme magistrates of Philippi as a Roman colony follows in the next verse, and probably denotes the same authorities as are here alluded to.  It is possible, however, that these 'rulers' were officials or city judges who happened to be administering justice at the time in the agora, and that they remanded the prisoners to the higher authorities (the magistrates, v. 20), finding that they were political offenders." (Walker)

These men are Jews, and they are disturbing our city - "Judaism was not a prohibited religion (the cult of the emperor being the official religion), but propagating it was regarded as a menace.  Paul and Silas were regarded as Jews, since, at this time, the Romans considered Christianity to be a Jewish sect." (Ryrie)

"The observation that Paul and Silas were Jews was intended to prejudice the magistrates against them since the Jews, already hated, had been expelled from Rome by Claudius Caesar (Acts 18:2).  But why this sudden concern about the sanctity of their religion?  Had the plain truth been told it would have been to the credit of the apostles, so all of a sudden they affect a zeal for the public religion!  How hypocritically conscientious men can become when their crimes are detected and exposed!  Though the Romans opposed religious innovations, they were tolerant of existing religions and, indeed declared themselves the protectors of the gods of these nations which they had conquered ... This bare account of the incident gives but a glimpse of the shameful treatment Paul and Silas were made to endure.  The whole affair was highly improper to begin with.  The plaintiffs had made a false charge and the magistrates had disgraced and punished them without a hearing or even an inquiry as to whether they were Roman citizens.  Those who had professed such zeal for Roman law were flagrantly disregarding it now.  This was evidently one of the three times when Paul was 'beaten with rods' (2 Cor 11:25).  Flogging among the Jews was limited to 39 stripes (Deut 25:3; cf. 2 Cor 11:24) but the 'many stripes' here inflicted on the naked apostles may well have exceeded that number, for in 2 Cor 11:23 Paul refers to 'stripes above measure.'" (Stam)

the inner prison - "If secular history is correct these inner prisons were horrible dungeons below the ground, damp and reeking with filth." (Stam)

fastened their feet in the stocks - "In this case, probably a wooden block with two apertures for the feet, wide apart from each other so that the prisoner's legs were at once held fast and painfully stretched and stained." (Walker)

"And here they were subjected to still another form of torture—the stocks, in which their feet were made fast.  This made it difficult to sit up and practically forced them, backs all bruised and bleeding, to lie on the damp, vile ground." (Stam)

Acts 16:11-15

So, setting sail from Troas, we made a direct voyage to Samothrace, and the following day to Neapolis, 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. 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. 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. The Lord opened her heart to pay attention to what was said by Paul. 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.


Samothrace - "An island north-west of Troas, and south of the coast of Thrace.  It is mountainous in character, and was formerly famous for the mysterious worship of the Cabiri (pagan deities).  It lay, roughly, half way between Troas and Neapolis, and St. Paul's ship anchored there for the night en route, probably at the north extremity of the island, where the chief town was situated." (Walker)

Neapolis - "Neapolis was the seaport for Philippi about 10 mi (16 km) away." (Ryrie)

"Meaning 'new city'.  It was the seaport of Philippi and was situated at the northern end of the Aegean sea.  Its distance from Samothrace was about thirty miles.  It is usually identified with the modern town of Kavalla." (Walker)

Philippi - "The church at Philippi was founded by Paul on his second missionary journey.  This was the first church to be established by him in Europe (Acts 16).  Philippi was a small city, founded by King Philip of Macedonia, father of Alexander the Great.  Its greatest fame came from the battle fought nearby, in 42 B.C., between the forces of Brutus and Cassius and those of Antony and Octavian (later Caesar Augustus).  It became a Roman 'colony,' a military outpost city with special privileges." (Ryrie)

"A city founded on the site of an earlier town (Crenides) by Philip of Macedonia in the fourth century B.C. and called by his name.  It lay on the great Egnatian Road, just at the spot where the chain of the Balkan Mountains sinks into a pass.  After it had passed into Roman hands, Augustus made it a Roman colony, with the title of 'Colonia Augusta Julia Philippensis', to commemorate his victory there over Brutus and Cassius (42 B.C.).  It was about ten miles inland from Neapolis, a ridge of elevated land being crossed by the Egnatian Road between the two.  We read of it again in Acts 20:6; Phil 1:1; 1 Thes 2:2)." (Walker)

a Roman colony - "A Roman colony was like a piece of Rome transplanted abroad so that those who held citizenship in a colony enjoyed the same rights they would have had if they had lived in Italy.  Other colonies mentioned in Acts are Pisidian Antioch, Lystra, Troas, Ptolemais, and Corinth." (Ryrie)

"As such, it enjoyed special privileges, amongst others the 'Jus Italicum' or immunity from the ground tax levied by the Romans on all provincial lands.  Its magistrates bore titles borrowed from the imperial city; and its laws, coinage, and official language were all Latin.  Its colonial features and dignities are clearly reflected in the Epistle to the Philippians." (Walker)

outside the gate to the riverside - "Apparently there was no synagogue in Philippi; it required at least 10 Jewish men to organize one." (Ryrie)

"The river Gangites, a tributary of the Strymon.  It flowed about a mile west of the city.  The Jews often preferred the sea side or a river bank for purposes of worship, because of the need of water for their ceremonial purifications." (Walker)

"It would appear that there was no synagogue in Philippi, especially since we read of Thessalonica, the next city he went to, that there was a synagogue there (Acts 17:1) and that Paul went in 'as his manner was' (Acts 17:2).  In any city like Philippi, where there were not enough Jews to maintain a synagogue, the few who did reside there would choose (or be granted) a place outside the city near a river or stream, to carry on their devotions; outside the city for the sake of retirement, and by flowing water so that they could attend to the baptisms, or washings, which played so prominent a part in their worship.  Surely Israel was not being left without abundant testimony to the person and claims of Christ, for here, where there was not even a synagogue, the apostle and his helpers still made it a point to deal with 'the Jew first,' seeking out those who might resort to the riverside on the Sabbath day to pray." (Stam)

Thyatira - "A rich city in the north of Lydia, a country included in the province of Asia and south of Mysia.  It lay in the valley of the river Lycus, having been refounded by  Seleucus Nicator during the third century B.C.  It owed its prosperity chiefly to commerce, and the dyeing trade there, in particular, was flourishing.  One of the 'seven churches of Asia' was afterwards founded there (Rev 1:11)." (Walker)

seller of purple goods - "Thyatira in Asia Minor was famous for its purple dye." (Ryrie)

"One word in the Greek, a compound noun.  The country of Lydia in general, and Thyatira in particular, were noted for purple dyeing.  Inscriptions shew that there was a guild of dyers there.  It was such purple-dyed garments, etc., which Lydia sold in Philippi.  She had clearly settled there for trade purposes, and engaged in such a business, must have been well-to-do." (Walker)

The Lord opened her heart - "From her name it would appear that she was not a Jewess, but she had evidently come to fear the God of Israel and may have been a proselyte to Judaism.  At any rate we read that here was one 'whose heart the Lord opened' to receive the truth (Ver. 14).  There is an important doctrinal lesson for us here, for the assertion that the Lord opened Lydia's heart implies that it had been, and would by nature have remained closed.  This is always the man's condition apart from divine grace.  The unaided efforts of even the godliest of men to enlighten the unregenerate heart must be vain and ineffectual.  God alone can accomplish this (2 Cor 4:6) and having begun the good work, He will complete it (Phil 1:6).  Yet it was not surprising that God, in His foreknowledge of all things, should choose to open this woman's heart for, though far from home and engaged in business, she was found here seeking the fellowship of those whose God had said: 'Remember the Sabbath day, to keep it holy,' and was seeking that God in prayer.  And now, through Paul's preaching, Lydia found God and true sabbath rest in Christ (See Heb 1:3; 4:9-10)." (Stam)

after she was baptized - "... though Paul was already proclaiming 'the gospel of the grace of God,' Israel had not yet been finally set aside (See John 1:31 and cf. Acts 28:28) hence much of the old program still prevailed [Acts 2:38].  Paul had but recently circumcised Timothy; he had just been called to Macedonia by a vision; having arrived there he was careful to go to 'the Jew first'; he was soon to cast a demon out of a damsel, and being imprisoned as a result, the prison doors were to be opened and his bands loosed by a miracle.  This was the economy under which he had been saved and from which he gradually emerged ..." (Stam)

her household as well - "Associate and/or servants and perhaps children." (Ryrie)

come to my house and stay - "No sooner was Lydia saved than she began helping the ministers of the gospel, furnishing them a home and headquarters for their work.  And she was persistent and faithful in this help (See Ver. 40)." (Stam)

Acts 16:6-10

And they went through the region of Phrygia and Galatia, having been forbidden by the Holy Spirit to speak the word in Asia. And when they had come up to Mysia, they attempted to go into Bithynia, but the Spirit of Jesus did not allow them.So, passing by Mysia, they went down to Troas. 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.” 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.


"Paul traveled in a northwesterly direction around Asia, to Troas and on to Greece." (Ryrie)

"'Asia,' a province of Asia Minor, was the natural place for Paul and his companions to go next, but for some reason the Holy Spirit forbade them to preach the Word there at that time.  Whether this was done by a vision, or through some who had the gift of prophecy, or by direct revelation, we are not told, but we do know that later was permitted to do a great work in this region, 'so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks' (Acts 19:10; cf. Acts 19:26; 20:4).  Next, arriving opposite Mysia, they 'assayed,' or attempted to go into Bithynia, but again 'the Spirit suffered them not,' so they 'passed by' Mysia, not geographically, but as far as laboring there was concerned, and 'came down to Troas' (Ver. 8)." (Stam)

Mysia - "A district in the north-west part of Asia Minor bordering on the Helespont and the Propontis, and included in the Roman province of Asia.  The missionaries travelled mainly in a northerly direction till they arrived 'opposite to Mysia', on the border of the Asian province, with the intention of entering the province of Bithynia.  They were, at that juncture, almost due east of Troas." (Walker)

Bithynia - "That is, the Roman province of that name (Bithynia-Pontus).  It lay north-east of Asia and north-west of Galatia, on the borders of the Propontis and the Black Sea.  It is mentioned again in 1 Pet 1:1.  A Roman road ran into it from Asian Phrygia, which the missionaries must have been following.  So far as we know, St. Paul never preached in Bithynia." (Walker)

Troas - "Or, more fully, 'Alexandria Troas', a city of Mysia on the Aegean coast, opposite the island of Tenedos.  The district surrounding it bore the same name, but was commonly known as 'the Troad'.  Antigenes built a city there, near the site of the ancient Troy, but it was refounded in 300 B.C. by Lysimachus and named 'Alexandria Troas' after Alexander the Great.  It passed into Roman hands in 133 B.C. and Augustus made it a Roman colony.  We read of it again in Acts 20:5-6; 2 Cor 2:12; 2 Tim 4:13.  Arrived there, the missionaries had the Aegean sea before them, with Europe awaiting them beyond." (Walker)

man of Macedonia - "Although the man of Macedonia represented all the culture, intelligence, religion, and achievements of Greek civilization, he was spiritually bankrupt." (Ryrie)

"The Macedonians were akin to the Greeks, but more hardy and less civilized.  Their country was a region in the centre of the Balkan Peninsula.  Under Philip (360-336 B.C.) and his son Alexander the Great (336-323 B.C.) they became the predominant power and conquered the Persian empire, carrying their victorious arms east as far as India.  They were finally subjugated by Rome, and in 147 B.C. Macedonia was formed into a province of the empire, including portions of Illyria and Thessaly.  Its capital was Thessalonica (Acts 17:1)." (Walker)

we - "Luke joined Paul and his group at Troas and went with them to Philippi, where he remained when the other left (v 40).  Six or seven years later he rejoined Paul (Acts 20:5) and remained with him until the end of the narrative." (Ryrie)

"It has been conjectured that since Luke evidently arrived on the scene here at Troas (Note the 'we' and 'use' in Ver. 10) it may have been he whom Paul saw in his vision.  There seems to be real support for this, however.  In the vision Paul saw 'a man of Macedonia,' and it is doubtful whether Luke was a Macedonia.  It is enough to know that Paul's course was again guided by a supernatural manifestation.  The apostle was often led in this way during his early ministry, as were others of the Acts period, such as the circumcision apostles (Acts 5:19-20) Philip (Act 8:26) Ananias (Act 9:10-11) Cornelius (Act 10:3) Peter (Acts 10:10, 17, 19; 12:7-9) etc.  This experience of Paul's has often been used as an example of what a missionary call should be.  In view of the evident character of God's dealings with men in the present dispensation, the application is generally somewhat modified, but still there is the feeling that a 'call' to missionary work involves some sort of 'supernatural' manifestation: a dream, a feeling that 'the Lord spoke to me,' a sense of deep assurance or settled peace or urgent necessity or personal responsibility; a burden for the souls of a particular race or nation, the coming upon a particular Scripture passage from a 'promise box' or in devotional reading, or the results of 'laying out the fleece' or giving God the choice of two alternatives.  But none of these human emotions or experiences should be confused with the definite vision by which Paul was called to go into Macedonia, and those who today look for some supernatural manifestation in seeking God's guidance should reflect that the many such supernatural 'calls' recorded in the Scriptures, this one of Paul at Troas is the last, for with the setting aside of Israel and her kingdom hopes such manifestations vanished away (Acts 2:16-18, cf. 1 Cor 13:8).  Today we are to walk entirely 'by faith, not by sight' (2 Cor 5:7)." (Stam)

Acts 16:1-5

Paul came also to Derbe and to Lystra. A disciple was there, named Timothy, the son of a Jewish woman who was a believer, but his father was a Greek. He was well spoken of by the brothers at Lystra and Iconium. Paul wanted Timothy to accompany him, and he took him and circumcised him because of the Jews who were in those places, for they all knew that his father was a Greek. As they went on their way through the cities, they delivered to them for observance the decisions that had been reached by the apostles and elders who were in Jerusalem. So the churches were strengthened in the faith, and they increased in numbers daily.


Timothy - "Timothy, the son of a Greek Gentile father and a devout Jewish mother named Eunice, was intimately associated with Paul from the time of the second missionary journey on (2 Tim 1:5; Acts 16:1-3).  When Paul wrote 1Timothy, probably from Macedonia (1 Tim 1:3), he was on his way to Nicopolis (Titus 3:12), but Timothy had been left in charge of the work in Ephesus and Asia Minor.  Though Paul desired to visit Timothy (1 Tim 3:14; 4:13), [the book of 1 Timothy], in the meantime, would guide Timothy in the conduct of his pastoral responsibilities." (Ryrie)

"Converted, we may well believe, during St. Paul's former visit to Lystra (cf. 2 Tim 3:10-11 and 1 Tim 1:2 with Acts 14:19-20).  We find him, in this chapter, accompanying the apostle to Philippi (vv. 6-12).  He also assisted in the work at Thessalonica (Acts 17:1-9; 1 Thes 1:1), and at Beroea (Acts 17:10-14), where he remained behind with Silas to strengthen the church, rejoining St. Paul later at Athens (Acts 17:15), — only, however, to be dispatched again on a mission to Thessalonica (1 Thes 3:1-2).  He rejoined his chief once more at Corinth (Acts 18:5), and there we lose sight of him till we find him with Paul at Ephesus during the third missionary journey (Acts 19:22), from whence he was sent with Erastus and others to Macedonia (1 Cor 16:10-11), with the intention of going on to Corinth (1 Cor 4:17).  He is still in Macedonia, however, with St. Paul when 2 Corinthians is written (2 Cor 1:1); and, in his company, goes on to Corinth (Rom 16:21).  He continued with the apostle on the return journey, at least s far as Troas (Acts 20:1-5).  There is no further mention of him til wee find him with St. Paul at Rome during the latter's first imprisonment there (Phil 1:1; Col 1:1; Philem 1), about to be sent on a special errand to Philippi (Phil 2:19-24).  After his release, St. Paul placed him in charge of the church at Ephesus (1 Tim 1:3), and we see him once more in 2 Tim 4:9, 21, summoned to come to Rome as speedily as possible during the apostle's second imprisonment there.  There is one other allusion to him, in Heb 13:23)." (Walker)

"The Holy Spirit moved the Apostle to have Timotheus to go forth with him.  The Epistles to Timothy shed more light on this.  In 1 Tim 1:18 we read: 'This charge I commit unto thee, son Timothy, according to the prophecies which went before thee, that thou mightest war a good warfare.'  A better translation of 'according to the prophecies which went before thee' is 'according to the prophecies which led the way to thee.'  Timothy had been marked out by the Holy Spirit through the gift of prophecy as the proper companion of the Apostle.  No mention is made in the record before us of the laying on of hands.  However, we read of it in the Epistles to Timothy.  'Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hand of the presbytery' (1 Tim 4:14).  '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' (2 Tim 1:6).  This laying on of hands by the elders and by the Apostle Paul must have been done in Lystra." (Gaebelein)

"From the two epistles to Timothy it is evident that he was cultured and refined, a student from his youth, delicate in health and possessing, as was natural from his upbringing, an almost feminine tenderness, for Paul writes him with regard to his childhood, his mother, his grandmother and his tears, prescribes for his 'often infirmities' and urges him not to be ashamed or afraid or weak, but to be strong, as 'a good soldier of Jesus Christ.'" (Stam)

"Another step in the transition from the old dispensation to the new is seen in the fact that hitherto all of Paul's fellow travellers on his apostolic journeys had been chosen from the Circumcision, while here, for the first time, was one who was only partly Jewish ... the apostle, however, had him formally initiated into the Hebrew race by the rite of circumcision.  In addition, a public consecration service was evidently held for the young man, before he embarked on his journey with Paul and Silas.  In this service men with the gift of prophecy declared that God ha chosen Timothy for this ministry and a special 'gift' for the work was imparted to him by the Spirit, as the elders of the Church, together with Paul, and probably Silas, identified themselves with him in the laying on of hands (1 Tim 1:18; 4:14; 2 Tim 1:6).  While the new dispensation was dawning brighter, the old, with its miraculous gifts, had not yet 'vanished away.'" (Stam)

circumcised him - "The Jerusalem council had declared that circumcision was not necessary for salvation or for acceptance into the Christian church (Act 15:19), but because of Timothy's part-Jewish background it seemed expedient in his case, in order to enlarge his local usefulness in witnessing.  In the case of Gentile Titus, Paul insisted that he not be circumcised (Gal 2:3)." (Ryrie)

"The law has nothing to say about the circumcision of the offspring of the offspring of mixed marriages.  It is well known that, if there was a mixed marriage (i.e., between a Jew and a Gentile), the law would have nothing to say to the offspring. 'Legally, the Jewish father could not own his own children born of a Gentile mother, or vice versa (see Ezra 10).  Not Timothy being the offspring of such a marriage, there could be no claim, even if there was license to circumcise him; and Paul condescends out of grace to those who were on lower ground, and stops their mouths most effectually.' (William Kelly, introduction to Acts).  His act then was not according to Law, for circumcision in Timothy's case was not commanded but it was done on the ground of grace; he did not want to put a stumbling block into the way of the Jews (1 Cor 9:20)." (Gaebelein)

"The time element is an important factor in the interpretation of the Book of Acts.  It must be remembered that Paul himself received the great truths of grace gradually, in a series of revelations, and that the circumcision of Timothy took place before he had even written his first epistle.  A few years later he was to write to the Galatian believers, Jewish and Gentile alike: 'Behold, I Paul say unto you, that if ye be circumcised Christ shall profit you nothing.  For I testify again to every man that is circumcised that he is a debtor to do the whole law' (Gal 5:2-3).  These Galatian believers had come to see the law as fulfilled in Christ and had the, through the influence of the Judaizers from Jerusalem, begun to place themselves under the law again.  Thus it would be wrong for anyone today to submit to circumcision in compliance with the law, and even at that time it would have been out of order for any Gentile to do so.  But it must be remembered that the council at Jerusalem had not ruled against the circumcision of Jewish believers, that Paul's ministry was still 'to the Jew first' and that he naturally began his testimony to them by proving that 'Jesus is the Christ,' the Messiah of Israel ... The statement, then that Paul circumcised Timothy because 'they knew all that his father was a Greek,' should not lead us to conclude that Paul was making a concession to Jewish believers who felt that Gentile believers should be circumcised.  It was clearly for the sake of the unbelieving Jews that Paul circumcised Timothy.  It is true enough that Timothy could have remained uncircumcised and that no one would have had a right to impose the rite upon him.  Indeed, had brethren demanded Timothy's circumcision on the basis of Acts 15:1, Paul would have opposed their attempt to bring him into bondage, but since Timothy was half Jewish, physically, and mostly Jewish in his upbringing, and since circumcision was still the mark of God's covenant people, Paul circumcised him so that henceforth Timothy's ministry to the people of Israel might be as free and unhindered as his own.  In this act, performed at that stage in the transition from Judaism to grace, Paul was simply teaching the lesson that while we have no right to give up our liberty (Gal 5:1) we do have liberty to give up our right (Gal 5:13; Rom 14:1-15:2; 1 Cor 8:1-10:33)." (Stam)

they delivered to them for observance the decisions - "The decisions arrived at in Jerusalem in Acts 15:23-29)." (Ryrie)

"The selective principle in the divine inspiration of the Scriptures is clearly seen in Verses 5 and 7.  Paul's whole ministry in Galatia is passed over with a few words, evidently because an account of it would not be in line with the special purpose of the Acts.  In his letter to the Galatians we learn that 'on account of [Gr. dia] infirmity of the flesh' had had preached the gospel to them at the first (Gal 4:13).  The exact nature of the illness that detained him among the Galatians is not stated, though it seems to have been some severe eye trouble (Gal 4:15; 6:11).  However that may be, we know that even in his illness he plainly set forth Christ crucified among them (Gal 3:1) and that his energy and faithfulness were richly rewarded by the esteem and affection lavished upon him by those whom he had won to Christ (Gal 4:14-15)." (Stam)

Acts 15:1-41

What is the theme of this chapter?

The Council at Jerusalem.

What is the key verse(s) of this chapter? Verses 7-11

And after there had been much debate, Peter stood up and said to them, “Brothers, you know that in the early days God made a choice among you, that by my mouth the Gentiles should hear the word of the gospel and believe. And God, who knows the heart, bore witness to them, by giving them the Holy Spirit just as he did to us, and he made no distinction between us and them, having cleansed their hearts by faith. Now, therefore, why are you putting God to the test by placing a yoke on the neck of the disciples that neither our fathers nor we have been able to bear? But we believe that we will be saved through the grace of the Lord Jesus, just as they will.”

What can I apply to my life from this chapter (things to do/avoid)?

I can avoid sharp disagreements with other believers by placing myself in their shoes — Let each of you look not only to his own interests, but also to the interests of others (Phil 2:4).  But I can take comfort in knowing that even when I do mess up, God still "works all things according to the counsel of his will" and "for good, for those who are called according to his purpose" (Eph 1:11; Rom 8:28).

Additional observations/questions:

It's interesting to note that it was decided at this council that Gentiles need not be under the law, but nothing was said whether or not Jews were to continue under the law.  They must have assumed that they were because as late as Acts 21:10 "they are all zealous for the law."