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)
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)
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