Acts 16

1. Derbe. As Paul came from Cilicia (xv. 41), probably by the long pass through the range of Taurus, called the Cilician Gates, he would reach Derbe before Lystra.

there. At Lystra.

3 circumcised him, etc. Timothy’s partially Jewish extraction made this a reasonable concession to Jewish feelings (see 1 Cor. ix. 20). Timothy’s mixed descent would also make him peculiarly useful on a mission addressed to both Jews and Gentiles.

4 the cities. The cities in which Paul had preached before.

the decrees. The decisions of the assembly in Jerusalem, handed in written form to the custody of the disciples; the charter of the churches’ freedom.

6. Phrygia. “Phrygia” here means the great central region of Asia Minor. It was a populous country, and contained many Jews. Respecting “Galatia,” see the Introduction to the Epistle to the Galatians. From other notices, it appears that during this journey Paul’s ministry was attested by many miracles, and crowned with great success, so that many churches were formed; and that while detained here by bodily sickness, he was treated with the greatest kindness by the Galatian converts (Gal. i. 2; iii. 2, 5, 27, 28; iv. 14-16).

and were forbidden (having been forbidden) of the Holy Ghost, etc. See note on xiii. 2. Paul appears to have intended to travel westward to Ephesus, the maritime capital of the Roman province of Asia, on the western coast of Asia Minor: see note on ii. 9; but on this plan failing, the missionaries made their way in a north-easterly direction to Galatia. Thence they again travelled westward. Although Paul and Silas were forbidden to preach in Asia at this time, their first convert in Europe came from this district (14); and soon afterwards “all in Asia heard the word” (xix. 10).

8 passing by Mysia. That is, passing through it, or along its borders, without stopping to preach there. Notwithstanding their own preference for work in Asia Minor, they were impelled in the direction of the sea coast (“assayed” is an old English form for essayed; tried. The “Spirit of Jesus” (a phrase which has high authority here in its favour) guided them in the direction of Europe, and prepared them for the vision that followed.

Troas. Alexandria Troas (now Eski Stamboul) was a large sea-port, and a Roman colony.

9 a man of Macedonia. As his words showed him to be, “Macedonia” was the Roman name for Northern Greece. Ramsay thinks that the “man from Macedonia” may have been Luke himself.

10 we endeavoured (sought). The pronoun “we” here indicates that the writer had now joined Paul’s company.

11 came with a straight course. Or, “ran straight before the wind.” On another occasion the reverse voyage, from Philippi to Troas, took five days (xx. 6).

Samothracia. An island in the northern part of the Egean Sea; now called Samotraki, or Samandrachi. The ship appears to have anchored for the night under the lee of this lofty island, on the northern side. Neapolis was a sea-port in Thrace, near Philippi; probably the modern Kavallo.

12 the chief city, etc. “The first city (locally) of that district of Macedonia.” It was not “the chief” city; for Thessalonica was the capital of the whole province, and Amphipolis of the eastern division. The R.V. has, “which is a city of Macedonia, the first of the district, a [Roman] colony.”

colony. A “colony” was a city or district occupied by a colony of Roman citizens, who retained their full privileges, and were governed by their own senate and magistrates (see note on ver. 20). Philippi had been made a colony by Augustus, as a memorial of his victory over Brutus and Cassius on the neighbouring plain. For a full account of a Roman “colony,” see Conybeare and Howson, Life and Epistles of St. Paul, ch. ix.

13. And on the sabbath, etc. There does not appear to have been any synagogue at Philippi; but Jewish worship was maintained there in some place called, after the Greek, proseucha.

which resorted [thither]. Rather, as R.V., “which were come together,” i.e., on that particular occasion. The word rendered “spake” denotes informal conversation: “we were talking.” It is the same Greek word which is used of women talking in the churches (λαλεῖν: 1 Cor. xiv. 34).

14. Thyatira. A large Lydian city between Sardis and Pergamos (now Ak-hissar). The surrounding district has long been celebrated (see Homer, Il. iv. 141) for its red and purple dye, which gives employment to the women. Its “dyers” are mentioned in an ancient inscription still existing: see also Rev. ii. 18.

which worshipped God. That is, this Lydian woman was a proselyte to the Jewish faith.

heard [us]. Lit., “was listening.”

15 faithful to the Lord. “A believer in the Lord.”

16 as we went. Or, “as we were going.” For “prayer” the preferable rendering (R.V.) is “the place of prayer”: see on ver. 13.

17 cried, etc. Cp. Mark i. 23-25.

19 the market-place. The public meeting-place for all business.

20 the magistrates. The “duumviri” or “præ- tors,” who governed Roman colonies.

21 being Romans. This appeal was rather to Roman prejudice against a strange and despised race than to the Roman law (which indeed was seldom enforced) against the preachers of a new religion. And it succeeded; for the mob and the magistrates disregarded all forms of law (37).

22 to beat them. Beating with rods the naked back, their garments being rent off them (see R.V.).

24 the inner prison. The prisons in those days were generally dark, damp, and pestilential, and the inner cells were the worst. Respecting “the stocks,” see note on Jer. xx. 2.

26 every one’s bands were loosed. The earth- quake shook the prison, so that the rivets and bolts which fastened the prisoners’ chains to the walls fell out.

27 would have killed himself. The gaoler was answerable for his prisoners with his life.

29 a light. Lit., “lights,” probably torches, so as to explore the whole prison. The hurry and alarm of the scene are graphically indicated.

came trembling, etc. Rather, as R.V., “trem- bling for fear, he fell down,” etc.

30 brought them out. Out of the cell into the outer prison.

31. Believe. See notes on Rom. iii.

and thy house. “The same way of salvation was open to them as to him” (Alford). And “all his house,” receiving instruction (32), baptism (33), faith and joy (34), was saved (31) with him.

33. And he took them, etc. Kindness is the first act of the Christian man.

34 brought them. R.V., “brought them up”; the “house” being above the prison.

rejoiced, believing in God with all his house. The R.V. reads, according to the Greek order, “rejoiced greatly, with all his house, having believed in God.” Luther’s version has “rejoices with his whole household, that he had become a believer in God” (“dass or an Gott gläubig ge- worden war”). Similarly, Moffatt.

35 the serjeants. Lit., “the rod-bearers,” or lictors, who attended the magistrates and scourged the criminals.

37. They have beaten us, etc. Every particular strengthens the complaint. A severe scourging in public, without trial, was in any case a cruel wrong; when inflicted on a Roman citizen, it was a high crime against the state (Cic. in Verr. v. 66).

being Romans. How Silas became a Roman citizen does not appear. Paul was so by birth: see xxii. 28, and note. They had obeyed to the letter the command in Matt. v. 39; now Paul claims his legal rights, probably as a mode of asserting his innocence, and also of protecting his converts from blind prejudice against Jewish sects: see ver. 20.

38 and they feared. They feared partly, per- haps, an inquiry at Rome (xxii. 29); and still more the national jealousy of their own citizens, which had shown itself in the recent outbreak (21, 22).

39 to depart out of the city. In order to insure both their own safety and the public peace.

40 entered into [the house of] Lydia. Deliberate in their movements, as those who had nothing to fear. They may have required rest and healing after their suffering: but in any case they would not go without leaving behind them words of con- solation and cheer.

comforted. Rather, “encouraged.” Luke is supposed to have remained behind to watch over the infant church (see notes on xvi. 10; xx. 6).