The Bullet Point Bible

Acts 16

Timothy Joins Paul and Silas

1 He also came to Derbe and to Lystra. A disciple named Timothy was there, the son of a Jewish woman who was a believer, but whose father was a Greek.2 The brothers in Lystra and Iconium spoke well of him.3 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 Greek.4 As they went through the towns, they passed on the decrees that had been decided on by the apostles and elders in Jerusalem for the Gentile believers to obey.5 So the churches were being strengthened in the faith and were increasing in number every day.

  • Paul revisits churches established on his first missionary journey (Acts 14).
  • Timothy, a young believer with a mixed Jewish-Greek heritage, is introduced. His mother Eunice and grandmother Lois are mentioned as believers in 2 Timothy 1:5.
  • Timothy's good reputation among believers highlights the importance of character in ministry selection (Acts 16:2).
  • Paul circumcises Timothy, not for salvation, but to remove a potential barrier to evangelizing Jews (Acts 16:3). This demonstrates Paul's principle of becoming "all things to all people" (1 Corinthians 9:19-23) and contrasts with his refusal to circumcise Titus, a Gentile (Galatians 2:3-5), showing context matters.
  • This decision follows the Jerusalem Council (Acts 15), which determined circumcision was not required for Gentile salvation. Paul's action here is about missional strategy, not legal requirement.
  • They disseminated the Jerusalem Council's decree, clarifying the relationship between Jewish law and Gentile believers (Acts 16:4).
  • The result of clear teaching and committed ministry was the strengthening and numerical growth of the churches (Acts 16:5), demonstrating the importance of both sound doctrine and outreach.
The Macedonian Call

6 They went through the region of Phrygia and Galatia, having been prevented by the Holy Spirit from speaking the message in the province of Asia.7 When they came to Mysia, they attempted to go into Bithynia, but the Spirit of Jesus did not allow them to do this,8 so they passed through Mysia and went down to Troas.9 A vision appeared to Paul during the night: A Macedonian man was standing there urging him, "Come over to Macedonia and help us!"10 After Paul saw the vision, we attempted immediately to go over to Macedonia, concluding that God had called us to proclaim the good news to them.

  • This section highlights the direct, sometimes prohibitive, guidance of the Holy Spirit in mission strategy (Acts 16:6-7). God closed doors to Asia and Bithynia.
  • The "Spirit of Jesus" (Acts 16:7) is used interchangeably with the "Holy Spirit" (Acts 16:6), emphasizing the Spirit's role as Christ's presence and agent.
  • Divine guidance isn't always positive direction; sometimes it involves clear prohibitions, requiring sensitivity and obedience from believers.
  • Paul receives specific direction through a vision, a common means of divine communication in Acts (Acts 16:9; see also Acts 9:10, 10:3, 18:9).
  • The plea "Come over to Macedonia and help us!" marks a pivotal moment: the gospel's strategic move into Europe (Acts 16:9).
  • The shift to "we" in verse 10 indicates that the author, Luke, joined Paul's missionary team at Troas. This is the first of the "we sections" in Acts.
  • The team's immediate response ("at once") demonstrates their conviction that the vision represented God's call and their readiness to obey (Acts 16:10).
  • Their conclusion ("concluding that God had called us") shows discernment and unified interpretation of the divine guidance (Acts 16:10).
Lydia's Conversion in Philippi

11 We put out to sea from Troas and sailed a straight course to Samothrace, the next day to Neapolis,12 and from there to Philippi, which is a leading city of that district of Macedonia, a Roman colony. We stayed in this city for some days.13 On the Sabbath day we went outside the city gate to the side of the river, where we thought there would be a place of prayer, and we sat down and began to speak to the women who had assembled there.14 A woman named Lydia, a dealer in purple cloth from the city of Thyatira, a God-fearing woman, listened to us. The Lord opened her heart to respond to what Paul was saying.15 After she and her household were baptized, she urged us, "If you consider me to be a believer in the Lord, come and stay in my house." And she persuaded us.

  • The journey describes the entry point into Europe: Neapolis (modern Kavala) and then Philippi (Acts 16:11-12).
  • Philippi's status as a "Roman colony" (Acts 16:12) is significant; it meant its citizens had Roman privileges, a detail important later in the chapter. It was primarily populated by retired Roman soldiers.
  • The missionaries sought a "place of prayer" by the river, likely because Philippi lacked a formal synagogue (which required ten Jewish men) (Acts 16:13). This shows their practice of seeking out religiously inclined people, even Gentiles.
  • Lydia was a "dealer in purple cloth," an expensive luxury item, suggesting she was a woman of some means and independence (Acts 16:14). Thyatira, her home city, was known for its dyeing guilds.
  • She is described as one "who worshiped God," indicating she was a Gentile God-fearer attracted to Judaism but not a full convert (Acts 16:14).
  • Luke explicitly states "The Lord opened her heart" (Acts 16:14), emphasizing divine initiative in conversion alongside human response to the gospel message. Compare with Luke 24:45.
  • Lydia's conversion led to the baptism of her entire "household" (Acts 16:15), which could include family, servants, and business associates. This pattern of household reception of the gospel is common in Acts (e.g., Acts 10:44-48, 16:33, 18:8).
  • Her immediate offer of hospitality demonstrates the practical outworking of her newfound faith and becomes crucial support for the mission (Acts 16:15).
Healing a Spirit-Possessed Slave Girl

16 Now as we were going to the place of prayer, a slave girl met us who had a spirit that enabled her to foretell the future by supernatural means. She brought her owners a great profit by fortune-telling.17 She followed behind Paul and us and kept crying out, "These men are servants of the Most High God, who are proclaiming to you the way of salvation."18 She continued to do this for many days. But Paul became greatly annoyed, and turned and said to the spirit, "I command you in the name of Jesus Christ to come out of her!" And it came out of her at once.

  • The missionaries encounter opposition rooted in the demonic and economic exploitation (Acts 16:16).
  • The "spirit of divination" is literally "a spirit, a Python" (Acts 16:16, NET note), linking it to the oracle at Delphi associated with the Greek god Apollo, often depicted as a serpent or dragon. This was a recognized form of pagan divination.
  • The girl's fortune-telling was profitable for her owners, highlighting the dehumanizing nature of slavery and the financial interests tied to pagan practices (Acts 16:16).
  • The spirit's declaration ("These men are slaves of the Most High God...") was technically true but disruptive and likely intended to discredit the missionaries or co-opt their message (Acts 16:17). Demons sometimes acknowledge truth (Mark 1:24, 5:7).
  • Paul's reaction is described as being "greatly annoyed" (Acts 16:18), perhaps because the spirit's testimony was persistent, distracting, and from an unclean source, potentially undermining their ministry.
  • Paul addresses the spirit directly, demonstrating authority over demonic powers through the name of Jesus Christ (Acts 16:18). Compare with Jesus' exorcisms (e.g., Mark 5:8).
  • The immediate departure of the spirit confirms the power inherent in Jesus' name and Paul's apostolic authority (Acts 16:18).
Paul and Silas Imprisoned

19 But when her owners saw their hope of profit was gone, they seized Paul and Silas and dragged them into the marketplace before the authorities.20 When they had brought them before the magistrates, they said, "These men are throwing our city into confusion. They are Jews21 and are advocating customs that are not lawful for us to accept or practice, since we are Romans."22 The crowd joined the attack against them, and the magistrates tore the clothes off Paul and Silas and ordered them to be beaten with rods.23 After they had beaten them severely, they threw them into prison and commanded the jailer to guard them securely.24 Receiving such orders, he threw them in the inner cell and fastened their feet in the stocks.

  • The primary motivation for the attack on Paul and Silas was economic loss, not religious or civic concern (Acts 16:19). When the profit disappeared, persecution began.
  • The owners incite action by appealing to anti-Jewish sentiment ("They are Jews," Acts 16:20) and civic pride/fear ("advocating customs not lawful for us Romans," Acts 16:21). Philippi's status as a Roman colony made accusations of anti-Roman activities particularly potent.
  • The accusations were vague ("throwing our city into confusion") and misrepresented the missionaries' message, which was spiritual, not political subversion (Acts 16:20-21).
  • Mob mentality influenced the magistrates, who acted hastily without a proper trial, violating Roman legal procedures (Acts 16:22). This injustice is highlighted later.
  • Paul and Silas suffered severe physical punishment (beating with rods, a punishment often reserved for non-citizens or slaves) and maximum-security imprisonment (inner prison, stocks) (Acts 16:22-24).
  • This suffering fulfills Jesus' predictions about persecution for his followers (Matthew 10:17-18) and demonstrates the cost of discipleship.
  • Luke and Timothy were apparently not arrested, perhaps because Paul and Silas were seen as the leaders, or possibly due to Luke's Gentile appearance or Timothy's youth.
The Philippian Jailer's Conversion

25 About midnight Paul and Silas were praying and singing hymns to God, and the rest of the prisoners were listening to them.26 Suddenly a great earthquake occurred, so that the foundations of the prison were shaken. Immediately all the doors flew open, and the bonds of all the prisoners came loose.27 When the jailer woke up and saw the doors of the prison standing open, he drew his sword and was about to kill himself, because he assumed the prisoners had escaped.28 But Paul called out loudly, "Do not harm yourself, for we are all here!"29 Calling for lights, the jailer rushed in and fell down trembling at the feet of Paul and Silas.30 Then he brought them outside and asked, "Sirs, what must I do to be saved?"31 They replied, "Believe in the Lord Jesus and you will be saved, you and your household."32 Then they spoke the word of the Lord to him, along with all those who were in his house.33 At that hour of the night he took them and washed their wounds; then he and all his family were baptized right away.34 The jailer brought them into his house and set food before them, and he rejoiced greatly that he had come to believe in God, together with his entire household.

  • Despite intense suffering, Paul and Silas respond with prayer and worship, demonstrating profound faith and joy in adversity (Acts 16:25). Their witness impacts the other prisoners.
  • God intervenes supernaturally with an earthquake that miraculously opens doors and loosens chains, yet prevents escape (Acts 16:26). This echoes Peter's release in Acts 12:7.
  • The jailer's immediate reaction is despair and attempted suicide (Acts 16:27). Roman guards faced severe penalties, often death, if prisoners escaped under their watch (cf. Acts 12:19).
  • Paul's concern for the jailer's life ("Do not harm yourself") shows compassion even towards his captor and prevents the suicide (Acts 16:28).
  • The jailer recognizes the divine power at work and perhaps connects it with the missionaries' message or the slave girl's earlier testimony. His fear shifts from professional failure to spiritual need (Acts 16:29).
  • He asks the fundamental question of salvation: "Sirs, what must I do to be saved?" (Acts 16:30). This may encompass physical deliverance initially, but Paul and Silas answer it spiritually.
  • The answer is concise and Christ-centered: "Believe in the Lord Jesus, and you will be saved" (Acts 16:31). Faith in Jesus is presented as the sole requirement for salvation.
  • The promise extends to the jailer's "household," suggesting that his faith would open the door for his family to hear and respond to the gospel (Acts 16:31).
  • Belief involves understanding: they "spoke the word of the Lord to him" and his household (Acts 16:32), indicating instruction preceded baptism.
  • The jailer's immediate actions demonstrate genuine repentance and faith: caring for Paul and Silas's wounds, receiving baptism with his household, offering hospitality, and experiencing great joy (Acts 16:33-34). This transformation mirrors Lydia's earlier response.
Paul Asserts His Roman Citizenship

35 At daybreak the magistrates sent their police officers, saying, "Release those men."36 The jailer reported these words to Paul, saying, "The magistrates have sent orders to release you. So come out now and go in peace."37 But Paul said to the police officers, "They had us beaten in public without a proper trial -even though we are Roman citizens -and they threw us in prison. And now they want to send us away secretly? Absolutely not! They themselves must come and escort us out!"38 The police officers reported these words to the magistrates. They were frightened when they heard Paul and Silas were Roman citizens39 and came and apologized to them. After they brought them out, they asked them repeatedly to leave the city.40 When they came out of the prison, they entered Lydia's house, and when they saw the brothers, they encouraged them and then departed.

  • The magistrates' decision to release Paul and Silas quietly might stem from guilt, fear of further unrest, or simply considering the matter closed (Acts 16:35-36).
  • Paul refuses the secret release and reveals his and Silas's Roman citizenship (Acts 16:37). Roman citizens had specific legal protections, including the right to a trial and exemption from scourging (flogging with rods).
  • Paul's demand is not for personal revenge but for public vindication and upholding the law. He insists the magistrates, who publicly humiliated them, must publicly escort them out, acknowledging the injustice (Acts 16:37). This could also protect the fledgling church in Philippi from future arbitrary actions.
  • The magistrates' fear upon learning of their citizenship confirms the seriousness of their illegal actions (Acts 16:38). Mistreating a Roman citizen was a grave offense.
  • The magistrates comply, apologize, and escort them out, fulfilling Paul's demand but still urging them to leave Philippi to avoid further trouble (Acts 16:39).
  • Before leaving, Paul and Silas prioritize encouraging the new believers at Lydia's house, demonstrating pastoral care even after persecution (Acts 16:40).
  • This incident establishes a precedent and potentially offers some protection for the Philippian church founded amidst these events, to whom Paul would later write the Epistle to the Philippians.

The Scriptures quoted are from the NET Bible® https://netbible.org copyright ©1996, 2019 used with permission from Biblical Studies Press, L.L.C. All rights reserved

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