CHAPTER 16
On the catechesis of Timothy, and on Paul's coming into Macedonia by revelation; in which concerning the faith and salvation of a certain woman Lydia; concerning the healing of a girl possessed by the spirit of Python, through whom the masters laid hands on Paul. Concerning the earthquake and miracle that occurred there, and how the jailer, having believed in that same night, was immediately baptized, being perfectly at ease, because, having been summoned, the apostles then came out of the prison.
Acts 16:1-5 He went on to Derbe and Lystra. And behold, there was a disciple there named Timothy, the son of a certain Jewish woman who was a believer, but his father was a Greek; who was well spoken of by the brethren who were in Lystra and Iconium. Paul desired him to go forth with him; and he took and circumcised him because of the Jews who were in those places, for they all knew that his father was a Greek. And as they passed through the cities they were delivering to them to observe the doctrines which had been decided by the apostles and elders who were in Jerusalem. The churches therefore were strengthened in the faith, and were increasing in number daily.
He called the abstaining of the sacrifices “ doctrine s,” from sexual immorality and from blood, and from what is strangled; which he sees as a condition for canonical life 1 . For these order a temperate life and are fitting for rational people.
Acts 16:6-8a Having passed through Phrygia and the region of Galatia, being forbidden by the Holy Spirit to speak the word in Asia, when they came to Mysia they attempted to travel into Bithynia, and the Spirit did not allow them. Having passed by Mysia, they went down to Troas.
In Asia and Bithynia the Spirit forbids the apostles to speak the word , foreknowing that the heresy of those who fight against the spirits will prevail.
Acts 16:8b And a vision appeared to Paul during the night. A certain man of Macedonia stood, urging him and saying, "Cross over into Macedonia and help us."
No longer through an angel as with Philip or Cornelius, but through a vision it appears to Paul more humanly. For there persuasion is easy, more human; there, however, great force, more divine. Since he was only about to preach, it appears to him as a dream for this purpose. But he did not presume to preach; for by this the Holy Spirit reveals. For, he says, when they came, they attempted to go through Mysia and Bithynia, and the Spirit did not allow them. For the Spirit did not work even the easy things, but a vision sufficed. [AMMONIUS]
Acts 16:9-12 When he saw the vision, we immediately sought to go into Macedonia, concluding that the Lord had called us to preach the gospel to them. So, having set sail from Troas, we ran a straight course to Samothrace, and on the next day to Neapolis, and from there to Philippi, which is the foremost city of that part of Macedonia, a colony; and we remained in that city for some days.
Notably, Luke was with Paul in those cities, as appears from these words in which he includes himself at the same time, saying: We sought , we came by a straight course, and other similar things. [AMMONIUS]
Acts 16:13-15 On the day of the Sabbath we went outside the city, beside a river where it was customary to pray; and, sitting down, we spoke to the women who had gathered. A certain woman named Lydia, a seller of purple from the city of Thyatira, a worshiper of God, listened. The Lord opened her heart to attend to what was said by Paul. When she was baptized, and her household as well, she urged us, saying, "If you have judged me to be faithful to the Lord, enter into my house and stay." And she compelled us.
Not only where the synagogue was, but also outside they prayed, as if separating some particular place for this purpose, namely the Jews being excessively given to bodily things. Or rather, perhaps there was no synagogue there because of the thin population; beside the river outside the city the supposedly pious used to meet secretly. [CHRYSOSTOM]
He calls Neapolis the present Christopolis 2 .
Acts 16:16-25 Now as we were going to the place of prayer, a certain slave girl possessed with a spirit of foretelling met us, who brought her masters much gain by fortune-telling. This girl followed Paul and us, crying out and saying, “These men are servants of the Most High God, who proclaim to us the way of salvation.” And she did this for many days. But Paul, being 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 of her that very hour. But when her masters saw that the hope of their gain was gone, they seized Paul and Silas and dragged them into the marketplace before the rulers. And bringing them to the magistrates they said, “These men, being Jews, exceedingly trouble our city, and teach customs which it is not lawful for us to receive or to observe, being Romans.” Then the multitude rose up together against them; and the magistrates tore off their clothes and commanded them to be beaten with rods. After they had laid many stripes on them, they threw them into prison, charging the jailer to keep them safely. Having received such a command, he thrust them into the inner prison and fastened their feet in the wood. But at midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them; and the chains were heard.
Python is said to be a woman who used to sit upon the tripod of Apollo with its legs spread, then in this way a corrupt spirit from below entering her and passing through her genital parts would fill the woman with madness, and with her hair unbound would set her to rave beneath this, and force foam from her mouth, and therefore in the state of wickedness, utter the words of madness. But why did this demon also speak these things? It wished to make its testimony believable concerning the future. For if Paul had accepted that, he would certainly have deceived many even of the believers, as though received by him. Therefore he permits those things to be said which act against him in order to establish his own; and by the relinquishing of his own he makes use of it for the ruin of others. Accordingly Paul at first did not indeed admit, but despised, unwilling to rashly rush forward to the standards. But when he persisted in doing this, and had made the matter his own, then he ordered him to go out. [CH RYSOSTOM]
Paul says, that is, stirred up and distressed, having noticed even by her face that she spoke the truth, ordered the demon to come out of her: teaching us that we should not accept demons under the ploy of bearing testimony to the truth, but should shut off every path of deceit from them, and close our ears to all that belongs to them. [SEVERUS]
Acts 16:26 And suddenly there was a great earthquake, so that the foundations of the prison were shaken; and immediately all the doors were opened, and the chains of all were loosed.
An earthquake struck so great that it awakened the prison guard; indeed the doors were opened , so that he might marvel at what had happened and believe. For these things were not done for display, but for salvation. Were not these seen before by those who were bound? For otherwise certainly all would have fled.
Acts 16:27-36 The jailer, becoming wise and seeing the prison doors open, having taken up a sword was about to kill himself, thinking the prisoners had escaped. But Paul cried out with a loud voice, saying, “Do yourself no harm, for we are all here.” Then he asked for light and sprang in, and, becoming trembling, fell down before Paul and Silas; and leading them out he said, “Sirs, what must I do to be saved?” They said, “Believe on 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 in that hour of the night and washed their wounds, and he himself was baptized, and all his household immediately. And having brought them up into his house, he set food before them, and rejoiced, having believed in God with his whole household. But when it was day, the magistrates sent the jailers, saying, “Release those men.” The jailer reported these words to Paul, that the magistrates had sent to have you released. Now therefore go in peace.
“ The jailer, becoming wise .” This is Stephanus, whom Paul mentions in his First Letter to the Corinthians. (1 Cor. 1:16)
Acts 16:37-40 But Paul said to them, “Having beaten us publicly without trial, being Romans, they have taken us into custody, and now they secretly cast us out? For no; but let them come themselves and bring us out.” The rod-bearers reported these words to the generals. And they were afraid, having heard that they were Romans. And coming, they entreated them; and after leading them out they asked them to depart from the city. And when they had come out of the prison they entered into Lydia, and having seen the brothers they exhorted them and went away.
“ They beat us publicly .” He shows a twofold protest when he says: Therefore they beat us publicly, etc., because both the Romans and the cause being proclaimed and the public manner. For he often frames human reasons with indulgence, for fear that he appear dismissed as one condemned by judgment, or as one who had sinned, and for fear that the matter be ascribed to their favor. [CHRYSOSTOM]
Knowing also that it is right to be subject to princes and powers, he called himself a Roman. For perhaps the emperor of the Romans held all the land, even Judea. For they themselves paid tribute to Caesar: not adding to the Roman principality and dominion, as other Jews, misleading themselves, who said that God alone was the true King and not a man; yet in fact as offshoots they were subject and paid tribute: denying the name indeed, but in fact subject; whom even Vespasian attacked as if not subject. [AMMONIUS]
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Translator notes for Acts chapter 16.
1. Κανονικῆς ζωῆς is a Greek phrase that translates to "canonical life" or "regular/ordered life." It is most frequently used in theological, ecclesiastical, or historical contexts, particularly within the Eastern Orthodox tradition.
2. Ancient Neapolis, famously known as the first European landing place of the Apostle Paul, was later renamed Christoupolis (or Christopolis, meaning "City of Christ") during the Early Middle Ages.