Acts 16:1

Act_16:1-12. Paul revisits derbe and lystra, chooses Timothy for a companion in his mission, and circumcises him. They pass through Phrygia and Galatia, and come into Mysia and to Troas. By a vision Paul is called into Macedonia. He crosses the sea and remains some days at Philippi

1. to Derbe and Lystra] Thus beginning the revisiting spoken of in Act_15:36. See notes on Act_14:6.

was there] The verb does not make it certain that Lystra, to which ἐκεῖ is most naturally referred, was the birthplace of Timothy, but only his home at the date of Paul’s visit. He must however have resided there a good while to have earned the favourable report of the people both of that place and Iconium.

named Timotheus] The Timothy to whom St Paul addresses two Epistles and who was the companion of his labours in this journey until his return into Proconsular Asia (Act_20:4). He was the son of a Jewish-Christian mother, and his father was a Greek, whether a proselyte of the gate or not, we are not told. The mother’s name was Eunice (2Ti_1:4) and the grandmother’s Lois. Timothy is spoken of as a fellow-worker with St Paul (Rom_16:21). From 1Co_4:17 we find that he was St Paul’s messenger to that church, and he is joined with that Apostle in the greeting of 2nd Corinthians. He also went to and fro between St Paul and the church in Thessalonica (1Th_3:2; 1Th_3:6) and must have been at Rome with St Paul, soon after the Apostle’s arrival there, for he is mentioned in the Epistles to the Philippians (Act_1:1, Act_2:19), to the Colossians (Act_1:1) and to Philemon (Act_16:1). An imprisonment which he underwent is alluded to (Heb_13:23), but we cannot be certain when or where it was. According to tradition (Eus. H. E. iii. 14) he was the first bishop of Ephesus, and is said to have suffered martyrdom at the hands of the populace (Niceph. H. E. iii. 11).

the son of a certain woman, which was a Jewess, and believed] More strictly and according to the oldest texts, “the son of a Jewess which believed.” (So R. V.) Her earnest education of her son in the holy Scriptures (2Ti_3:15) from his early youth marks the character of the woman, and makes it probable that the husband of such a woman was at least a proselyte of the gate. Timothy’s father is so little mentioned that it seems likely he had died early.

a Greek] i.e. a Gentile by birth. The word was used widely of all who were not Jews.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Act_16:1-3

Then came he to Derbe and Lystra: and behold a certain disciple was there, named Timotheus.

Timotheus

1. The first of Pauls missionary journeys reached its furthest limit at Lystra--the most uncivilised place he ever visited. Even here, however, he left a Church which he now found standing steadfast, and among its members a youth of peculiar promise, who bore the now famous name of Timothy.

2. On the mothers side Timothy was a Jew. Both mother and grandmother were devout, and it is therefore surprising that his father was a Greek, and probably a heathen. Mixed marriages were held in horror by orthodox Jews. At Lystra, however, Jews were few, and the rigour of custom must have been relaxed. Timothy had never been circumcised. But what might escape remark in Lycaonia, would prove a scandal elsewhere; and with his usual practical judgment, Paul took and circumcised him before he led him forth to work.

3. The spiritual ancestry of Timothy is as clearly marked as the natural. Prepared for the willing reception of the gospel by the godly education of his childhood, he became Pauls own son in the faith. In the interval between the two visits he had advanced to a character of marked ability and usefulness. Paul, always on the watch for helpers, saw the materials lying ready for a noble missionary life. Him would Paul have to go forth with him. And with this period we connect the numerous allusions to his ordination service. The Church appears gathered in solemn assembly. He makes a good profession before many witnesses. Then the apostle explains the labours and the risks of the Christian warfare, and charges his son to be brave, patient, and believing. The laying on of hands succeeds; and the prayer of the Church rises to heaven on his behalf. Nor in vain; for to that moment is referred the special anointing of the Spirit which fitted the young man for his future ministry. And, amid smiles and tears, we see him going forth into the great world, in the footsteps of the Captain who had chosen him to be a soldier.

4. Timothys work constantly widened in range and in importance. Very young when he went out with Paul, it was fitting that he should at first remain in the background. But, from references in the epistles, we discover how usefully and industriously he was employed. From Corinth he is sent to the Thessalonians, to establish and comfort them in their faith. From Ephesus he is sent to the Corinthians to bring them into remembrance of the truth they seemed to have forgotten. He passed through his apprenticeship in a loyal and loving spirit; and presently rose to be a master, with enterprises of his own. Still comparatively young, he is left at Ephesus with an Herculean task on his hands. He becomes the recognised successor of the great apostle, invested with an authority hardly inferior to his own. When that apostles end draws near, and he seeks someone to be his comforter and executor, it is to Timothy that the summons is sent; and we learn, from the Epistle to the Hebrews, that he was imprisoned for Christ, and, if tradition is to be trusted, he died at last a martyrs death in the streets of his own turbulent Ephesus.

5. With little beyond allusions to guide us, it is difficult to decide on Timothys qualities. His bodily health was feeble, and required stimulants; his natural disposition appears to have been as sensitive as Pauls, and perhaps deficient in forwardness and courage. The situation of affairs at Ephesus was at the time extremely difficult and even dangerous. The bravest might easily have lost heart in such an atmosphere, and would have needed to sustain him every motive which an apostle could supply. Paul did not think meanly of his follower. On the contrary, he speaks of his unfeigned faith, his unwearied service, his strict fidelity. He declares that in all the chosen hand of his fellow labourers there is none so disinterested, so full of sympathy, so much after his own heart. More dazzling names than his are to be seen in the firmament of the early Church; Apollos flames across the sky, leaving behind the brilliant sparks of his Alexandrian rhetoric: but the star of Timotheus brains on with a gentle, gracious, and unfading lustre, holding forth the word of life.

6. Whatever the contrast between Timothys mission and ours, his character is one which, in its strength, its modesty, and its devotedness, may be ours. Character is a building of which God is the architect, and all the designs are His. But the building rises stone on stone, and is the work of many different hands; and it is useful to inquire what influences we can trace as helping to make this man what he was.

(1) One was the Bible. From a child it had been his great lesson book. And now, in this great age of making books, where, by common confession, is there a book that will do for character what the Bible does?

(2) No less helpful were personal influences. The Bible is the best of books; but the character of those who teach it adds immensely to its power. Now the earliest Scripture lessons of Timothy were mingled with the happy associations of hours spent at the feet of his grandmother Lois and his mother Eunice. When they and he were parted, the same good work was carried on by apostolic hands. How much may be done to impart interest and impressiveness to the Word of God! The desire to see her child become another Timothy lives in many a Christian mothers heart: does not the power to make him so, under the Divine blessing, lie largely in her hands? The Bible class, wisely conducted, becomes the very garden of the Lord, where the young plants are nourished to a full stature and strength.

(3) Yet, after all, the main human force at work in the formation of Timothys character was Timothy himself: for the determining will was his own. (W. Brock, jun.)

Timothy; or maternal goodness

I. Timothys beauty of character is traceable throughout his life. He was not converted from sin and shame in mature life. From a child he knew the Holy Scriptures experimentally, as well as being the founts of doctrine and the rules of conduct. A young man, just budding into strength and freedom, he became a Christian, whose character endeared him to the community of which both his grandmother and mother were distinguished ornaments, and whose gifts, exercised and proved, commanded the Churchs admiration. Every way it is important that the young should feel that their youth belongs to Christ. It is contrary to the spirit and intention of our holy religion to treat them as the subjects of a depravity which must have its way, and consign them to years of separation from God. A young soul may be rendered hopeless of spiritual good through misrepresentation of the actual facts of life. Children naturally fall into what you say they are. The Saviour of men is the Saviour of the young. He who took them in His arms and blessed them, is always longing for the homage and affection of fresh, young hearts. He deprecates one hour spent in the service of evil. The history of Timothy proves the possibility, and shows the beauty of Divine life in youth.

II. the sacred influence of a mothers piety. Eunice was a Jewess--and to the unfeigned faith which dwelt in her is to be traced the spiritual development of Timothy. How many of the most renowned of the Churchs heroes have been born again through the prayers and example of pious mothers! We think of Jochebed, Hannah, Mary, Salome, etc. As a mother is her childs world, it is evident that on her must depend its first impressions. As she is kind and gentle, graceful and sweet, pure and devout, or the reverse, so will her childs life be. How mothers should cultivate their own hearts and watch over their own doings!

III. The home hindrances of Timothys spiritual life. His father was a Greek, which indicates not only the diversity between himself and wife, as of different races, but that his wife believed, and he remained an idolater. This divergence had of necessity to be made manifest to the child. The mother taught him the truths of the religion his father despised. It is a picture on which, even in these days, we are often called to look. There was sometimes sorrow in the house, because there was no spiritual sympathy. The strength of his mothers faith and love were enough to overcome this hindrance. But it is not always so. Sometimes the dead weight of a godless husband or wife is sufficient to drag down and crush the goodness which is allied with it. The waters wear the stones, and sometimes the marriage bells ring the knell of the spiritual life and profession. (W. H. Davison.)

Paul and Timothy

I. Paul took Silas with him, but he could not give up a man like Barnabas and think no more about him. He who can forget old friends is no apostle of Jesus Christ. Besides, Paul was going again to the churches. The people would ask about Barnabas. We ask questions that open graves and heart wounds. The man who has not seen you for years asks you how that sweet little boy of yours is, and it seems to you incredible that a grief that filled your house with darkness had not made itself known to your friend. What must Pauls answer have been? He was a faithful man true as steel: he knew not the genius of equivocation and the fine art of telling lies. We have to account for old associations being ruptured, we have to explain new faces and new relationships.

II. Paul came to Derbe and Lystra, and found a certain disciple named Timotheus. Long ago we read about a young man whose name was Saul. We begin in obscurity, we are pointed at as hardly to be identified. If the foolish tree could be taking itself up in order to show its antecedents, it would soon be killed. All that we have to do is so to lift ourselves up in Gods light and rain, as to bring forth fruit. We may be now nothing more than certain disciples, but we may still be disciples.

III. Timothy was the son of a Jewess and a Greek. Happy man, to stand between two civilisations! What must the boy have been? Two such fires meeting in his blood; two such histories recounting themselves in his memory! How able to look well round him and to understand the mystery of Law and the mystery of Beauty! His religion might go up into superstition, his philosophy might develop into scepticism and sneering; if he touched Christ, he touched One who to the Jew was a stumbling block and to the Greek foolishness, but to the believing Timothy the power of God and the wisdom of God. We ourselves see this double relationship sometimes in life. Your mother prayed--your father never prayed. You are a child of the night and of the day, and you feel it, and sometimes you are plunged in the darkness of the one parentage, and sometimes you are away on the bright broad wings of the other into the light. But is it possible that a Jewess could marry a Greek? I should have said, No, but for what you have done.

IV. Timothy was well reported of. Character is very subtle. Timothy never asked any man to speak well of him, and yet no man could speak ill of the youth. Do not appeal to one anothers charitable judgment for a character, but so live that character will come. Live your character; do not be painted as good men, but paint your own character in your own blood.

V. Him would Paul have to go forth with him. Paul could not do without youth. A young man can run, and is not burdened with a sense of his own respectability. God bless the young life! There are those who would snub the youthful soul, and never permit him to be seen or heard. Paul loved the young, and would never give them up so long as they were true; but if ever they began to prove themselves fickle, he would give them up and their uncle Barnabas with them. A soldier could not do with a coward; only be true, and Paul would be your lifelong friend.

VI. He took and circumcised Timothy. This from Paul, who would not circumcise Titus! But the reason is given (verse 3). It was therefore no breach of the apostles stern policy that, under circumstances so peculiar, he should respect a temporary prejudice. Now they start, Paul, and Silas, and Timotheus (verse 4). Do not be afraid of the word Decrees; they were decrees of liberty. What they signed was the Magna Charts of the Church; freedom centred in God and in the Cross. Christs followers are not lawless; they have decrees to keep. The spirit of authority is the spirit of rest when it brings with it the assurance that the authority is not arbitrary but rational, not local but universal, not imperfect but Divine. VII. So were the churches established, etc. These are the true results which accompany every true mission--edification first, and evangelisation second. (J. Parker, D. D.)

Trained from childhood

As Alexander the Great attained to have such a puissant army, whereby he conquered the world, by having children born and brought up in his camp, whereby they became so well acquainted and exercised with weapons from their swaddling-clothes, that they looked for no other wealth or country but to fight; even so, if thou wouldst have thy children either to do great matters, or to live honestly by their own virtuous endeavours, thou must acquaint them with painstaking in their youth, and so bring them up in the nurture and admonition of the Lord. (Cawdray.)

Children, cost of training cheap in the long run

An Englishman visiting Sweden, noticing their care for educating children, who are taken from the streets and highways and placed in special schools, inquired if it was not costly. He received the suggestive answer, Yes, it is costly, but not dear. We Swedes are not rich enough to let a child grow up in ignorance, misery, and crime, to become a scourge to society as well as a disgrace to himself. (The Lantern.)

Early impressions permanent

I stood in a house in one of the Long Island villages, not long ago, and I saw a beautiful tree, and I said to the owner: That is a very fine tree; but what a curious crook there is in it. Yes, said he; I planted that tree, and when it was a year old, I went to New York, and worked as a mechanic for a year or two, and when I came back I found they had allowed something to stand against the tree, and so it has always had that crook. And so, I thought, it was with the influence upon children, If you allow anything to stand in the way of moral influence against a child on this side or that side, to the latest day of its life on earth and through all eternity it will show the pressure. No wonder Lord Byron was bad. Do you know his mother said to him, when she saw him one day limping across the floor with his unsound foot: Get out of my way, you lame brat! What chance for a boy like that? (T. De W. Talmage, D. D.)

Early piety, importance of

The most important ten years of human life are from five to fifteen years of age. The vast majority of those who pass twenty irreligious are never converted at all Dr. Spencer tells us that, out of two hundred and thirty-five hopeful converts in his church, one hundred and thirty-eight were under twenty years, only four had passed their fiftieth year. I have been permitted during my ministry to receive nearly one thousand persons into the Church on confession of their faith, and not one dozen of these had outgrown their fiftieth year. I did indeed once baptise a veteran of eighty-five, but the case was so remarkable that it excited the talk and wonder of the town. Such late repentances are too much like what the blunt, dying soldier called flinging the fag end of ones life into the face of the Almighty. (T. L. Cuyler, D. D.)

Children early taught idolatry

The heathen mother takes her babe to the idol temple, and teaches it to clasp its little hands before its forehead, in the attitude of prayer, long before it can utter a word. As soon as it can walk, it is taught to gather a few flowers or fruits, or put a little rice upon a banana leaf, and lay them upon the altar before the idol god. As soon as it can utter the names of its parents, so soon it is taught to offer up its petitions before the images. Who ever saw a heathen child that could speak, and not pray? Christian mothers, why is it that so many children grow up in this enlightened land without learning to pray?

Mother, influence of

The mother of the Beechers prayed during life and in death, that her children might be trained up for God. One of her journals contains this simple record--This morning I rose very early to pray for my children, and especially that my sons may be ministers and missionaries of Jesus Christ. What has been the result? That for all her children her prayers have been answered. Her five sons are all ministers and missionaries of Christ. One of them she has welcomed to heaven; another is now the most powerful preacher in America; and her daughter, Mrs. Beecher Stowe, is, by her writings, not less widely or favourably known. (W. Landels, D. D.)

Mother, influence of

Someone asked a man of wisdom when the education of a child should be commenced? Twenty years before his birth, by educating his mother, was the reply. (Christian Advocate.)

Mother, influence of

Upon a tombstone erected by a family of children was the inscription Our mother; she always made home happy. When Madame Campan asked Napoleon what was the great want of the trench nation, his reply was Mothers.

Mother, prayers of a

Samuel Budgett was about nine years of age, when, one day passing his mothers door, he heard her engaged in earnest prayer for her family, and for himself by name. He thought, My mother is more earnest that I should be saved than I am for my own salvation. In that hour he became decided to serve God, and the impression thus made was never effaced. (W. Arthur.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Act 16:1-3. Then — When he had passed through the regions of Syria and Cilicia; came he to Derbe and Lystra — At which places he had preached the gospel in his former progress. And a certain disciple was there, named Timotheus — As Paul (2Ti 3:10-11) speaks of Timothy as having been a witness of his sufferings at Lystra, and we read nothing of any remarkable sufferings which he endured in this his second progress through these parts, it is probable that Timothy was converted by him in his former journey, and was a spectator of what he then suffered at Lystra,

(see chap. Act 14:19-20,) and that Paul then began to have some acquaintance with him. The son of a certain believing Jewess, but his father was a Greek — These circumstances are mentioned as worthy of note, because he afterward became a very considerable person in the church, as well as a faithful and useful friend to the apostle. Who was well reported of, &c. — Was spoken of; by the brethren at Lystra and Iconium — As an eminently serious and devout young man, who had been remarkable for his early piety, having been trained up by his good mother and his grandmother in an acquaintance with the Holy Scriptures from his childhood, 2Ti 1:5; 2Ti 3:15. Him would Paul have to go forth with him — As an assistant in his work, being directed herein by the Holy Ghost, 1Ti 1:18; and, to qualify him for the office, he conferred on him the extraordinary gifts of the Spirit, and had him solemnly set apart for the ministry by the presbytery, or eldership, of Lystra, 1Ti 4:14. For, in his former journey, he and Barnabas had ordained elders in every city. Withal, designing to employ Timothy in preaching to the Jews, he circumcised him; because he knew the Jews would not have respected him as a teacher, if they had taken him for an uncircumcised Gentile. This is that Timothy, whose teachableness and tears made such an impression on the apostle’s mind, that he never forgot them, 2Ti 1:4; who attended Paul in many of his journeys; and who, in respect of his love to Christ, and zeal for the advancement of the gospel, was like-minded with Paul, Php 2:20; so that he was his genuine son; and, as a son serveth with his father, so he served with the apostle in the gospel. On all which accounts, he was of such consideration among the disciples, and also so exceedingly esteemed by Paul for his knowledge and piety, that he allowed him to join him in some of those epistles which he wrote to the churches: while, at the same time, the apostle so greatly honoured him, as to write to him two most excellent letters, found in the canon of Scripture, which bear his name.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

2. Paul at Derbe and Lystra—Timothy called—Through Phrygia, Galatia, and Mysia, to Troas, Act_16:1-8.

Paul now, with a companionship ready to second his own heroic spirit, starting from ANTIOCH, revisits his four posts of Christianity in Asia Minor, and then for awhile pauses, soon to plume himself for a bolder flight. He starts forth thence, Spirit-guided, and finds his way to the Hellespont, dividing the continents, and crosses over into Europe. He plants the first known Church in Europe. PHILIPPI in Macedonia, enjoys that imperishable precedence. Thence, cutting through Southern Greece, he visits ATHENS, the home of ancient classic genius, and CORINTH, the abode of the most voluptuous Grecian refinement. Thence returning, passing through Ephesus, he rallies back to the centre whence he took his first commission, and his second starting-point, ANTIOCH, Act_18:22.

1. Came he—Paul is now viewed by Luke as the man; Silas as his second, and Timothy will soon be his minister, as John Mark was once invited to be.

Derbe and Lystra—Leaving Antioch by crossing over the bridge of the Orontes, our apostle, with his new coadjutor, passes into his native Cilicia through what was called the Syrian Gates, being a narrow gorge between the mountains, affording the sole entrance. (See map.) His present mission at his native province done, he would pass out through the Taurus range by the Cilician Gates, another memorable gorge. He would then enter the great Lycaonian plain, and soon find his late founded Churches, commencing at the point of his former termination, Derbe.

Timotheus—(See note on Act_14:20.)

A Greek—Though the law forbade a Jew to take strange or foreign wives, it was not stringent against a Jewess’ marrying a Gentile husband, like Esther.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL REMARKS

Act_16:1. Derbe and Lystra (see Act_14:6) are now visited by Paul and Silas in reverse order to that followed in the first journey. There meant Lystra, not Derbe, as has been wrongly inferred out of Act_20:4. The son of a certain woman, etc., should be, the son of a believing Jewish woman, whose name was Eunice, the daughter of Lois (2Ti_1:5), both pious females who instructed him in the Scriptures (2Ti_3:15), but of a Greek father, whoError! Hyperlink reference not valid. may have been a proselyte, and was certainly uncircumcised.

Act_16:2. Well reported of by the brethren that were at Lystra and Iconium.—This may well have been if Timothy had been converted on the occasion of Paul’s first visit to the former city, and if since that he had been engaged in evangelistic labours both there and in Iconium.

Act_16:3. Circumcised him.—Whether by Paul’s own hand (Meyer, De Wette), or by that of another (Neander) is immaterial. Any Israelite might perform the rite, though no heathen could (see Riehm’s Handwörterbuch des Biblischen Altertums, art. Beschneidung). On the seeming inconsistency of this act with Paul’s refusal to circumcise Titus (Gal_2:3), see “Homiletical Analysis.”

Act_16:4. The mention of the decrees confirms the historic credibility of chap. 15.

HOMILETICAL ANALYSIS.

Act_16:1-5. Paul and Silas in Lycaonia; or, Meeting with Timothy

I. The missionaries and the Churches.—

1. The Churches visited by the missionaries. Derbe, Lystra, and Iconium, which are mentioned in reverse order from that in which they were first introduced

(14), because on this occasion Paul and his companion approached them from Tarsus by travelling, most likely, through the Cilician gates. “And if indeed Paul and Silas took this route, and passed through the narrow gorge, under its frowning cliffs of limestone, clothed here and there with pine and cedar, which to the Crusaders presented an appearance so terrible that they christened it the Gates of Judas, how far must they have been from imagining, in their wildest dreams, that their footsteps—the footsteps of two obscure and persecuted Jews—would lead to the traversing of that pass centuries afterwards by kings and their armies” (Farrar, The Life and Work of St. Paul, i. 456).

2. The special work done by the missionaries. Twofold.

(1) Confirming the Churches (Act_15:41), doubtless by preaching (see Act_15:32; Act_15:41).

(2) Delivering them the apostolic decrees (Act_16:4), presumably with exposition and enforcement on the part of both Paul and Silas.

3. The result of their labours in the Churches.

(1) Intensive: establishment or strengthening in the faith, in the belief, love, and practice of the truth.

(2) Extensive: increase in number daily, first of believers and next of Churches.

II. Paul and Timothy.—

1. Details of Timothy’s history.

(1) His birthplace. Not Derbe (Neander), but Lystra (see Act_20:4).

(2) His parentage. His father a Greek; whether living, or dead, and, if living, whether a proselyte, or a heathen, cannot be told. If alive and a proselyte, he was most likely uncircumcised. His mother a believing Jewess, by name Eunice, the daughter of Lois (2Ti_1:5), also a Christian disciple. Mixed marriages, condemned by Paul (1 Corinthians 7), “were far less strictly forbidden to women than to men” (Farrar).

(3) His character “well reported of by the brethren that were at Lystra and Iconium.” Supposing him to have been converted during Paul’s first visit to Lystra (Act_14:8), he would at the time of Paul’s second visit be a disciple of three or four years’ standing, and during the interval may have given ample proof both at Lystra and Iconium of his interest in the cause of the gospel.

2. Paul’s desire to have him as a colleague in the ministry (compare 2Ti_4:5). This may have arisen from a variety of motives. Paul may have

(1) considered him from his talents and graces eminently qualified for the work; or

(2) felt drawn towards him from the fact that he (Paul) had been the means of his conversion (1Co_4:17; 1Ti_1:2; 1Ti_1:8; 2Ti_2:2); or

(3) recognised in his mixed Jewish and Greek descent, a circumstance calculated to be helpful in propagating the gospel in such mixed communities as were about to be visited; or

(4) wished to have a third companion in place of John Mark, as already he had Silas in room of Barnabas. (See further “Hints” on Act_16:3.)

3. Paul’s conduct in causing him to be circumcised.

(1) The reason. “Because of the Jews that were in those parts; for they all knew that his father was a Greek.” In Paul’s estimation it would have hindered Timothy’s and perhaps his own usefulness among the Jews had he accepted as a colleague one of Jewish descent who was not circumcised. In other words, it would have looked strange that Paul should ask of Timothy (a half Jew) less of conformity to the law than was demanded of a heathen who became a proselyte of righteousness.

(2) The consistency. Paul’s conduct in circumcising Timothy—whether with his own hand or by that of another is uncertain—has been pronounced irreconcilable with his refusal to circumcise Titus (Gal_2:3). Of course, if Titus was circumcised (Farrar, The Life and Work of St. Paul, i. 412–420), the subjection of Timothy to the same ritual requires no explanation; but if, as most hold, Titus was not circumcised, then no apology is needed further than to say, the circumstances were entirely different. To have yielded in the case of Titus would have been to concede the obligatory character of circumcision for Gentiles as well as Jews; to have left Timothy uncircumcised would simply have prevented him from finding access to the Jews. Paul acted on the principle laid down in 1Co_9:20.

4. Timothy’s ordination to the work of the ministry. Not mentioned in the Acts, this may be gathered from the pastoral epistles (1Ti_4:14; 2Ti_1:14).

Learn.—

1. The value of a pious mother.

2. The advantage of early conversion.

3. The influence of a good name.

4. The duty of becoming all things to all men in order to gain some.

5. The benefit that flows from a peaceful disposal of controversies.

HINTS AND SUGGESTIONS

Act_16:1. A Certain Disciple named Timothy.

I. The son of a pious mother.—The advantage of being descended from godly parents. The influence of good mothers. The power of heredity in religion.

II. A student of the word of God.—Instructed in the Scriptures from his youth. Value of Bible education. The profit of beginning early.

III. A disciple of Jesus Christ.—Circumstances that favoured his conversion—his birth and education in a pious home. What presumably led to his decision for Christ—listening to Paul’s preaching, possibly witnessing Paul’s stoning (Act_19:19). Advantages of early conversion—greater happiness, longer usefulness, higher advancement in grace.

IV. A preacher of the gospel.—A. fitting termination to Timothy’s career. The noblest occupation a young man can follow.

The Pious Mothers of the Bible.

I. Jochebed, the mother of Moses.

II. Hannah, the mother of Samuel.

III. Mary, the mother of Jesus.

IV. Salome, the mother of Zebedee’s children.

V. Eunice, the mother of Timothy.

Mixed Marriages.

I. Not permissible to Christians (2Co_6:14).

II. Seldom beneficial to either party. The Christian more likely to become unchristian than vice versâ.

III. Not to be dissolved, if formed before the conversion of either (1Co_7:10).

Act_16:3. Paul’s Companions on the Second Missionary Journey.—

1. Silas, or “Silvanus, as Paul constantly names him, was an older man (than Paul), who had already made his appearance in foreign Churches as a prophet and teacher, and Paul constantly speaks of him as an associate of equal rank with himself. A prophet of the mother Church, who in the moment of general falling away steps manfully forward upon Paul’s side, must also have been an energetic and whole-souled man, of stronger tenacity than Barnabas and the others, and that Paul always speaks of him as a co-founder with himself of the Churches established in this period shows that he was to the apostle even more than an assistant. Then, if Silas was a sufficient compensation for Barnabas, who had departed to Cyprus, on the other hand Paul contemplated supplying the lack of John Mark through the taking with him of a younger man. For whilst the disciples of Jesus were accustomed to set forth two and two, Paul preferred, for various reasons suggested by the aim of his mission, that his travel company should consist of three. As he formerly journeyed with Barnabas and Mark, and on the present occasion travelled with Silas and Timothy, so worked he afterwards with Titus and Timothy in Macedonia and Achaia, and again with two, Luke and Aristarchus, sailed to Rome.”

2. Timothy. “The fresh young comrade whom the two older men now took with them was even then famed among the Christian Churches in Derbe, Lystra, and Iconium. Of no apostolic scholar is so concrete a picture handed down as of Timothy.… Through the pastoral epistles to Timothy we possess a complete tradition concerning Timothy which nevertheless may perfectly well include in itself elements of true history.… But in any case, out of Paul’s own letters (i.e., his acknowledged epistles), it is clear that Paul could entrust even difficult commissions to ‘the son of his heart, his beloved son in the Lord.’ Fixing our eyes exclusively on Paul’s own expressions concerning Timothy, we can see that modesty and even shyness were fundamental features in his character, so that Paul occasionally bespeaks for him a friendly reception that he might be able to appear amongst those to whom he is sent without fear (1Co_16:10). Forceful natures, like Paul, are often conscious of an inward attraction towards such quiet and gentle helpers; and just for this reason Paul rated the modest Timothy far above all his other fellow-labourers (Php_2:20). Nor was he deceived in him, since in persecution and bonds the younger disciple remained true to him when stronger natures fell away, and even after the apostle’s death he belonged to the best-known travelling preachers of the second generation (Heb_13:23). Tradition has endowed Timothy like another Achilles with eternal youth, so that in the epistles to Timothy, which, according to tradition, were composed towards the end of Paul’s activity, he appears the same youngling as he had been when first called by the apostle to the holy work (1Ti_4:12; 2Ti_2:22). Indeed, so high stood his reputation in the Church at this time, that his future career was said to have been pointed out by prophet voices (1Ti_1:18); whilst with great earnestness tradition asserted he had been a genuine scholar of Paul (1Ti_2:2).”—Hausrath, “Der Apostel Paulus,” pp. 258–260.

Act_16:5. The Strength of a Church. Consists in—

I. The number of its members.

II. The enlightenment of their faith.

III. The cheerfulness of their obedience.

IV. The completeness of their organisation.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

B.—ON THE ROAD PAUL ASSOCIATED TIMOTHEUS WITH HIMSELF, and, after visiting the congregations which had been recently established, travels rapidly though asia minor, to troas.

Act_16:1-8

1Then came he to Derbe and Lystra: and behold, a certain disciple was there, named Timotheus, the son of a certain [om. certain]1 woman, which [who] was a Jewess, and believed; but his father was a Greek: 2Which [Who] was well reported of by the brethren that were at [brethren in] Lystra and Iconium. 3Him would Paul have to [Paul desired, ἠθέλησεν, that this man should] go forth with him; and took and circumcised him because of the Jews which [who] were in those quarters [places]: for they knew all that his father [for all knew of his father, that he] was a Greek. 4And as they went [But as they journeyed] through the cities, they delivered2 them the decrees for to keep, that were ordained of [delivered to them for their observance the decrees which had been made by] the apostles and elders which were at [elders in] Jeru salem. 5And so [Thus, then, μὲν οὖν] were the churches [congregations] established in the faith, and increased in number daily. 6Now [But] when they had gone throughout3 [through] Phrygia and the region of Galatia [the Galatian region], and were forbidden of [restrained by] the Holy Ghost to preach [from preaching] the word in Asia, 7After they were come to [And came towards] Mysia, they assayed to go into [they attempted to journey to]4 Bithynia: but [and, καὶ] the Spirit [of Jesus]5 suffered them not. 8And [Then, δὲ] they passing by Mysia came down to Troas.

EXEGETICAL AND CRITICAL

Act_16:1-2. Then came he to Derbe and Lystra.—Timotheus [whose name is “sometimes written in our Bible with an English termination, Timothy” (Alex. ad. loc).—Tr.] was, without doubt, a native of Lystra and not of Derbe, for the former name is the nearest antecedent to ἐκεῖ. This view is supported by Act_16:2, in which Lystra is again mentioned, along with Iconium, while Derbe is not named. This is also the opinion of de Wette, Winer, and Meyer, although, according to the usual supposition (which Neander also entertains), Derbe was his native city.—Timotheus was already a μαθητής, when Paul, in the course of the present journey, came to this region; it may therefore be assumed that he had been converted during the first missionary journey [through the agency of Paul, who calls him his son in the Lord, 1Co_4:17; 1Ti_1:2; 2Ti_1:2, perhaps in Antioch in Pisidia; see 2Ti_3:10-11 (Alford).—Tr.]. He was the offspring of a mixed marriage, inasmuch as his mother (named Eunice, 1Ti_1:5), was a Judæo-Christian, while his father was a Ἕλλην, a pagan. [“Ἰουδαίας is an adjective (Joh_3:22), as well as Ἕλληνος.” (Meyer).—Tr.]. There is no indication whatever here found that the latter had embraced the Christian religion; it may, on the contrary, be inferred from the words: ὁτι Ἕλλην ὑπῆρχεν, Act_16:3, that he was still a pagan at that time, and that he had neither become a Jewish proselyte, nor been converted to Christ, (Luther’s version: ’ his father had been a Greek, conveys a wrong sense).

Act_16:3. a. Him would Paul have to go forth with him.—Paul resolved (ἠθέλησεν) that Timotheus should leave the house of his parents (ἐξελθεῖν), and proceed with him on his missionary journey. The motives which influenced him in selecting precisely this individual, are not stated in direct terms. The connection, however, indicates that one motive, at least, was furnished by the high regard (ἐμαρτυρεῖτο) which the Christians in Lystra and Iconium entertained for Timotheus—a regard which was doubtless justified alike by his character, by his godly and upright walk, and by his gifts. Moreover, the very circumstance that, on account of his descent, he was equally allied to the Jews and to the pagans, may have aided in determining the apostle’s choice. [“Supposing Timothy to have been converted during Paul’s first visit to Lystra, he had now been a disciple three or four years.” (Hackett, ad. loc.); see, further, 1Ti_4:14; 1Ti_6:12; 2Ti_1:6.—Tr.]

b. And took and circumcised him (Timotheus).—The expression λαβ. περιέτ. seems to indicate that the apostle did it personally, and not through the agency of a third party (Neander); like every Israelite, he was fully authorized to do it. It must necessarily be supposed that Timotheus voluntarily submitted to circumcision. What was the apostle’s motive in performing this act? It had a reference to the Jews of those cities, who well knew that the father of Timotheus was a pagan. Accordingly, the motive cannot be traced to any disposition to yield to Christians who entertained Pharisaic or Judaistic views, and still less to any belief on the part of the apostle that circumcision was per se necessary to salvation. He was influenced solely by considerations connected with the unconverted Jews of that region, who would unquestionably have taken offence, and been less accessible, if Timotheus, as the son of a pagan, and uncircumcised, had actively engaged with Paul in the work. [Paul conformed to the principle stated in 1Co_9:20. (de Wette).—Tr.]. Besides, a Jewess was not at liberty, according to strict Jewish views, to marry a pagan, and the children who were the issue of such marriages, were regarded as bastards; see Ewald, Gesch. d. a. Z. p. 445, and, below, Doctr. etc. no. 1. [“Intermarriage with the heathen was forbidden by the law (see Deu_7:3; Ezr_10:2; Ezr_10:44; Neh_13:23); but some suppose a distinction between strange wives and strange husbands, founded on the cases of Esther and Drusilla (Act_24:24).” (Alexander, ad. loc.).—Tr.]

Act_16:4-6. a. And as they went through the cities.—Paul delivered the decrees of Jerusalem which were to be observed, when he revisited the cities of Pisidia, Lycaonia, and Pamphylia; he was accompanied, on this occasion, by Silas and Timotheus. These decrees and the renewed intercourse of the congregations with the apostle, strengthened the believers spiritually, and promoted their external growth. Bengel here makes the happy remark: rarum incrementum, numero simul et gradu.

b. The party continued their missionary journey; after leaving Pisidia, they crossed the mountain range of Taurus, and, proceeding in a northerly direction, went to the midland districts of Asia Minor. They visited Phrygia (the Phrygia Major of the ancient geographers) and Galatia; the latter received its name from certain Gaulish or Celtic tribes, which, during the third century before the Christian era, had left Thrace, and, after inundating Asia, had established themselves in this region. [For Galatia, see Conyb. and H., Life etc. of St. Paul, I. 262. London. 1854.—Tr.]. Although the narrative mentions these provinces only in a cursory manner, we can, nevertheless, assume that, during the present journey, Paul established those congregations in several Galatian cities, to which, about the year 55 A. D., he. addressed his important Epistle. [“This very cursory notice of a journey in which we have reason to think so much happened (see Act_18:23; Gal_4:13 ff.), seems to show that the narrator was not with him (Paul) during this part of the route; an inference which is remarkably confirmed by the sudden resumption of circumstantial detail with the use of the first person, at Act_16:10.” (Alf.)—Tr.].

Act_16:7-8. But the Spirit suffered them not.—Paul intended, as it seems, to proceed at once from Galatia and Phrygia, in a westerly direction, to Asia, i.e., Asia proconsularis, or, to the western coast, namely, to Mysia, Lydia, and Caria. But he and his attendants were restrained by the Holy Ghost(by some intimation or internal direction) from entering this region, and there preaching the Gospel. When they had, therefore, reached the eastern boundary of the latter, they continued their journey in a northerly direction as far as Mysia, where this northwest angle of Asia Minor touches Bithynia and the coast of the Bosphorus and the Black Sea, intending to enter the latter district; but, here again, they were turned back by the Spirit of Jesus [see note 5, appended to the text.—Tr.], and were restrained from preaching the Gospel there. [“Under these circumstances they perceived that they were directed to proceed to the west, to Greece, and it was this course which the Spirit really indicated.” (Meyer).—Tr.].—With respect to the grammatical construction, the most simple method seems to us to be that of regarding the three participles in Act_16:6-7, διελθόντες—κωλυθέντες—ἐλθόντες, as expressing a certain sequence in the order of time; and this interpretation is also the most natural, in a geographical point of view. They were, accordingly, induced to pass along the borders of Mysia, Act_16:8, i.e., along the southern borders of Mysia Minor, and down the coast of the Ægean sea to the sea-port of Troas, on the south of the promontory of Sigæum. [“Little Mysia belonged to Bithynia, Great Mysia, on the other hand, belonged to the province of Asia.” (de Wette).—“Troas … as a district, though geographically a part of Mysia, and politically a part of the province of Asia, was yet usually spoken of as distinguished from both. … Thus Ptolemy treats it as distinct from Great Mysia and Little Mysia. He calls it also by the name of Little Phrygia.” (Conyb. and H. I. 300, and no. 4.)—Tr.].

DOCTRINAL AND ETHICAL

1. The circumstance that Paul should have circumcised Timotheus, while, as he himself states in Gal_2:3, he would not, when he was in Jerusalem, permit his attendant Titus to be circumcised, has given very great offence to some writers. They suppose that if the statement in the present passage were true, the apostle would have betrayed great weakness and inconsistency of character, and they therefore assert that the present narrative is absolutely incredible. (Baur, Paulus, p. 129 ff. note; Zeller, Apostgesch., p. 239 ff.). But the two cases differ so widely in their whole nature, that they cannot possibly be placed in the same category. In Jerusalem, Paul found Judaizing Christians before him, to whom he was not at liberty to yield; here, on the other hand, he had respect to the unconverted Jews of Asia Minor, whom he was apprehensive of repelling, if an uncircumcised missionary assistant had stood at his side, but to whom the circumcision of the latter might open an avenue for the Gospel. Moreover, circumcision was demanded in the former indispensable to salvation; the language employed, admitted of no other construction. Under such circumstances, it became a duty which Paul owed to the truth of the Gospel, not to yield. But here, the motive which actuated him proceeded from the peculiar circumstances in which he was placed, and was not derived from any supposed religious necessity. (Comp. my [Lechler’s] Apost. u. nachap. Zeitalter, 2d ed. p. 419. note 1). [This note of the author, exhibits the foregoing views, and is chiefly occupied with remarks on the objections of Baur and Zeller.—Tr.]. The Formula Concordiæ (p. 792, ed. Rech.) already explains the distinction with accuracy:—Circumcisionem Paulus alias (in libertate tamen Christiana et spirituali) observare aliquoties solebat, Act_16:3. Cum autem pseudoapostoli circumcisionem ad stabiliendum falsum suum dogma (quod opera legis ad justitiam et salutem necessaria essent) urgerent, eaque ad confirmandum suum errorem in animis hominum abuterentur, ingenue affirmat Paulus, quod ne ad horam [Gal_2:5] quidem ipsis cesserit, ut veritas evangelii sarta tectaque permaneret.

2. Paul was guided by the Spirit of God, when he directed his steps from the interior of Asia Minor to the sea-coast, opposite to Europe. Πνεῦμα ἅγιον, (Act_16:6) cannot mean the holy spirit of prudence which judged correctly of the circumstances (de Wette), but designates, in accordance with the doctrine and language of the whole book, the objective Spirit of God, whose communications, however, are received within the sphere of the human spirit, and who can announce His will, His divine and holy determination, positively or negatively, to the soul. The guidance of the Holy Ghost is not, in the present case, of a positive nature—He does not command, (as, for example, in Act_13:2; Act_13:4); His influence assumes a negative form—He hinders, keeps away from, (κωλυθέντες—οὐκ εἴασεν αὐτός); the latter act seems to have been even more earnest and energetic in character than the former.—The Spirit is, in a single case, Act_16:7, [see note 5, appended to the text.—Tr.], named τὸ πνεῦμα Ἰησοῦ. The Spirit of the glorified Redeemer, who truly lives and reigns, directly interposed on this occasion, when the Gospel was to be carried beyond the confines of one quarter of the globe, and brought to Europe; He restrained by his irresistible intimations, so that ultimately no other route remained open, except the one which conducted to the sea-coast, and thence to Europe.

HOMILETICAL AND PRACTICAL

Act_16:1. Then came he to Derbe and Lystra.—This was the soil which Paul had moistened with his blood, Act_14:19; but how abundant were those fruits of his sufferings, which God afterwards enabled him to witness with joy. He here finds a number of disciples, when he revisits the spot, and among them, his own Timotheus—the trophies of his sufferings, the seals of his apostleship. (Ap. Past).—Timotheus, the son of … Greek.—Who could have expected such a blessing from this unequal marriage? It is probable that his father either was already dead or had forsaken his wife, so that the believing mother enjoyed the more freedom in bringing up her son in the knowledge of the Holy Scriptures. She had not, on the other hand, been able to effect his circumcision in his infancy. How many an orphan might be found in the world, bedewed with the tears of a devout mother, and growing up as a plant of the Lord! (Rieger).—The true disciples and servants of Jesus, are not in every case the sons of learned and devout fathers.—It was often only the prayer or blessing of a godly mother or grandmother, which first enkindled the flame of a living knowledge of Jesus in a youthful heart. (Ap. Past.).

Act_16:2. Well reported of by the brethren.—This is far more honorable than a testimonium which a candidate obtains by low arts from people of the world. (Ap. Past.).—The child Jesus increased in favor not only with God, but also with man [Luk_2:52]; so God often prepares his agents by the formal testimony which a young man receives from others, and which often exercises a great influence on his future career. (Rieger).

Act_16:3. Him would Paul have to go forth with him.—Besides the favorable testimony of others, Paul must have had a presentiment “that he would find no one who was so entirely like minded as Timotheus” [Php_2:19-20]. (Rieger).—When we deny ourselves, and consequently seem to sustain a loss, but when our motives are pure, God provides a recompense in another and a better object. Paul declined, from a pure motive, to take Mark with him; God now gives him Timotheus, who is both more competent, and more steadfast. (Starke).—Circumcised him, because of the Jews.—This act was not contrary to the apostolic decree of Jerusalem, for the latter only declared that circumcision should not be forced on any one, as if it were necessary to salvation. Paul acted in each case solely in the interest of the Gospel. When he had reason to apprehend that the latter would suffer injury, he resisted the attempt to enforce the law of circumcision; but when he hoped that the cause of the Gospel would be promoted by it, he could direct another to be circumcised; and in other respects also, he could become to the Jews as a Jew. The act of an individual may often seem to proceed from carnal wisdom, or provoke the charge of fickleness, and may, nevertheless, have been performed in accordance with the same principle of faith or love. (Rieger).—“Paul circumcised Timotheus, in order to abolish circumcision,” that is, in order to open an avenue for the Gospel to the Jews. (Chrysostom).—“It is just as if I should now go among the Jews in order to preach the Gospel, and should find that they were weak; I might, in that case, be willing to submit to circumcision, and to eat or to abstain, even as they do. But I would do all this in no other case, and no longer than while I could be with them and labor for the Gospel.” (Luther).—Thus, in our own day, Gützlaff, the missionary, became a Chinese among the Chinese.

Act_16:4. Delivered them the decrees for to keep.—Salutary decrees and ordinances should be diligently observed, or else they resemble a bell without a clapper. (Starke).—He became as a Jew unto the Jews [1Co_9:19 ff.], until faith was awakened in their souls; he took a deep interest in the believing Gentiles, announced their perfect freedom from the Jewish law, and directed their attention solely to the grace of the Lord Jesus, until he saw both Jews and Gentiles united in the same spirit of faith. (Ap. Past.).

Act_16:5. And so were the churches established in the faith.—It is often only necessary that a single difficulty should be removed, in order to see the divine blessing widely diffused.—The progress of the Gospel was checked, as long as the dread of the burdensome law of Moses prevailed among the congregations. They exhibited a vigorous growth, as soon as Paul removed this obstacle. Let us diligently watch over Our congregations, and ascertain the particular false opinion, or the prevailing folly or sin, in consequence of which our sermons seem to be unattended by a blessing.—And increased in number daily.—A rare increase—in numbers, and, at the same time, in the measure of faith. (Bengel).

Act_16:6. And were forbidden of the Holy Ghost.—Although the grace of God in Christ Jesus is intended for all men, He has, nevertheless, appointed a particular day of visitation for every country, every city, every individual.—It is, consequently, our duty, to submit, in all humility and faith, the appointment of the seasons of the awakening of countries and nations, to the wisdom of God; but it is also our duty, in our particular office, to walk in the path in which God goes before us, that is, to consider whether there be not some soul near us that specially needs our aid or exhortations, and ascertain the spot in which we may labor with the greatest success. And yet we are not to be guided by our own wishes, but to obey the directions of the Spirit of God. (Ap. Past.).—He who is resolved on succeeding, in opposition to the drawing of God, and the call of his Spirit, exhibits an indiscreet activity, which may often receive the praise of men, but which is of less avail before His searching eye. (Rieger).—The apostle was here restrained by the Holy Ghost; at another time, he was hindered by Satan, 1Th_2:18. Hence, any unwillingness which may be felt to preach the Gospel in a particular place, cannot always be traced to the Spirit of God. (Ap. Past.).—It is very desirable that all the preachers and candidates for the ministry, should give heed to the restraints and to the intimations of the Holy Ghost; the church would then obtain the services of the right men in the right places. (Besser).

Act_16:8. And they … to Troas.—The restraint to which, apparently, the cause of Christ was subjected, was the means of promoting its progress anew, although the manner in which such a result would be produced, was still unknown to them. This exact statement is of special importance to us who are Europeans. It appears that the act of transplanting the Gospel to our part of the world, was not in conformity to a plan devised by men, and one which the Lord simply permitted; the apostles were, on the contrary, impelled to it against their own purpose—it proceeded in a direct manner from the authoritative will of the Lord. (Williger).—The name Troas (Troy) reminds us of the first famous contest between Europe and Asia, in hoary antiquity. From the places where the heroes of Greece once fought, the soldiers of Christ now go forth to the holy war, the object of which is the conquest of Greece and the whole world. (Besser).

ON THE WHOLE SECTION, Act_16:1-8.

Timotheus a model, as a youth on whom grace has been bestowed: I. The grace bestowed upon him: (a) his mother, a devout Christian, Act_16:1; (b) his associates, believing disciples, Act_16:2; (c) his teacher, Paul the apostle. II. The change wrought in him by grace: he became (a) the joy and comfort of his mother, as contradistinguished from her unbelieving husband, Act_16:1; (b) an ornament and a blessing to the Church, 1 and 2 Tim.; 2Co_1:19; Php_2:22; 1Co_16:10; (c) the hope and support of the apostle, 1Th_3:2; 2Ti_1:4. Php_2:20 ff.

The blessing which attends religion in the young.

The elevated position of devout mothers in the kingdom of God: (Hannah, the mother of Samuel; Salome, the mother of Zebedee’s children; Eunice, the mother of Timotheus; Monica, the mother of Augustine, etc.).

The mother’s prayers, the guardian angels of her children.

Timotheus, the well trained up son, or, The joyful harvest which follows after a mother’s tears: I. His mother’s tears, no doubt, flowed (a) while she educated him, at a time when he was under the control of a heathen father; (b) when, as a youth, he departed from her in order to engage in a dangerous missionary service. But, II. A joyful harvest arrived: (a) the cheering progress which he made at home, (Act_16:2) in his early years; (b) his subsequent noble ripening for the service of the Lord.

Paul and Timotheus, or, The blessed bond which unites a noble teacher and a faithful disciple: it is blessed, I. For the disciple; II. For the master; III. For the world.

By what means can we, in the service of the divine word, be lawfully made all things to all men [1Co_9:22]? Act_16:3. I. When we carefully consider the spiritual wants of the hearers before us; but also, II. When human considerations do not cause us to be unfaithful to divine truth. (Lisco).

Seasons of grace in the kingdom of God (for nations, congregations, individual souls, Act_16:6-7): I. The coming of such seasons, not hastened by the will of man; II. Not retarded by any power of man.

“To every thing there is a season” [Ecc_3:1], illustrated in the history of the kingdom of God on earth.

Compulsion is of no avail in the kingdom of the Spirit.

Apparent obstacles in the kingdom of God, in reality the means by which its progress is promoted.

“A man’s heart deviseth his way: but the Lord directeth his steps.” (Pro_16:9; Pro_21:2).

Footnotes:

[1]Act_16:1. [τινος after γυν., of text. rec., from G. H., fathers, etc. is omitted by Lach., Tisch., and Alf., in accordance with A. B. C. D. E. Cod. Sin., many minuscules, versions, and fathers.—Tr.]

[2]Act_16:4. [For παρεδίουν, of text. rec., Lach., Tisch., and Alf. read παρεδοσαν, with A. B. C. (—δουςαν). E., and Cod. Sin. The reading of D., in the whole verse, varies considerably from that of the other MSS.—See Winer: Gr. N. T. § 14, 1. c—Tr.]

[3]Act_16:6. [Lach. and Tisch., with whom Meyer concurs, read, not διελθόντες, as in text. rec. from G. H. and most minuscules, but διῆλθον, with A. B. C. D. E. and also Cod. Sin., etc. Alford, with whom de Wette is inclined to concur, rejects the latter as an “emendation to avoid the repeated participial clauses.” Lach. and Tisch. also insert δὲ after ἐλθόντες in Act_16:7, with A. B. C. D. E. and Cod. Sin., which Alf. omits in accordance with G. H.—Tr.]

[4]Act_16:7. a. εἰς τὴν Bιθυνίαν is fully attested [by A. B. C. D. E. Cod. Sin., fathers], whereas κατά τ. B. [of text. rec.] is supported by only two later manuscripts [G. H.—Eἰς is adopted by all the recent editors; “κατά τ.B is either an error of the copyists, occasioned by κατὰ τ.M. M. which precedes, or is an intentional explanatory alteration.” (Meyer).—Tr.]

[5]Act_16:7. b. The text. rec. has merely τὸ πνεῦμα [in accordance with G. H.], while the five oldest manuscripts [A. B. C (corrected).: κυριου, (original). D. E. and Cod. Sin., with Syr. Vulg. etc.] exhibit τὸ πν. ̓Iησοῦ, which is undoubtedly the genuine reading. [̓Iησοῦ is inserted by recent editors generally, and unhesitatingly acknowledged by Meyer, de Wette, etc.—Tr.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

CHAPTER 16

1. In Derbe and Lystra again. Timotheus (Act 16:1-5).

2. The Preaching forbidden in Asia (Act 16:6-8).

3. The Vision of the Man from Macedonia (Act 16:9-12).

4. The Gospel in Europe (Act 16:13-40).

Read in connection with the first verses of this chapter 1Ti 1:18; 1Ti 4:14; 2Ti 1:5-6; 2Ti 3:15. The circumcision of Timothy, the offspring of a mixed marriage, was not demanded by the law. Paul in circumcising Timothy manifested his liberty; he acted graciously, not wishing to put a stumbling block in the way of the Jews (see 1Co 9:20).

They travel on through Phrygia and Galatia but were forbidden to preach in Asia. This was at that time a large province in Asia Minor with many flourishing cities. It was not God’s purpose to have work done at that time. They followed divine guidance obediently. Later Paul spent three years in Ephesus, the capital of that province, and all Asia heard the Word. They also wanted to visit Bithynia, but were not allowed to do so. Bithynia heard the Word at another time perhaps through Peter (1Pe 1:1-2). All this shows clearly how the Holy Spirit is an infallible guide in Christian service. He must point out the way and the places as well as the time when and where the Word is to be spoken. Then follows the vision of the Man from Macedonia. This Macedonian cry is answered at once. From the tenth verse we learn that Luke, the author of this record, joined the party. This is seen by the changed pronoun from “they” to “we.” Then they reached Philippi. On the small river Gangites the first opportunity to minister is given. We wonder if Paul looked for the man he had seen in his vision. There was no man present. A company of women had gathered in the place “where prayer was wont to be made.” Lydia of Thyatira is the first convert of Europe. She was a true worshipper of God like Cornelius. And it was the Lord who opened her heart. Satan’s opposition is seen once more in the demon-possessed damsel. Satan is a cunning being full of wisdom. He tried through this damsel to establish a friendly relation with the servants of the Lord. But the Gospel does not need such support. After her conversion Satan changed his tactics. They were beaten with many stripes and cast into prison, their feet held in the stocks. What followed is familiar to all. God had worked in mighty power delivering His servants and saving the jailer and his household.

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

Paul and Silas in Asia Minor. Act 16:1-10

Timotheus, the Christian disciple:

v. 1. Then came he to Derbe and Lystra; and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father was a Greek;

v. 2. which was well reported of by the brethren that were at Lystra and Iconium.

v. 3. Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters; for they knew all that his father was a Greek.

Paul and Silas had entered Asia Minor in the extreme southeastern corner, through the pass known as the Syrian Gates, or Beilan Pass, in Mount Amanus. From the Cilician lowland, where Paul may have passed through Mopsuestia, Adam, and Tarsus, the journey went up over the rugged and beautiful Taurus Mountains and through the pass known as the Cilician Gates to the great Lycaonian plain. Derbe being the nearest city to the Cilician frontier, the first stop was made here. But the apostle evidently did not tarry long in any city which he visited, since he had a definite plan in mind. For at Lystra, where he had spent some time on the first journey and had also been stoned by the mob, chap. 14:8-20, there was a certain disciple by the name of Timotheus, one of those converted by Paul on the previous visit. His mother was a Jewess that had retained her faith, but his father was a Greek, and evidently not a proselyte. Marriages with heathen were forbidden by the Jewish law, Deu 7:3; Exo 34:16; Ezr 10:2. But the prohibition was not strictly observed, especially not among the Jews outside of Palestine, where colonies had been established for many years, and where the Jews had accommodated themselves to, and accepted all but the religion of, their fellow-citizens. Here marriages of Jewesses with influential Gentiles were by no means uncommon. Timothy had been instructed in the Holy Scriptures from infancy, 2Ti 1:5; 2Ti 3:14-15, and. like many another true Israelite, had soon learned to know the proper application of the prophecies to Jesus Christ of Nazareth. And he was well spoken of, not only in his home ’town, Lystra, but even at Iconium, the brethren of the congregations all having the very highest opinion of his Christian character. These and other qualities recommended the young man very highly in the eyes of Paul, who wanted him to become a companion and an assistant on his journey. Young men that have a good reputation in the Christian, congregation for soundness of Christian character, and otherwise show ability and willingness for the work, are in great demand in the vineyard of the Lord. Having made the necessary arrangements by which Timothy was to accompany him, Paul first performed the rite of circumcision in his case. This was not necessary from a Scriptural standpoint; it had expressly been rejected at the meeting in Jerusalem and had not been done in the case of Titus, Gal 2:3-4. But in this case Paul showed his tact and wisdom. The Jews in that entire region, knowing Timothy’s parentage, would be apt to take offense at his preaching and ministering, and thus hinder his work there and elsewhere. Thus Paul became a Jew unto the Jews, a Greek unto the Greeks, in order that he might gain both Jews and Greeks, 1Co 9:20-21. wherever a Christian, and especially a Christian preacher or missionary, is able to remove a cause of offense without denying the truth of, the Gospel, he should do so by all means, for it may mean souls won for Christ.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

16:1-3 Paul returned to churches that he and Barnabas had established on their previous journey.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 16:1. [Μαθητής τις, a certain disciple) Paul already previously had preached the Gospel in that place.—V. g.]—Ἕλληνος, a Greek) There is not added, a believer.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_16:1-2. Δέρβ. κ. Λύστρ.] See on Act_14:6.

ἐκεῖ] does not refer to both cities, as Otto, Pastoralbr. p. 58, strangely assumes, but to the last named, Lystra. Here Timothy, whose conversion by Paul is to be referred to Act_14:6 f., was at that time residing (ἦν ἐκεῖ); probably it was also his native place,[46] as may be inferred from Act_16:2 (ἐμαρτυρεῖτο ὑπὸ τῶν ἐν Λύστροις) compared with Act_16:3 (ᾜΔΕΙΣΑΝ ΓᾺΡ ἍΠΑΝΤΕς Κ.Τ.Λ.). Usually (even by Olshausen and Neander, but not by de Wette and Baumgarten) Timothy is supposed to be a native of Derbe (on account of Act_20:4; but see remarks on that passage); ἐκεῖ is referred to ΔΈΡΒΗΝ (very arbitrarily), and Act_16:2 is explained to mean that, besides the (presupposed) good report of his native city, Timothy had also the good report of the neighbouring cities of Lystra and Iconium; a very forced explanation, which Theophilus and the other first readers certainly did not hit upon!

ΓΥΝΑΙΚ. ἸΟΥΔ. ΠΙΣΤ.] The name of this Jewish-Christian was Eunice. See 2Ti_1:5. Ἰουδαίας is the adjective (Joh_3:22), as also ἝΛΛΗΝΟς and ΜΑΚΕΔΏΝ, Act_16:9. Whether the father was a pure Gentile or a proselyte of the gate, the language employed (see on Act_11:20) and the lack of other information leave entirely undecided.

ἘΜΑΡΤΥΡ.] as in Act_6:3.

ἸΚΟΝΊῼ] see on Act_13:51. What were the peculiar circumstances, which had made Timothy honourably known in Iconium as well as in the place of his birth, we do not know.

[46] With this Köhler also agrees in Herzogs Encyk. XVI. p. 168; Huther and Wiesinger leave it undecided; but Wieseler, p. 25 f., endeavours to uphold the usual view. But see on Act_20:4.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 16:1 . κατήντησε : only in Luke and Paul, nine times in Acts, four times in Paul, Act 18:19 ; Act 18:24 , Act 20:15 , Act 21:7 , Act 25:13 , Act 26:7 , Act 27:12 , Act 28:13 , 1Co 10:11 ; 1Co 14:36 , Eph 4:13 , Phi 3:11 . But whilst in St. Paul it is used in a figurative sense, it is used eight times by St. Luke of arriving at a place and making some stay there, cf. 2Ma 4:21 ; 2Ma 4:44 . The fact that the verb is thus used frequently in the second part of Acts and not in 1 12 is surely easily accounted for by the subjects of the narrative (Hawkins, Horæ Synopticæ , p. 147). εἰς Δέρβην καὶ Λ .: if we read εἰς before Λ ., also (see critical note): “he came also to Derbe and to Lystra”. The purpose was implied in Act 15:36 , but here places mentioned in the inverse order of Act 14:6 since coming from Cilicia through the “Cilician Gates” St. Paul would visit Derbe first, see Hastings’ B.D., “Derbe” (Ramsay). The two places are grouped together as a region according to the Roman classification (Ramsay, St. Paul , pp. 110, 179). The second εἰς before Λ . marks that while Derbe is mentioned as a place visited, Lystra is the scene of the events in the sequel. καὶ ἰδού : indicating the surprising fact that a successor to Mark was found at once (so Weiss); whilst Hort still more significantly marks the form of the phrase by pointing out that St. Luke reserves it for sudden and as it were providential interpretations, Ecclesia , p. 179, cf. Act 1:10 , Act 8:17 , Act 10:17 , Act 11:7 : however disheartening had been the rupture with Barnabas, in Timothy Paul was to find another “son of consolation,” cf. Hort’s comment on 1Ti 1:18 in this connection, u. s. , pp. 179 185. It must not however be forgotten that there are good reasons for seeing in Timothy not the successor of Barnabas (this was Silas), but of Mark. It could hardly be said of one in the position of Silas that he was like Mark a ὑπηρέτης , on a mere subordinate footing, whereas on the other hand the difference of age between Barnabas and Timothy, and their relative positions to St. Paul would have naturally placed Timothy in a subordinate position from the first. ἐκεῖ , i.e. , at Lystra, most probably. The view that reference is made not to Lystra but to Derbe arises from supposing that in Act 20:4 the word Δερβαῖος refers to Timothy and not to Gaius, the truth being that Timothy is not described because already well known. Certainly the fact that his character was testified of by those of Lystra, as well as St. Paul’s reference to Lystra in 2Ti 3:11 , seems to favour Lystra as being at all events the home of Timothy, if not his birthplace. There is no reason why the Gaius mentioned as of Macedonia, Act 19:29 , should be identified with the Gaius of Act 20:4 . Gaius was a very common name, and in the N.T. we have apparently references to four persons bearing the name. Blass however refers Δερβαῖος in Act 20:4 to Timothy. υἱὸς γυναικός τ . Ἰουδ . πιστῆς π . δὲ Ε .: such marriages although forbidden by the law, Ezr 10:2 , were sanctioned under certain conditions, cf. Act 24:24 in the case of Drusilla, wife of Aziz, king of Emesa (see also C. and H., p. 203), who became a proselyte and actually accepted circumcision. In the Diaspora such marriages would probably be more or less frequent, especially if the husband became a proselyte. In this case even if he were ranked as one, it could only have been as a “proselyte of the gate,” otherwise Timothy would surely have been circumcised. We cannot argue from the fact that the boy had been trained in the Jewish Scriptures that his father was a proselyte, for the early training of the child was evidently, the work of the mother, 2Ti 3:15 . But such a duty according to Jewish law rested primarily upon the father, and the fact that the father here is described as a Greek, without any qualifying adjective as in the case of the wife, indicates that he was a heathen, see Weiss, in loco ; Edersheim, Jewish Social Life , p. 115. The mother, Eunice (on spelling see Hastings’ B.D.), may conceivably have been a proselyte, as the name is Greek, as also that of Lois, but Ἰουδ . seems to indicate that she was a Jewess by birth. Whether she was a widow or not we cannot say, although there is some evidence, see critical note, which points to the influence of some such tradition. On the picture of a Jewish home, and the influence of a Jewish mother, see Edersheim, u. s. πιστῆς : Lydia uses the same term of herself in Act 16:15 . Both mother and son were probably converted in St. Paul’s former visit, and there is no reason to suppose with Nösgen that the conversion of the latter was a proof of the growth of the Church in the Apostle’s absence.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Act 16:1-12. PAUL REVISITS DERBE AND LYSTRA, CHOOSES TIMOTHY FOR A COMPANION IN HIS MISSION, AND CIRCUMCISES HIM. THEY PASS THROUGH PHRYGIA AND GALATIA, AND COME INTO MYSIA AND TO TROAS. BY A VISION PAUL IS CALLED INTO MACEDONIA. HE CROSSES THE SEA AND REMAINS SOME DAYS AT PHILIPPI

1. τινος omitted with אABCDE. Not represented in Vulg.

1. κατήντησεν. The preposition in this verb seems to have little or no force. Cf. its use in 2Ma 4:21; 2Ma 4:44.

εἰς Δέρβην καὶ … Λύστραν, to Derbe and Lystra. This is the beginning of that revisiting spoken of in Act 15:36. See notes on Act 14:6.

ἧν ἐκεῖ, was there. The verb does not make it certain that Lystra, to which ἐκεῖ is most naturally referred, was the birthplace of Timothy, but only his home at the date of Paul’s visit. He must however have resided there a good while to have earned the favourable report of the people both of that place and Iconium.

Τιμόθεος, Timothy. This is the person to whom St Paul addresses two Epistles, and who was the companion of his labours in this journey until his return into Proconsular Asia (Act 20:4). He was the son of a Jewish-Christian mother, and his father was a Greek, whether a proselyte of the gate or not we are not told. The mother’s name was Eunice (2Ti 1:5) and the grandmother’s Lois. Timothy is spoken of as a fellow-worker with St Paul (Rom 16:21). From 1Co 4:17 we find that he was St Paul’s messenger to that Church, and he is joined with that Apostle in the greeting of 2nd Corinthians. He also went to and fro between St Paul and the Church in Thessalonica (1Th 3:2; 1Th 3:6) and must have been at Rome with St Paul soon after the Apostle’s arrival there, for he is mentioned in the Epistles, to the Philippians (Act 1:1, Act 2:19), to the Colossians (Act 1:1) and to Philemon (1). An imprisonment which he underwent is alluded to (Heb 13:23), but we cannot be certain when or where it was. According to tradition (Eus. H. E. III. 14) he was the first bishop of Ephesus, and is said to have suffered martyrdom at the hands of the populace (Niceph. H. E. III. 11).

υἱὸς γυναικὸς Ἰουδαίας πιστῆς, the son of a Jewess which believed. Her earnest education of her son in the holy Scriptures (2Ti 3:15) from his early youth marks the character of the woman, and makes it probable that the husband of such a woman was at least a proselyte of the gate. Timothy’s father is so little mentioned that it seems likely he had died early.

πατρὸς δὲ Ἕλληνος, but of a father who was a Greek. The word Ἕλλην was widely used by the Jews about all who were not of their own nation. The world for them was divided into Ἰουδαῖοι καὶ Ἕλληνες. Cf. Act 14:1; Rom 1:16, &c.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Chap.

16:1.] We have Derbe first, as lying nearest to the pass from Cilicia into Lycaonia and Cappadocia. Paul probably travelled by the ordinary road through the ‘Cilician gates,’ a rent or fissure in the mountain-chain of Taurus, extending from north to south through a distance of eighty miles. See various interesting particulars in C. and H. i. p. 301 ff. and notes.

ἐκεῖ] At Lystra: which, and not Derbe, was in all probability the birth-place of Timotheus: see on ch. 20:4. This view is confirmed by ver. 2.

He had probably been converted by Paul during his former visit, as he calls him his son in the Lord, 1Co 4:17; 1Ti 1:2; 2Ti 1:2; perhaps at Antioch in Pisidia, see 2Ti 3:10, 2Ti 3:11. His mother was Eunice, his grandmother Lois,—both women of well-known piety, 2Ti 1:5. Whether his father was a proselyte of the gate or not, is uncertain: he certainly was uncircumcised. He would be, besides his personal aptness for the work, singularly fitted to be the coadjutor to Paul, by his mixed extraction forming a link between Jews and Greeks.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Paul in his latter Epistle to Timothy, commendeth the godliness of Timothy’s mother and grandmother.

Paul himself doth not receive Timothy into the ministry without sufficient testimony, and allowance of the brethren.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Paul was a spiritual father, and as such a one we have him here adopting Timothy, and taking care of the education of many others who had been begotten to Christ by his ministry: and in all he appears to have been a wise and tender father. Here is,

I. His taking Timothy into his acquaintance and under his tuition. One thing designed in the book of the Acts is to help us to understand Paul's epistles, two of which are directed to Timothy; it was therefore necessary that in the history of Paul we should have some account concerning him. And we are here accordingly told, 1. That he was a disciple, one that belonged to Christ, and was baptized, probably in his infancy, when his mother became a believer, as Lydia's household was baptized upon her believing, Act 16:15. Him, that was a disciple of Christ, Paul took to be his disciple, that he might further train him up in the knowledge and faith of Christ; he took him to be brought up for Christ. 2. That his mother was a Jewess originally, but believed in Christ; her name was Eunice, his grandmother's name was Lois. Paul speaks of them both with great respect, as women of eminent virtue and piety, and commends them especially for their unfeigned faith (Ti2 1:5), their sincerely embracing and adhering to the doctrine of Christ. 3. That his father was a Greek, a Gentile. The marriage of a Jewish woman to a Gentile husband (though some would make a difference) was prohibited as much as the marriage of a Jewish man to a Gentile wife, Deu 7:3. Thou shalt no more give thy daughter to his son than take his daughter to thy son; yet this seems to have been limited to the nations that lived among them in Canaan, whom they were most in danger of infection from. Now because his father was a Greek he was not circumcised: for the entail of the covenant and the seal of it, as of other entails in that nation, went by the father, not by the mother; so that his father being no Jew he was not obliged to circumcision, nor entitled to it, unless when he grew up he did himself desire it. But, observe, though his mother could not prevail to have him circumcised in his infancy, because his father was of another mind and way, yet she educated him in the fear of God, that though he wanted the sign of the covenant he might not want the thing signified. 4. That he had gained a very good character among the Christians: he was well reported of by the brethren that were at Lystra and Iconium; he had not only an unblemished reputation, and was free from scandal, but he had a bright reputation, and great encomiums were given of him, as an extraordinary young man, and one from whom great things were expected. Not only those in the place where he was born, but those in the neighbouring cities, admired him, and spoke honourably of him. He had a name for good things with good people. 5. That Paul would have him to go forth with him, to accompany him, to give attendance on him, to receive instruction from him, and to join with him in the work of the gospel - to preach for him when there was occasion, and to be left behind in places where he had planted churches. Paul had a great love for him, not only because he was an ingenious young man, and one of great parts, but because he was a serious young man, and one of devout affections: for Paul was always mindful of his tears, Ti2 1:4. 6. That Paul took him and circumcised him, or ordered it to be done. This was strange. Had not Paul opposed those with all his might that were for imposing circumcision upon the Gentile converts? Had he not at this time the decrees of the council at Jerusalem with him, which witnessed against it? He had, and yet circumcised Timothy, not, as those teachers designed in imposing circumcision, to oblige him to keep the ceremonial law, but only to render his conversation and ministry passable, and, if it might be, acceptable among the Jews that abounded in those quarters. He knew Timothy was a man likely to do a great deal of good among them, being admirably qualified for the ministry, if they were not invincibly prejudiced against him; and therefore, that they might not shun him as one unclean, because uncircumcised, he took him and circumcised him. Thus to the Jews he became as a Jew, that he might gain the Jews, and all things to all men, that he might gain some. He was against those who made circumcision necessary to salvation, but used it himself when it was conducive to edification; nor was he rigid in opposing it, as they were in imposing it. Thus, though he went not in this instance according to the letter of the decree, he went according to the spirit of it, which was a spirit of tenderness towards the Jews, and willingness to bring them off gradually from their prejudices. Paul made no difficulty of taking Timothy to be his companion, though he was uncircumcised; but the Jews would not hear him if he were, and therefore Paul will humour them herein. It is probable that it was at this time that Paul laid his hands on Timothy, for the conferring of the gift of the Holy Ghost upon him, Ti2 1:6.

II. His confirming the churches which he had planted (Act 16:4, Act 16:5): He went through the cities where he had preached the word of the Lord, as he intended (Act 15:36), to enquire into their state. And we are told,

1. That they delivered them copies of the decrees of the Jerusalem synod, to be a direction to them in the government of themselves, and that they might have wherewith to answer the judaizing teachers, and to justify themselves in adhering to the liberty with which Christ had made them free. All the churches were concerned in that decree, and therefore it was requisite they should all have it well attested. Though Paul had for a particular reason circumcised Timothy, yet he would not have that drawn into a precedent; and therefore he delivered the decrees to the churches, to be religiously observed; for they must abide by the rule, and not be drawn from it by a particular example.

2. That this was of very good service to them. (1.) The churches were hereby established in the faith, Act 16:5. They were confirmed particularly in their opinion against the imposing of the ceremonial law upon the Gentiles; the great assurance and heat wherewith the judaizing teachers pressed the necessity of circumcision, and the plausible arguments they produced for it, had shocked them, so that they began to waver concerning it. But when they saw the testimony, not only of the apostles and elders, but of the Holy Ghost in them, against it, they were established, and did not longer waver about it. Note, Testimonies to truth, though they may not prevail to convince those that oppose it, may be of very good use to establish those that are in doubt concerning it, and to fix them. Nay, the design of this decree being to set aside the ceremonial law, and the carnal ordinances of that, they were by it established in the Christian faith in general, and were the more firmly assured that it was of God, because it set up a spiritual way of serving God, as more suited to the nature both of God and man; and, besides, that spirit of tenderness and condescension which appeared in these letters plainly showed that the apostles and elders were herein under the guidance of him who is love itself. (2.) They increased in number daily. The imposing of the yoke of the ceremonial law upon their converts was enough to frighten people from them. If they had been disposed to turn Jews, they could have done that long since, before the apostles came among them; but, if they cannot be interested in the Christian privileges without submitting to the Jews' yoke, they will be as they are. But, if they find there is no danger of their being so enslaved, they are ready to embrace Christianity, and join themselves to the church. And thus the church increased in numbers daily; not a day passed but some or other gave up their names to Christ. And it is a joy to those who heartily wish well to the honour of Christ, and the welfare of the church and the souls of men, to see such an increase.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

CHAPTER XVI.

Paul, coming to Derbe and Lystra, meets with Timothy, the son of

a Jewess by a Greek father, whom he circumcises and takes with

him into his work, 1-3.

As they pass through the different cities, they deliver the

apostles' decrees to the Churches; and they are established in

the faith, and daily increase in numbers, 4, 5.

They travel through Phrygia, Galatia, Mysia, and to Troas, 6-8.

Where Paul has a vision, relative to his preaching in

Macedonia, 9, 10.

Leaving Troas, he sails to Samothracia and Neapolis, and comes

to Philippi in Macedonia, 11, 12.

Lydia, a seller of purple, receives the apostles teaching; and

she and her family are baptized, 13-16.

A young woman, with a spirit of divination, dispossessed by St.

Paul, 16-18.

Her masters, finding their gain by her soothsaying gone, make an

attack upon Paul and Silas, drag them before the magistrates,

who command them to be beaten, thrust into the closest prison,

and their feet made fast in the stocks, 19-24.

Paul and Silas singing praises at midnight, the prison doors

are miraculously opened, and all the bonds of the prisoners

loosed, 25, 26.

The keeper being alarmed, supposing that the prisoners were

fled, is about to kill himself, but is prevented by Paul,

27-28.

He inquires the way of salvation, believes, and he and his

whole family are baptized, 29-34.

The next morning the magistrates order the apostles to be

dismissed, 35, 36.

Paul pleads his privilege as a Roman, and accuses the

magistrates of injustice, who, being alarmed, come themselves

to the prison, deliver them, and beg them to depart from the

city, 37-39.

They leave the prison, enter into the house of Lydia, comfort

the brethren, and depart, 40.

NOTES ON CHAP. XVI.

Verse 1. A certain disciple] Bishop Pearce would read the latter part of this verse and the beginning of the next thus-A certain disciple named Timotheus, (the son of a certain Jewish woman that believed, but of a father who was a Greek,) who was well reported of by the brethren, c.

This Timothy was the same person to whom St. Paul wrote those two noble epistles which are still extant. His mother's name was Eunice, as we learn from 2Ti 1:5. What his father's name was we know not he was either a mere heathen, or, at most, only a proselyte of the gate, who never submitted to circumcision: had he submitted to this rite, he would, no doubt, have circumcised his son; but the son being without it is a proof that the father was so too. Some MSS. state that Timothy's mother was now a widow; but this does not appear to be well founded.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

1. Luke doth now begin to declare what were the proceedings of Paul after that Barnabas and he were separate. And first he showeth, that he took to his company at Lystra Timothy to be his companion. But, to the end we may know that Paul did nothing rashly, or without good consideration, Luke saith plainly, that Timothy was such a man as the brethren did well like of, and that they gave testimony of his godliness; for thus doth he speak word for word. And so Paul himself observeth the like choice, which he elsewhere commandeth to be made in choosing ministers, (1 Timothy 3: 7.) Neither is it to be thought, that those prophecies did even then come to light wherewith Timothy was set forth and adorned by the Spirit, as Paul doth testify elsewhere, (1 Timothy 1:18.) But there seemeth to be some disagreement in that, in that Luke saith that Timotheus was well reported of amongst the brethren; and Paul will have him to have a good report of those who are without, who is chosen to be a bishop. I answer, that we must principally look unto the judgment of the godly, as they be sole meet witnesses, and do alone rightly discern well and wisely according to the Spirit of God; and that we ought to attribute no more to the wicked than to blind men. Therefore it appeareth that godliness and holiness of life must be judged according to the will and consent of godly men; that he be counted worthy to be a bishop whom they commend. Notwithstanding, I confess that even this also is required in the second place, that the very infidels be enforced to commend him; lest the Church of God come in danger of their slanders and evil speaking, if it commit [permit] itself to be governed by men of evil report.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

XVI.

(1) A certain disciple was there, named Timotheus.—We read with a special interest the first mention of the name of one who was afterwards so dear to the Apostle, his “true son in the faith” (1Ti_1:2). On his probable conversion on St. Paul’s first mission in Lystra, see Notes on Act_14:6; Act_14:19. We have to think of him as still young; probably, as his youth is spoken of some twelve years later in 1Ti_4:12, not more than eighteen or twenty; but in the six years that had passed since St. Paul’s departure he had been conspicuous for his devotion and “unfeigned faith.” He had been trained to know the sacred Books of Israel from his childhood (2Ti_3:15); and the fact that he had obtained a good report from the brethren at Iconium as well as Lystra shows that he had been already employed in carrying on intercourse between the two churches. The way in which St. Paul writes to him, and of him, implies a constitution naturally not strong, and, in after life, weakened by a rigorous asceticism (1Ti_5:23), emotional even to tears (2Ti_1:4), naturally shrinking from hardships and responsibilities, yet facing them in the strength of Christ (1Co_16:10). The name Timotheus was not uncommon. It is found in 2Ma_12:21-24, as belonging to a general defeated by Judas Maccabeus, and appears in early Christian inscriptions in the Vatican Museum. Its meaning (“one who honours God”) made it a suitable name for the child of a proselyte.

The son of a certain woman.—Literally, of a certain woman, a faithful (or believing) Jewess. The adjective is the same as that used by Lydia of herself in Act_16:15. 2Ti_1:4, tells us that her name was Eunike, and her mother’s Lois. They were both devout, and had trained the child in the Law (2Ti_3:15); and this makes it probable that the father was a proselyte of the gate. He naturally thought it sufficient that his child should grow up under the same religious conditions as himself, and they had either thought so, or had yielded to his will.

His father was a Greek.—Literally, of a Greek father. The adjective is used, as in the New Testament generally, to express the fact that he was a heathen. (See Notes on Act_11:20; Mar_7:26.) It seems, on the whole, probable that he was still living.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

1 Then came he to Derbe and Lystra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father was a Greek:

Ver. 1. But his father was a Greek] Both by nation and religion. This was an unlawful marriage, Exo 34:10-17 Deu 7:1-5, and might be a means to humble the good woman, when once she came to a sight of her sin. David had his best children by Bathsheba, as Solomon, Nathan, of whom came Christ, &c. God can turn our sins to our good and comfort, as the skilful apothecary can make of a poisonous viper a wholesome treacle. {a}

{a} Old Pharm. A medicinal compound, orig. a kind of salve, composed of many ingredients, formerly in repute as an alexipharmic against and antidote to venomous bites, poisons generally, and malignant diseases. ŒD

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Then came he - That is, Paul in company with Silas. Luke does not give us the history of Barnabas, but confines his narrative to the journey of Paul.

To Derbe and Lystra - See the notes on Act 14:6.

And behold, a certain disciple named Timotheus - It was to this disciple that Paul afterward addressed the two epistles which bear his name. It is evident that he was a native of one of these places, but whether of Derbe or Lystra it is impossible to determine.

The son of a certain woman ... - Her name was Eunice, 2Ti 1:5.

And believed - And was a Christian. It is stated also that her mother was a woman of distinguished Christian piety, 2Ti 1:5. It was not lawful for a Jew to marry a woman of another nation, or to give his daughter in marriage to a Gentile, Ezr 9:12. But it is probable that this law was not regarded very strictly by the Jews who lived in the midst of pagan nations. It is evident that Timothy, at this time, was very young; for when Paul besought him to abide at Ephesus, to take charge of the church there 1Ti 1:3, he addressed him then as a young man, 1Ti 4:12, “Let no man despise thy youth.”

But his father was a Greek - Evidently, a man who had not been circumcised, for had he been Timothy would have been also.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Derbe and Lystra; of these cities see Act 14:6.

Timotheus; who was known unto Paul from his childhood, 2Ti 1:5, and accompanied him in many journeys, 2Ti 3:10,11, and is called by him, his work-fellow, Rom 16:21.

A certain woman, called Eunice; being one of them that had believed in Christ in Judea, and had a holy woman to her mother, named Lois.

His father was a Greek: although it was not lawful for a Jew to marry a woman of another nation, yet some think that a Jewess might marry to a stranger, as Esther married to Ahasuerus.

A Greek; of Gentile extraction, and therefore not circumcised; yet he is accounted to have been a proselyte.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

St. Paul in Europe

1. Timotheus] was probably of Lystra, not Derbe. His mother Eunice was perhaps a widow, and she, together with his grandmother Lois, educated the lad in the religion of Israel, though he was not circumcised (see 2Ti_1:6). The whole family had been converted at St. Paul's first visit.

3. See Preface to Acts 15.

4, 5. Here we have evidence that the decrees of the Council were actually promulgated in the Galatian Churches, and that they were well received.

6-40. Journey into Europe, Philippi.

6. RV 'And they went through the region of Phrygia and Galatia, having been forbidden of the Holy Ghost to speak the word in Asia.' At Lystra (Act_16:6) they received a divine intimation that they were not to carry out their purpose (probably their main purpose in this journey) of preaching in the Roman province of Asia. Accordingly they passed through that part of the ancient Phrygia which belonged to the Roman province of Galatia, and in which were situated Iconium and Antioch, which they doubtless revisited.

Those who, like Lightfoot, hold that the churches to which the Epistle to the Galatians is addressed, were situated in North Galatia, understand 'the region of Phrygia and Galatia' here to mean the district in N. Galatia once inhabited by Phrygians, but at this time by Gauls. Here they suppose that St. Paul was delayed by illness (Gal_4:13), and seized the opportunity of preaching and founding numerous Celtic or Gallic churches which are nowhere mentioned in Acts.

7. RV 'And when they were come over against Mysia, they assayed to go into Bithynia, and the Spirit of Jesus suffered them not.' Leaving Antioch, St. Paul journeyed northward through the province of Asia till he came to the borders of Mysia (the northwestern part of the province). He then attempted to strike westward into Bithynia, but was forbidden by 'the Spirit of Jesus.' This remarkable expression, which makes the Holy Spirit the Spirit not only of the Father, but also of the Son, is an evidence that the true divinity of Jesus was firmly held when St. Luke wrote.

8. And they passing by Mysia (i.e. passing through it without preaching) came down to Troas] Troas, the chief port of Mysia, was made a Roman colony by Augustus, and received many privileges, because of the supposed Trojan origin of the Roman people. Similar privileges were given to the neighbouring city of Ilion.

9. The man of Macedonia has sometimes been supposed to be St. Luke, or even the guardian angel of Macedonia (Dan_10:12). The man was recognised as Macedonian by his speech, or by his dress. The introduction of Christianity into that continent, where it was destined to win its chief triumphs, is fitly prepared for by a special revelation.

10. The we indicates that St. Luke was now a member of the party. Whether he joined it at Troas, or had accompanied it all along is not clear.

11. Samothracia] an island half-way between Troas and Neapolis. Neapolis] the port of Philippi.

12. Philippi] RY 'Philippi, which is a city of Macedonia, the first of the district, a Roman colony.' At Philippi, founded by Philip, father of Alexander the Great, Octavius and Antony had defeated the republican leaders, Brutus and Cassius, and the city, in honour of the victory, had been made a Roman colony with Latin rights. It lay on the great Egnatian way which united Italy and Asia, and was of great commercial importance. The chief city] lit. 'the first.' Some think that the meaning is that this was the first city reached by the Apostle in Macedonia, or in Europe.

13. Where prayer was wont to be made] RV 'where we supposed there was a place of prayer' (Gk. proseuche). Where the Jews were too few to build a synagogue, they were wont to assemble in open-air plages of prayer (proseuchæ), by the seaside, or on a river's bank, for convenience of purification.

14. Lydia] She came from Thyatira in Lydia, a district where there were many dyers. She was a proselyte to Judaism, and a woman of some wealth and position. As she is not mentioned in the Epistle to the Philippians, she was probably then dead, or had left the city. Renan has the strange fancy that she was St. Paul's wife.

15. Her household] the expression includes servants and slaves as well as children. Other examples of the baptism of households are Act_16:33; Act_18:8; 1Co_1:16 : see on Mat_19:13-15.

6. To prayer] rather, 'to the place of prayer.'

A spirit of divination] The girl belonged to the class of 'clairvoyants' or 'mediums,' and really believed herself to be possessed by a spirit. Her recognition of the divine mission of St. Paul indicates a considerable degree of spiritual discernment. The expulsion of the 'spirit' need not have been a miracle. The girl recognised in St. Paul a minister of 'the supreme God,' supreme, therefore, over the spirit which possessed her. Hence the command to the spirit to come forth was (in her belief) authoritative, and consequently effectual.

18. Being grieved] Although the testimony of the girl was true, St. Paul would not receive it, because it emanated, as he supposed, from an evil spirit. Similarly Jesus would not receive the testimony of demons to His Divine Sonship and Messiahship (Mar_1:26, etc.).

20. Magistrates] At Philippi there were two magistrates (duumvirs) corresponding to the consuls at Rome. Provincial duumvirs often claimed and received the courtesy title of prætors, which is the title by which St. Luke calls them here. Jews] Christianity was not yet clearly distinguished from Judaism. Judaism was a lawful religion for Jews, but not for Roman citizens.

22. Paul and Silas probably protested that they were Romans, but in the tumult their protest passed unheeded.

27. By Roman custom a gaoler who allowed a prisoner to escape suffered the same penalty as the prisoner. If the charge was a capital one he suffered death. The non-escape of the prisoners was due to terror and amazement.

30. What must I do to be saved?] The gaoler, to have asked such a question, must have been a hearer of Paul and Barnabas, and have been impressed by their teaching. The strange events of the night and the kindness shown him by Paul now bring matters to a crisis.

35. According to D, the motive of St. Paul's release was alarm at the earthquake. The Serjeants] Gk. 'the lictors,' officers who attended the magistrates, carrying axes and rods, symbols of the power to punish.

37. Being Romans] i.e. Roman citizens. In his speech against Verres Cicero says: 'to fetter a Roman citizen is a crime, to scourge him a scandal, to slay him parricide.' Roman citizenship could be acquired (1) by birth, if both parents were Romans; (2) by grant to certain cities or districts; (3) by grant to individuals for political or military services, e.g. long service in the army; (4) by purchase (Act_22:28). As Tarsus did not come under (2), and Paul was born free, his father and mother must have been Roman citizens. The chief privileges of citizenship at this time were, (1) the right to appeal to the Emperor, (2) freedom from degrading punishments, such as bonds, scourging, and crucifixion.

39. Desired them to depart] representing that in the excited state of the city it was impossible to protect them.

40. Comforted] exhorted. And departed] Silas and Timothy accompanied St. Paul, but (since the 'we' is now dropped) St. Luke was probably left behind to take charge of the Philippian Church (see Act_17:1). He seems to have made Philippi his headquarters for several years, rejoining St. Paul at Troas during the Third Missionary Journey (Act_20:5).

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

And he came also for then came he, A.V. and T.R.; to Lystra for Lystra, A.V.; Timothy for Timotheus, A.V.; of a Jewess for of a certain woman which was a Jewess, A.V. and T.R.; which for and, A.V. For Derbe and Lystra, see Ac 14 and notes. This time St. Paul visited Derbe first, whereas before he came from Lystra to Derbe. (Act_14:6, Act_14:8, Act_14:21) Was there ; viz. at Lystra. (see 2Ti_3:11) A certain disciple; i.e. a Christian. (Act_11:26) From St. Paul"s speaking of Timothy as "my own sou in the faith" (1Ti_1:2; 2Ti_1:2) and from his special mention of Timothy"s mother Eunice, (2Ti_1:5) it is probable that both mother and son were converted by St. Paul at his first visit to Lystra, some years before. (Act_14:7) Timothy. It is a Greek name, meaning "one who honors God" (formed, like Timoleon, Timolaus, Timocrates, etc.). It was a not uncommon name, and occurs repeatedly in the Books of the Maccabees. (RAPC 1Ma 5:6 2Ma 8:30, etc.) Another form is Timesitheos. Timothy is uniformly spoken of by St. Paul in terms of eulogy and warm affection (see, besides the passages above quoted, Rom_16:21; 1Co_4:17; Php_2:19-22; and the general tone of the Epistles to Timothy) A Jewess; viz. Eunice, (2Ti_1:5) also a Greek name (equivalent to Victoria), though borne by a Jewess. A Greek; i.e. a Gentile. (see Mar_7:26; Act_14:1 Act_17:4 Act_19:10; Rom_1:16 Rom_2:9; 1Co_10:32, etc.; Col_3:11) Had his father been a proselyte, it would probably have been said that he was (Bengel).

Vers. 1-5. The choice of a fit person.

The ordination of Timothy to be a minister of God, and St. Paul"s fellow-laborer in the gospel of Christ (1Ti_4:14; 2Ti_1:6; 1Th_3:2) was a great event in the Church"s history. The character of her individual bishops and priests has always been a matter of paramount importance, and in nothing do we see the wisdom of the great apostle more conspicuous than in the choice of his fellow-laborers, He who refused Mark, because he was not sure of him, discerned in Timothy, young as he was, that simplicity of purpose, and that sober and docile zeal in the service of Christ, which made him a fit instrument for the most arduous missionary work. Many qualifications concurred in Timothy. There was his thorough grounding in the knowledge of the Holy Scriptures through the pious care of his mother and grandmother, which gave strength to his own faith, and made him capable of reasoning with the Jews. There was his Jewish birth on his mother"s side, which, when he was circumcised, would make him acceptable to the circumcision; and there was his Gentile birth on his father"s side, which would enable him to sympathize with the Greeks, and would dispose them to listen to him. There was his early acquaintance with the afflictions of the gospel, which he had seen so bravely borne by the apostle at Iconium and at Lystra, and which he had dared to share by taking upon himself the Christian profession in the very heat of the persecution; and there was his warm attachment to St. Paul as of a son to his father. All this Paul saw in him, and foresaw that, of all his missionary band, none would exceed Timothy in devotedness to the Lord"s work, and in singleness of aim for the Church"s good (Philippians it, 1922). The event fully justified his expectations. Not Luke, the beloved physician; not Silas, the faithful brother and indefatigable evangelist; not Titus, his "own son after the faith," were greater helps and comforts to him than this young disciple from the rude community of Lystra. In him he had one like-minded with himself always ready for work, always seeking the things that are Jesus Christ"s; never ashamed of the gospel, ready to endure afflictions as a good soldier of Jesus Christ. The great day will reveal the value of Timothy"s service in the kingdom of God. The lessons for us to learn are: for the bishops of the Church, to give their utmost care to make choice of fit persons to serve in the sacred ministry of the Church; for the persons chosen, to throw their whole heart and soul into the work, that it may be well and worthily done; for the Church at large, to pray very earnestly that God would raise up faithful, wise, and earnest men to preach his gospel, to feed his flock, and so to build up his kingdom that the Churches may be "established in the faith, and increase in numbers daily.

HOMILIES BY W. CLARKSON. Vers. 1-5. The Church"s duty and reward.

I THE DUTY OF THE CHURCH.

1. To encourage and develop Christian talent. When Paul went to Lystra he found the Church there speaking well of a young disciple, Timotheus. This convert was "well reported of by the brethren" (ver. 2), and "him Paul would have to go forth with him" (ver. 3). The Church praised him who was praiseworthy; and the minister trusted and encouraged him who was trustworthy, leading him on to higher things, and placing him in a position in which his consecrated powers would have freer range and extended usefulness. The Church of Christ seldom does better than when it nourishes youthful piety, and paves the way for the exercise and development of growing talent.

1. To make timely concession. "Him Paul took and circumcised because of the Jews" (ver. 3). Paul thought these men wrong in their views, but he consulted their sensibilities for the sake of concord and progress. The true triumph is, not to work well with those with whom we are in full sympathy, but to co-operate, without friction, with those between whom and ourselves there is variance of view or difference of disposition. There is no possibility of rendering any considerable service in the cause of Church organization, without a large measure of the conciliatory spirit, and without a considerable amount of actual concession. Not the man who carries his point by obstinate persistency, but he who yields at the right time and in the right spirit is commended of his Lord.

2. To be faithful to all compacts. (Ver. 4.) Probably Paul and Silas might have safely said nothing about the decision at Jerusalem; the people of Asia Minor would have heard nothing about that. But they were scrupulous to carry out the compromise in all its particulars. Fidelity to an undertaking is a clear and urgent Christian duty; the Church or the minister who should slight it would be doing something which is not only unworthy but discreditable, displeasing to Christ, injurious to itself or himself.

3. To keep in view consolidation and extension: to preserve a fair and wise proportion between these different branches of Christian work. Under the hand of Paul and Silas the Chinches of Asia "were established in the faith, and increased in number" (ver. 5). The missionaries were not more desirous of extending the line of active evangelization than of securing the ground which they had taken. This is Christian wisdom. The two complementary works should always go together; one will minister to the other; one cannot shine without the other.

II THE REWARD OF THE CHURCH. This is twofold.

1. To glean individual results. True and keen must have been Paul"s gratification to find such a disciple as Timothy at Lystra. Well was he recompensed for the cruel stoning he received in that town by gaining such a "beloved son" and valuable helper in his work of faith and love. And it is the individual results of the Christian teacher"s labor which are his most appreciated reward now. The recovery of that lost one; the decision of that vacillating one; the consecration of that promising one; these are his joy and crown.

2. To witness general progress. To find that "the Churches are established," and that they are "increasing in number;" to know that the cause of Christ is advancing, that his kingdom is coming, that his name is being honored, and his praises sung by those who had been ignorant of his dying love; what joy, what intense and pure satisfaction, is this! Other sources of delight may pass, or they may leave a stain rather than a tint behind them; but this is a gladness that abides, and which purifies and ennobles the heart of him who is made happier thereby. O.

HOMILIES E. JOHNSON Vers. 1-8. Paul and Timothy.

In the intercourse of the great apostle with Timothy, and the history of the latter, we have an interesting episode.

I THE YOUNG DISCIPLE. His case shows:

1. The blessing of a pious mother. The mother"s love gives force to all her lessons, sanctity to the curliest of life"s recollections. "Knowing of whom thou hast learned them.

2. The blessing of Christian society. He enjoyed the testimony of the brethren in Lystra and Iconium. Not only the good influences we receive from Christian brethren, but the certificate which their good will and commendation affords us, is to be considered.

3. The blessing of sound instruction. He had an apostle for his teacher. There were things he had "heard and been assured of" from those weighty lips.

4. These advantages turboed to account, tie was the pride and consolation of his mother, and the more so as her husband was an unbeliever. He was an ornament to his community, as we may see from the Epistles to Timothy, from Php_2:22 and 1Co_16:10; and a joy and support of the apostle.

II SPECIAL ENCOURAGEMENT FOR CHRISTIAN MOTHERS.

1. How many examples have we not of devout mothers in the Old and New Testaments! Hannah, the mother of Samuel; Mary, the mother of Jesus; Salome, the mother of Zebedee"s children; Eunice, the mother of Timothy. And with these may be compared Monica, the mother of Augustine.

2. A mother"s prayers are as guardian angels about the life of her child; and the godly son possesses the happy harvest of a mother"s tears.

3. The mother"s early influence is the best preparation for future service. Paul laid stress upon it; and the happy connection between himself and the disciple so fruitful for both and for the world rested upon the early foundation laid by the mother. J.

HOMILIES BY R.A. REDFORD

Vers. 1-5. Paul"s second missionary journey commenced.

I ENLARGED WORK THE FRUIT OF ENLARGED CAPACITY AND EXPERIENCE.

1. In his own spirit by faithful service and abundant grace received.

2. In his higher standing among his brethren. The sympathy and confidence expressed by the Churches of Antioch and Jerusalem lifted up Paul"s spirit to a higher level.

3. In the clearer course opened by the settlement of the controversy as to the position of the Gentile converts.

II INSTRUMENTS PREPARED TO MEET GREATER DEMANDS. Timothy specially gifted to be Paul"s companion. His Greek education. His mother"s and grandmother"s piety. His father possibly a proselyte. He himself Paul"s son in the faith. Silas more Jewish. The Holy Spirit guides us when we seek out helpers in dependence on higher wisdom. The young minister had the confidence of the Churches, where probably he had exercised his gifts. Those who are selected as candidates for the ministry should be approved and well reported of, and in some degree tried. Paul"s own judgment was sustained by that of others.

III IN ALL WORK DIFFICULTIES AND SCANDALS SHOULD BE SHUNNED, even at the cost of suppressing personal feeling. When it was a question of maintaining principle, Paul would not consider Jewish prejudice; when it was a question of conciliating and preparing the way for the gospel, he would put his own broader views in the background. An example showing that promises and conciliation can be mingled in the same character; a warning against self-assertion.

IV THE INFLUENCE OF A WELL-MAINTAINED CHURCH ORDER ON THE STABILITY AND PROSPERITY OF SPIRITUAL WORK. There was no despotism of Jerusalem over the Gentile Churches, but these were decrees ordained; not the decrees of those who sought dominion over the faith of others, but the decisions of wise, good, inspired men, who spoke under the influence of the Spirit. We should obey the will of the Spirit, whether we hear it from Jerusalem or from any other quarter. A true, humble, and zealous desire to be strengthened and to increase will be the best preservative against schism. There is no inconsistency between liberty and reverence. They support one another. R.

HOMILIES BY P.C. BARKER

Vers. 1-5. Apostolic devotion owned.

The opening two little words of the fifth verse must not be neglected. The fifth verse does not merely summarize the incidents narrated in the preceding four verses. It connects them as effects with their just causes, or with that which was in part, and as matter of fact, their just cause. Observe, then, that

I THE LOVE OF APOSTOLIC HEARTS ESTABLISHES FAITH IN THE HEARTS OF OTHERS AND INCREASES THE SPREAD OF IT.

II THE KINDLY PASTORAL VISITING OF THOSE OF SUPERIOR KNOWLEDGE, AND WHO HAVE BEEN SET AND CALLED OF GOD, AS LEADERS, ESTABLISHES THE FAITH OF WHOLE CHURCHES AND INCREASES THEIR NUMBER.

III THE ACTIVE ZEAL OF THE OLDER AND HONORED LEADERS IN SEEKING AND ENCOURAGING YOUNG RECRUITS THROWS ENERGY INTO EXISTING FAITH AND PROVIDES DIRECT MEANS FOR PROPAGATING IT.

1. Paul selects Timothy, observing him to be the right sort.

2. Paul recognizes the need of new blood and young blood, and lets the Churches see that he does so.

3. Paul suggests the circumcision of Timothy, as son of a Jewish mother, that no time should be unnecessarily lost in removing objections on the part of the Jewish elements in the Churches he was visiting.

IV AN EQUITABLE ADMINISTRATION OF THE DECISIONS OF THE "APOSTLES AND ELDERS," AND A JUST ATTENTION TO ECCLESIASTICAL ORDER, STEADIES THE FAITH RESIDENT IN THE CHURCH AND PROMOTES THE GROWTH OF IT ELSEWHERE. (Ver. 4.) To try to "put a yoke upon the neck" of any Church is to "tempt God". (Act_15:10) To give it true liberty is like giving it air and light. B.

HOMILIES BY R. TUCK Ver. 1. The character of Timothy.

This young man was so closely associated with the Apostle Paul, and with such complete sympathy shared his thoughts and his work, that he deserves a careful study, and his character will be found to have points of interest from which important practical lessons may be drawn. He is introduced to us in this passage, but we must assume the fuller knowledge of him that is conveyed by historical references in the Acts and Epistles, and by the letters of counsel addressed by St. Paul to him personally. Of him Canon Farrar says, "He was, in fact, more than any other, the alter ego of the apostle. Their knowledge of each other was mutual; and one whose yearning and often lacerated heart had such deep need of a kindred spirit on which to lean for sympathy, and whose distressing infirmities rendered necessary to him the personal services of some affectionate companion, must have regarded the devoted tenderness of Timothy as a special gift of God to save him from being crushed by overmuch sorrow." Timothy was brought to Christ by St. Paul"s preaching, and the way in which the apostle reminds Timothy of his sufferings at Antioch, Iconium, and Lystra, (1Ti_3:10, 1Ti_3:11) suggests that Timothy was an actual "witness of St. Paul"s injurious treatment; and this at a time of life when the mind receives its deepest impressions from the spectacle of innocent suffering and undaunted courage. And it is far from impossible that the generous and warm-hearted youth was standing in that group of disciples who surrounded the apparently lifeless body of the apostle at the outside of the wails of Lystra.

I THE ADVANTAGES OF TIMOTHY IN A GODLY ANCESTRY. It is certain that he was of a naturally amiable and affectionate disposition, and had this advantage from his birth. His mother, and her mother before her, were amiable and pious women, and transmitted their natural grace to this young man. It is often observed that children bear the disposition of their mothers; and just such a gentle tone of character as Timothy showed has often been traceable to such a godly ancestry as he had. It may seem as if women had but little work to do; but what a noble mission is theirs if their patient culture of natural disposition gives their children the vantage-ground of amiable and attractive character! Few blessings resting on our life surpass that of the hereditary influence of good and godly ancestors.

II THE ADVANTAGE OF A WISE AND CAREFUL EARLY TRAINING. "Of a child he had known the Scriptures." Show how this involved

(1) an early awakening of the intelligence;

(2) a guardianship of his youth and young manhood from folly and temptation;

(3) a preparedness for the fuller light and truth brought to him by the apostle;

(4) a fitness for the Christian ministry to which he subsequently became devoted.

(1) a studious habit;

(2) a cultivation of the passive graces almost to the disadvantage of the active. No more beautiful characters are found on earth than those who are naturally amiable, and whose amiability is sanctified by Divine grace.

It may also be shown he was the influence of his early teachers tended to encourage

III THE CHARACTERISTIC EXCELLENCES OF HIS SANCTIFIED MANHOOD. From the Epistles written by St. Paul to him we gather what were the leading features of his character.

1. Great affectionateness of disposition, which made him cleave closely to any one he loved, and enabled him to make cheerful sacrifices for them.

2. Great steadfastness and trustworthiness, so that St. Paul found he could always rely on him. He acted from principle, not mere impulse; and had a strong sense of duty.

3. A studious habit of mind, which, no doubt, made him valuable to St. Paul for his writing work, but became a snare to him, as unfitting him, to some extent, for public ministerial duties. Out of this, and the consequent frailty of his health, came a shyness and timidity which St. Paul urges him to overcome. It has been well said that Timothy is a beautiful example for young men, as "one of those simple, faithful natures which combine the glow of courage with the bloom of modesty. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Act 16:9

Before every well-done work the vision comes. We dream before we accomplish. What is all our boyhood, that comes before our life, and thinks and pictures to itself what that life shall be, that fancies and resolves and is impatient—what is it but just the vision before the work, the dream of Europe coming to many a young life, as it sleeps at Troas, on the margin of the sea? The visions before the work; it is their strength that conquers the difficulties and lifts men up out of the failures, and redeems the tawdriness or squalidness of the labour that succeeds. The aspect of the man of Macedonia reveals the real state of the case with reference to the essential need of the human soul for the gospel.

I. The first need is a God to love and worship. If you are not to lose that highest reach of love and fear where, uniting, they make worship, must you not have God? Woe to the man who loses the faculty for worship, the faculty of honouring and fearing not merely something better than himself, but something which is the absolute best, the perfect good—his God! The life is gone out of his life when this is gone. There is a cloud upon his thought, a palsy on his action, a chill upon his love. Because you must worship, therefore you must have God.

II. But more than this. Every man needs not merely a God to worship, but also—taking the fact which meets us everywhere of an estrangement by sin between mankind and God—every man needs some power to turn him and bring him back, some reconciler, some saviour for his soul. There is an orphanage, a home-sickness of the heart which has gone up into the ear of God, and called the Saviour, the Reconciler, to meet it by His wondrous life and death.

III. Man needs spiritual guidance. The power of the Holy Spirit! an everlasting spiritual pressure among men! what but that is the thing we want? The power of the Holy Ghost, by which every man who is in doubt may know what is right, every man whose soul is sick may be made spiritually whole, every weak man may be made a strong man—this is God’s one sufficient answer to the endless appeal of man’s spiritual life.

Phillips Brooks, The Candle of the Lord, p. 91.

A Cry for Help.

I. Each one must have been struck with the beauty and the tenderness and the depth which there is in that word help. "Help us." It implies that there is, which I suppose there is in every living creature under heaven, a feeling consciously or unconsciously which looks out for help. Every one has his aspirations; in every one there is a standard higher than he can reach, a sense of something beyond him, which he sees and admires and wishes to be and cannot. It is the immortality of the man—it is the relic of the lost image—it is the cry of the void of a heart which once was filled. Weakness, miserable weakness, is the child of sin, and there are times when the hardest and the proudest feel it. You may assume it, every one who has not God sometimes has the thought, though it does not clothe itself in words—"Help us."

II. We hold that if a heathen man lives up to the light of his natural conscience, by that light of conscience he will be judged, and if he have obeyed it, he will not be condemned. But then the objection meets us, If this be so, is it not better to let the heathen alone? For if a man who follows the light of reason will not perish, and if to refuse Christ be the condemnation, and the responsibility therefore of knowing Christ so tremendous, surely they are safer as they are! If we, with all the assistance which we derive from education, from the piety of those about us, from the Bible, from the means of grace, find it so very difficult to do what is right, and to act out the dictates of our better mind, what must the difficulty be to a heathen, who has none of these, but all the counteracting influences of evil about him! Is not the gospel practically essential to the heathen, to enable him to fulfil the condition, on which alone he can escape eternal punishment? What the heathen want is help. There is a power abroad in the world to which nothing is really an antagonistic force but Christ only. Let us then obey the more than mortal voice by which the little good that is in everything everywhere in itself pleads silently, in Christ cries loudly, "Come over and help us."

J. Vaughan, Fifty Sermons, 2nd series, p. 51.

References: Act 16:9.—Spurgeon, Sermons, vol. iv., No. 189; Three Hundred Outlines on the New Testament, p. 115; J. Oswald Dykes, Christian World Pulpit, vol. xv., p. 296; Preacher’s Monthly, vol. vi., p. 124. Act 16:9-40.—New Outlines on the New Testament, p. 89. Act 16:13, Act 16:14.—Spurgeon, Sermons, vol. ix. No. 544. Act 16:14.—J. Burton, Christian Life and Truth, p. 44; J. C. Postans, Christian World Pulpit, vol. iv., p. 404; Preacher’s Monthly, vol. vi., p. 85.

Act 16:14-15

The Conversion of Lydia.

I. Lydia was listening: "And a certain woman named Lydia, heard us." Great stress is laid in the Bible on hearing: "Faith cometh by hearing."

II. Lydia listened attentively. She paid heed—eagerly laid hold of the great truths enunciated by the Apostle. If you lay hold of the truth, the truth will lay hold of you. Once the hearers of the gospel reach this stage of close, anxious attention, this eager grasping of the truth, there is every reason to believe they will be led on to a full and saving knowledge of it.

III. She listened attentively in her heart: "Whose heart the Lord opened to attend." Life before light—hearts before heads: that is the fundamental principle of the gospel.

IV. Lydia was listening attentively with her heart opened.

V. Lydia listened attentively with her heart opened wide by the Lord. The text shows that the opening of her heart was (1) gradual, (2) gentle.

J. C. Jones, Studies in the Acts, p. 280.

Reference: Act 16:16.—W. Beecher, Christian World Pulpit, vol. iv., p. 227.

Act 16:29-31

Note:—

I. What a "manifold wisdom" is the wisdom of God! how infinitely various are His ways in the work of the conversion of souls and the bringing of sinners to Himself! One is never more struck with this than in comparing the two records of conversion which this chapter contains and which befel in the same city—the conversion of Lydia and the conversion of the Philippian jailer. The first, what a quiet work!—the evening dews do not light more gently, more imperceptibly on the earth than did the doctrine of the Lord light and distil upon her heart. He that hath the key of David with a touch of the key caused the chambers of her heart to fly open, so that she attended unto the things spoken of Paul, and almost without an effort, for so it would appear, was born into the kingdom of God. Contrast this with the mighty though brief birth-pang with which the jailer was born into the same kingdom, the earthquake of fear which shook his soul, the agony of terror out of which he cried, "What must I do to be saved?"

II. And what is the lesson which we may draw from this comparison and contrast? It is this. Let none of us make rules for conversion, either in our own case or in that of others; how it should come about, and what exactly are the successive stages of the process through which one who is brought to God must pass; so that if any has not passed exactly through these we will not believe that the work has been wrought in him at all. No man is in this matter in all things a pattern to others. God is greater than our rules; He refuses to be shut in by them. There is a boundless, inexhaustible originality in His methods of dealing with souls. All which concerns thee—and this does concern thee more than everything besides—is this, namely, that the thing itself shall have been done, and that thou shalt have indeed asked the great question, "What must I do to be saved?" and that thou shalt have received into thine heart of hearts the all-including, answer, "Believe on the Lord Jesus Christ, and thou shalt be saved," and shalt have so received it, that out of this there shall be now unfolding itself in thee a life of conformity to the will of God, thou walking in all those good works which He had prepared for thee to walk in.

R. C. Trench, Sermons in Ireland, p. 142.

References: Acts 16 Preacher’s 30.—Monthly, vol. iii., p. 306; T. Arnold, Sermons, vol. i., p. 1. Act 16:30, Act 16:31.—J. Burton, Christian Life and Truth, p. 146; J. Natt, Posthumous Sermons, p. 152; Preacher’s Monthly, vol. vii., p. 55. Act 16:31.—Spurgeon, Sermons, vol. vi., No. 293; Christian World Pulpit, vol. vi., p. 127; vol. viii., p. 147; H. Robjohns, Ibid., vol. xvi., p. 280; Homiletic Quarterly, vol. ii., p. 233; E. Cooper, Practical Sermons, vol. ii., p. 47. Act 16:32-34.—Spurgeon, Sermons, vol. xvii., No. 1019.

Act 16:40

The Gospel brought into Europe.

We have in this story:—

I. The old lesson of the power of small things, or rather the power of the earnest heart and steady purpose working by means of common things. Although the Apostle has come by Divine sanction to far-famed Philippi, he comes like an ordinary traveller, goes out quietly to the banks of the little stream, where he has heard that there is prayer, and even then he does not preach, but sits down and talks to the listening women. How many Christian people still have no other opportunity than just such as this, and could not use a greater if it were given. All they can do is to talk to a few simple folk, women or men, or young people. But how great the results may be! How one becomes many, and simplicity becomes grandeur! Call nothing little, call nothing common; if you can speak to fellow-mortals of Christ’s grace and the Father’s love, know that you are standing at the source of rivers of immortal life.

II. It is a notable thing that the first European convert is a woman. Lydia is a kind of personal Jerusalem—she is the mother of us all. She stands here at the gate of the Western continent, is the first to receive the blessing and to send it on. In that fact we have the pledge and actual beginning of woman’s elevation. She is no longer to be drudge, slave, plaything to man. She is to enter the kingdom by his side. Christ’s gospel is a kingdom of souls, of sacrifice, of virtues; and they stand highest in it who have the simplest faith, the largest charities, the tenderest hearts.

III. We have in the deliverance of the slave-girl another typical and prophetic circumstance. It would be almost universally allowed that the two most important social revolutions produced by Christianity are the amelioration of the condition of woman and the abolition of slavery. And here in Philippi we have the second as well as the first.

IV. The conversion of the jailer, who was probably a Roman soldier, points to the influence that the Christian religion was destined to exert over law and political institutions and prevailing idolatries and civil governments. This conquest over a soldier and servant of Rome is indicative of the subjection of the great empire herself under the sway of the Cross.

V. The order of the conversions is worthy of notice. The proselyte, the Greek, the Roman—that has been the order of the diffusion of Christianity throughout the world; and it is so in principle at this day. We expect our first successes among those who have had some religious advantages, our next among the susceptible around, and our last among the men of the world.

VI. Observe also the recognised importance of the family in this wonderful narrative. There are three converts, and two of them bring their households with them. The family is to be, in God’s plan, one organic whole, not a number of separate and jarring individualities.

VII. Finally, Jesus Christ stands out here, as everywhere, to be worshipped, trusted, loved, and followed. Believe on Him, and thou shalt be saved. Honour Him, and He will give thee honour. Open to Him thy house, and He will fill it with the fragrance of His presence.

A. Raleigh, From Dawn to the Perfect Day, p. 265.

The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.

The latter end of the foregoing chapter gave us a sad account of a dissension and difference arising between Paul and Barnabas, upon which they parted; Barnabas sails for Cyprus, but what success he had there the scripture says not. St. Paul goes through Syria and Cilicia, confirming the churches, and doing good service for God in his peregrinations and travels.

Here observe, That St. Paul and Silas, before they set forth to their work, were in a solemn manner (by prayer) recommended by the brethern to the grace of God, Act 15:40.

And accordingly their labours are succeeded and blessed. Barnabas and Mark set forth Cyprus; but we read not of any solemn recommendation of them by the brethern to the grace of God; nor a word of any success they had in their work: teaching us the great necessity of fervent prayer to precede, accompany, and follow the preaching of the gospel. Let ministers pray, and people pray, and engage all the prayers they can for the success of their ministry.

Lord, let me steep that seed I sow amongst the people in tears and prayers before I scatter it! O pour out thy Spirit with thy word, that it may be mighty through God for pulling down the strong holds! Verily there is so little efficacy in ordinances, for want of fervent wrestlings with God in prayer.

Observe next, The places which Paul and Silas in their travels first came unto; namely, Derbe and Lystra, where he finds young Timothy, whom he takes along with him, and breeds him up for a gospel-minister, calls him his fellow-worker and companion in his travels.

Note farther, The account here given of Timothy’s birth and parentage; his mother Eunice was a believing Jewess; his father was a Greek, a Gentile; for which reason Timothy was not circumcised, because it was not lawful for the mother to have her child circumcised against her husband’s consent.

Now St. Paul, intending to take Timothy along with him as his companion in preaching the gospel, that his ministry might be the more acceptable to the Jews, who knew him to be uncircumcised, because the son of an uncircumcised father, he takes him and circumcises him; but at the same time Titus, who was a Gentile, both by father and mother, him he would not circumcise; neither suffering the yoke of circumcision to be laid on the Gentiles, which God had never imposed, nor would be seen to countenance those who held circumcision necessary to salvation.

O what an admirable pattern has this great and humble apostle left to posterity! he became all things to all men, and either used or refused indifferent things, according as the use or disuse of them tended to the church’s education, and men’s salvation.

From whence learn, That in things not absolutely necessary to salvation, Christians ought to act prudentially, and either do, or not do, some things of lesser moment, according as it may promote, and best conduce to the church’s peace and edification.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

TIMOTHY ENTERS THE MINISTRY

1-3. God gave Paul Timothy at Lystra, where they stoned him, — a memorable fact, as Timothy was his favorite preacher throughout all his ministry, and, of course, God’s greatest blessing to him, though received at the place where they stoned him, thus reminding us that calamities are but blessings in disguise, and that where the devil fights hardest God gives us the brightest victory. Timothy has a wonderful record, involving doubt as to his ever having lost his infantile justification, owing to the invaluable blessing of his godly mother Eunice and grandmother Lois, who from his infancy had taught him “the Holy Scriptures, which made him wise unto salvation.” Hence we have no record of his conversion, doubtless lost sight of in his early childhood. Here we see a significant fact that, while Paul everywhere defended the Gentile converts against the imperious demand of the Jews to impose on them the Mosaic ordinances, here he circumcised Timothy simply to gratify the Jews, so that he would be the more useful among them, illustrating his favorite maxim, “All things to all men, that he may save some.” We should be perfectly limber on all questions of church rites and ceremonies, to receive them or forego them pursuant to the glory of God through our humble instrumentality, led by the Spirit.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

XVI: 1, 2. Without giving the least detail of Paul's labors in Syria and Cilicia, Luke hurries us forward to his arrival in Derbe and Lystra, the scenes respectively of the most painful and the most consoling incidents which occurred on his former tour. His chief object in this seems to be to introduce us to a new character, destined to play an important part in the future history. (1) “ Then he came down into Derbe and Lystra, and behold, a certain disciple was there, named Timothy, son of a believing Jewess, but of a Greek father; (2) who was well attested by the brethren in Lystra and Iconium.” Not only the mother, but also the grandmother of the disciple was a believer; for Paul afterward writes to him: “I call to remembrance the unfeigned faith that is in thee, that first dwelt in thy grandmother Lois, and in thy mother Eunice, and I am persuaded also in thee.” From this it seems that both the mother and grandmother had preceded him into the kingdom; for it is clearly of their faith in Christ, and not of their Jewish faith, that Paul here speaks. With such an example before him, it is not surprising that the young disciple should be found well attested by all the brethren who knew him. The fact that he was thus attested not only at Derbe and Lystra, within the vicinity of his residence, but also in the more distant city of Iconium, renders it probable that he was already known as a public speaker.

On the occasion of Paul's former visit to Lystra, we learned that while he lay dead, as was supposed, after the stoning, “the disciples stood around him.” Timothy was doubtless in the group; for he was Paul's own son in the faith, and must have been immersed previous to the stoning, as Paul left the city immediately after. The scene occurred just at the period in Timothy's religious life, the period immediately subsequent to immersion, when the soul is peculiarly susceptible to the impress of noble example. The recesses of the heart are then open to their deepest depths, and a word fitly spoken, a look full of religious sympathy, or a noble deed, makes an impression which can never be effaced. In such a frame of mind Timothy witnessed the stoning of Paul; wept over his prostrate form; followed him, as if raised from the dead, back into the city; and saw him depart with heroic determination to another field of conflict in defense of the glorious gospel. It is not wonderful that a nature so full of sympathy with that of the heroic apostle to extort from the latter the declaration, “I have no one like-minded with me,” should be inspired by his example, and made ready to share with him the toils and sufferings of his future career.

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

Acts Chapter 16

There is perhaps no example of this more remarkable than that which Paul does with regard to Timothy. He uses circumcision in all liberty to set aside Jewish prejudice. It is very doubtful whether, according to the law, he ought to have been circumcised. Ezra and Nehemiah shew us the strange wives sent away; but here, the mother being a Jewess, Paul causes the child of this mixed marriage to follow the rule of the Jews and submit to that rite. Liberty fully recognises the law in its place, although itself exempt from it, and distinctly states, for the assurance of the Gentiles, the absence of all pretension, on the part of the Judaean Christians, to impose the law upon Gentiles. Paul circumcises Timothy, and does not give subjection for an hour to those who would have compelled Titus to be circumcised. He would become a Jew to the Jews from love; but the Jews themselves must renounce all pretension to impose the law on others. The decrees given at Jerusalem are left with the churches-a plain answer to every Jew who desired to subject the Gentiles to Judaism. The decrees, we may remark, were those of the apostles and the elders.

It is the Holy Ghost alone who directs the apostle. He forbids him to preach in Asia (the province), and will not suffer him to go into Bithynia. By a vision in the night they are called to go into Macedonia. Here the historian meets them. It is the Lord who calls them into Macedonia. It is well to note here that, while the gospel is sent under Paul’s ministry to the whole creation under heaven, yet there is specific direction as to where we are to go.

Here the apostle goes first to the Jews, even when it was only a few women who came together by the river side-a place, as it appears, usually chosen where there was no synagogue. A Greek woman, who worshipped the God of Israel, is converted by grace. Thus the door is opened, and others also believe (Act 16:40). Here Satan tries to tamper with the work by bearing a testimony to the ministers of the word. Not that this spirit acknowledged Jesus-he would not then have been an evil spirit, he would not have thus possessed the damsel. He speaks of the agents, in order to have a share of the glory, and of the most high God-compelled perhaps by the presence of the Spirit to speak, as had been the case with others by the presence of Jesus, when His power was before their eyes. The testimony of Satan could not go so far as to own Him Lord; and if Paul had not been faithful, it would have mixed up the work of the enemy with that of the Lord. But it was not a testimony to Paul that Paul sought, nor a testimony rendered by an evil spirit, whatever might be the appearance of its testimony. The proof which the evil spirit had to give that the power of God was present, was to submit to it by being driven away. It could not be a support to the work of God. We see in this circumstance the disinterestedness of the apostle, his spiritual discernment, the power of God with him, and the faith which will have no other support than that of God. It would have been useful to have a testimony rendered to his ministry: the reasonings of the flesh might have said, ‘I did not seek it.’ Persecution would have been avoided. But God will have no other testimony than that which He bears to Himself. No other can be a testimony from Him, for He reveals Himself where He is not known; faith waits only on Him to render it. Paul went on without troubling himself about this malicious attempt of the enemy’s, and possibly in wisdom avoiding conflict where there was no fruit for the Lord, until by its persistency the apostle was forced to attend to it. The Spirit of God does not tolerate the presence of an evil spirit when it makes itself actively manifest before Him. He does not lend Himself to its devices by giving it importance through a voluntary interposition; for He has His own work, and He does not turn away from it to occupy Himself about the enemy. He is occupied, in love, about souls. But if Satan comes in His way, so as to perplex these souls, the Spirit reveals Himself in His energy, and the enemy flees before Him.

But Satan is not without resources. The power which he cannot exercise in a direct way, he employs in exciting the passions and lusts of men in opposition to that power against which he cannot himself stand, and which will neither unite itself to him nor recognise him. Even as the Gadarenes desired Jesus to depart, when He had healed Legion, so the Philippians rise up tumultuously against Paul and his companions at the instigation of the men who had lost their dishonest gains. But God makes use of all this to direct the progress of His own work, and give it the form He pleases. There is the gaoler to be converted, and the magistrates themselves are to confess their wrong with respect to the messengers of God. The assembly is gathered out, a flock (as the epistle addressed to them bears witness) full of love and affection. The apostle goes to labour elsewhere. We see a more active, a more energetic, testimony here than in the similar case that happened to Peter. The intervention of God is more striking in Peter’s case. It is the old Jerusalem, worn out in everything except hatred, and God faithful to the one who trusted in Him. The hatred is disappointed. Paul and Silas sing, instead of quietly sleeping; the doors burst suddenly open; and the gaoler himself is converted, and his family. The magistrates are obliged to come as supplicants to Paul. Such is the result of the tumult. The enemy was mistaken here. If he stopped their work at Philippi, he sent the apostles to preach elsewhere according to the will of God.

We must not pass over in silence this energy which embraced whole houses, and subdued them to the Christian faith. We only see it, however, when it is a question of bringing in the Gentiles. [24] But Cornelius, Lydia, the gaoler of Philippi, are all witnesses to this power.

Footnotes for Acts Chapter 16

24: We see however, in the case of Lydda and Saron, what is more analogous to the introduction of a people. They heard of the miracle done to Aeneas; and the town and neighbourhood turned to the Lord. Saron is a district along the coast.

John Nelson Darby — Synopsis of the Books of the Bible: the New Testament (c. 1857–1862) — public domain. Text from a community e-Sword module.

1–3. He came to Derbe and Lystra. Compare 14:6–21. Behold, a certain disciple was there. A member of the church at Lystra, converted on the previous missionary tour. Timotheus. Born of a Jewish mother, but of a Greek father. The name is Greek and means one who fears God. Following his father, he was uncircumcised and, hence, regarded as a Greek instead of a Jew. Yet he had been taught the Scriptures from childhood (2 Tim. 3:15) by his pious mother and grandmother (2 Tim. 1:5). These, Eunice and Lois by name, were Christians also. 1 Cor. 4:17 shows that Paul converted him. Compare Gal. 4:19.

Well reported. As an active, efficient Christian. He had evidently labored for Christ in both places, and given such proofs as to show his fitness for the missionary work.

Go forth with him. As a traveling companion. And circumcised him. Not because he thought it necessary to salvation, but because of the Jews. Wherever Paul traveled, he first labored in the Jewish synagogues. If one of his traveling companions was a Gentile, it would arouse Jewish prejudices so as to close their ears. Hence, since “neither circumcision nor uncircumcision was anything” (1 Cor. 7:19), he complied with the principle that he states in 1 Cor. 9:19, 20. In Gal. 2:3 it is stated that when Titus, a Greek, went up to Jerusalem, he was not compelled to be circumcised. Had he been, it would have been a concession to the Judaizing Christians who insisted that circumcision was necessary to salvation. Here the case was different. No Judaizing party made such a demand, and the act was one of pure expediency, in order to reach more readily unconverted Jews. These examples teach us to accommodate ourselves to the prejudices of others as far as we can without the sacrifice of principle. From other passages (1 Tim. 4:14; 2 Tim. 1:6), we learn that, at this time probably, Timothy was ordained by the elders, and received special gifts by the imposition of the hands of the apostle.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

This continues the missionary journeys of Paul with Silas.

General Information:

Timothy is introduced into the story and joins Paul and Silas. Verses 1 and 2 give background information about Timothy. (See: Background Information)

General Information:

The first, third, and fourth instances of the word "him" refer to Timothy. The second "him" refers to Paul.

Paul also came

Here "came" can be translated as "went." (See: Go and Come)

Derbe

This is the name of a city in Asia Minor. See how you translated it in Acts 14:6.

behold

The word "behold" alerts us to a new person in the narrative. Your language may have a way of doing this.

who believed

The words "in Christ" are understood. AT: "who believed in Christ" (See: Ellipsis)

He was well spoken of by the brothers

This can be stated in active from. AT: "The brothers spoke well of him" or "Timothy had a good reputation among the brothers" or "The brothers said good things about him" (See: Active or Passive)

by the brothers

Here "brothers" refers to believers. AT: "by the believers"

circumcised him

It is possible that Paul himself circumcised Timothy, but it is more likely that he had someone else circumcise Timothy.

because of the Jews that were in those places

"because of the Jews living in the areas where Paul and Timothy would be traveling"

for they all knew that his father was a Greek

Since Greek men did not have their sons circumcised, the Jews would have known Timothy was not circumcised, and they would have rejected Paul and Timothy before hearing their message about Christ. (See: Assumed Knowledge and Implicit Information)

translationWords

Paul

Lystra

disciple

Timothy

Jew

believe

Greek

brother

Iconium

circumcise

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.