Acts 16:14

CRITICAL REMARKS

Act_16:14. Lydia.—“Certainly a proper name, not a patronymic” (Zöckler). “She had probably become addicted to Jewish religious practices in her native city” (Ramsay). Thyatira.—A town in Lydia, famous for its dyeing.

Act_16:15. Come into my house, and abide there.—Up to this time the four teachers may have supported themselves by their own labours, Paul as a tent maker, Luke as a physician, Silas and Timothy in ways unknown. That Paul was reluctant to accept Lydia’s invitation has been argued from the words, And she constrained us (compare Luk_24:29); and this he may well have been, not because of unwillingness to partake of the hospitality of others (see Rom_16:23), or to receive assistance from them when his circumstances required (Act_24:23; Act_28:10; Php_4:15), but because he wished to avoid the imputation of being actuated by mercenary motives (Act_20:34; 2Co_12:17; 2Co_12:19).

HOMILETICAL ANALYSIS.—Act_16:14-15

A Sabbath in Philippi; or, the Conversion of Lydia

I. The antecedents.—

1. Lydia’s settlement in Philippi. A native of Thyatira, on the confines of Lydia and Mysia, afterwards the seat of a Christian Church (Rev_2:18); a seller of purple, for which the Lydians were celebrated, the guild of dyers at Thyatira, οἱ βαφεῖς, having left behind them an inscription which attests the accuracy of the sacred historian; Lydia, so called not from her native district, since the name was common among both Greeks and Romans, in prosecution of her calling had crossed the Ægean and settled in Philippi. Had she not done so, she might never have met Paul. But a good man’s (and also a good woman’s) footsteps are ordered by the Lord (Psa_37:23).

2. Lydia’s conversion to Judaism. That like the Eunuch (Act_8:27) and Cornelius (Act_10:2) she had become an adherent of the Jewish faith, a proselyte, is the clear sense of the clause, “one that worshipped God.” Had she been been still a heathen she would not have been found in the proseuche, or place of prayer. An illustration of how God leads those who fear Him and seek the truth (Psa_25:9).

3. Lydia’s presence in the house of prayer. Had she on that memorable day when Paul visited the proseuche been absent from any cause—ill-health, business, pleasure, or indifference—she had missed the blessing that was that day being prepared for her. A lesson for irregular attenders of the sanctuary. Compare the case of Thomas (Joh_20:24).

4. Lydia’s attention to Paul’s words in the meeting. Lydia listened—all worshippers do not this. Listening for Lydia proved the way to faith (Rom_10:17). A hint for careless hearers of the word.

II. The accompaniments.—

1. The opening of Lydia’s heart. By an inward work of grace performed thereupon by the Lord, i.e., Jesus Christ, through His Spirit. Man’s heart, naturally shut against the truth (1Co_2:14; Eph_4:18; Rev_3:20), can be opened only by heavenly influence (Mat_11:25; Luk_24:45; 1Co_3:6-7).

2. The attention of Lydia’s spirit. This more than such hearing as the understanding gives. The language points to such inward marking of the truth, whether heard or read, as an awakened or opened spirit supplies, discerning the suitability of the truth to its needs and laying hold of the truth so discerned for the satisfaction of those needs.

3. The decision of Lydia’s will. Faith a voluntary act of the soul appropriating to itself the Lord Jesus Christ as presented in the gospel and a deliberate resting on Him for salvation (Gal_2:20; 2Ti_1:12).

III. The consequents.—Confession.

1. By baptism. Necessary after faith in the case of adults (Act_2:38). As to its bearing on the baptism of infants, see below. Whether Lydia was baptized at once or afterwards and whether immersed or sprinkled are points not determined.

2. By good works. She desired to attest the sincerity of her conversion and her gratitude to those through whose instrumentality it had been brought about by pressing on Paul and his companions the hospitalities of her roof.

Learn.—

1. That God’s hand is in every conversion.

2. That God’s grace alone can effect any conversion.

3. That without God’s word there can be no conversion.

4. That obedience to God’s commandments, ceremonial and moral, best attests conversion.

HINTS AND SUGGESTIONS

Act_16:14. The Church of Christ in Europe.

I. Commenced in the important town of Philippi.—The keystone of Rome’s greatness became the foundation-stone of Christ’s kingdom.

II. Planted by Divine direction.—God guided the steps of Paul and Silas to Macedonia.

III. Founded by the apostle of the Gentiles.—Paul’s preaching the instrument used to convert Lydia.

IV. Originated in a prayer meeting. The kingdom of God comoth not with observation.

V. Rooted among the humbler classes of society.—Not many wise, not many mighty are called.

VI. Begun with the conversion of a woman.—If first in the transgression, woman is oftenest first in repentance, faith, and salvation. “In Tinnevelly, in South India, where are now 120,000 converts, the first convert was a woman. Clarinda heard Schwartz preach, received light into her heart, was baptised, and by her efforts in obtaining a native evangelist and in building a church was instrumental in giving light to large numbers of her countrymen and countrywomen” (Zenana Mission Quarterly of the United Presbyterian Church, No. I., p. 4).

VII. Started with a representative of commerce.—Upon the bells of the horses should be holiness unto the Lord.

The First Convert.

I. Who was this person that was the first in Philippi to experience the saving power of the gospel?—We are told that it was “a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God.” In the account which is here given of her, I think there are several things which made it unlikely, beforehand, that she should be the first person converted to the faith of Christ. In the first place, she was a stranger in the country. She was not a native of Philippi, nor even of Macedonia. She was from Thyatira, a city of Asia Minor. When the gospel crossed over from Asia into Europe, we would expect that the first person to whom its preaching should be blessed should be some person of the country. Again, there was another circumstance connected with this woman which made it unlikely that she should be the first convert to the gospel. She was not a Jewess by descent; she was only a Gentile proselyte. This is what is to be understood by the expression that she “worshipped God.” It is almost the same as that made use of about Cornelius (Act_10:2). There is one other circumstance mentioned concerning Lydia, which might also have made it unlikely that she should have been the first brought under the saving influence of the gospel. It was the busy trade in which she was engaged. Others there may have been in the group which Paul addressed, the mothers of families quietly occupied in their home duties, with such influences surrounding them as would draw out their minds in devotional and solemn feeling. It is not those whom we think the most likely or the most promising that are always brought to the saving knowledge of the gospel; but it is sometimes those whom we would judge the most unlikely.

II. And now we are to look at the manner in which she was converted.—It is very briefly, but at the same time very plainly told—“Whose heart the Lord opened, that she attended unto the things which were spoken of Paul.” I think it means first that she felt interested in them as a matter of personal concern. What we each want, what makes the saving difference in any individual case, is that God the Holy Ghost should open the heart to receive that truth which is heard with the outward hearing.

III. I can only just refer to what we are told of Lydia, in the next verse, after her conversion.—“She was baptised and her household.”—M. F. Day.

Lydia’s Heart Opened.—Look at this incident in the light which it casts on personal conversion.

I. We have the central faculty on which this change is wrought: the heart. The heart is the generic term in which primarily we include the entire phenomena of the animal and the spiritual man. Metaphorically it concentrates whatever distributively belongs to the physical, the emotional, and the intellectual nature. In popular speech it is the organ of vitality; the great arterial centre, the common ground and basis on which all the functions of life are dependent. In its Scriptural import the heart is the normal status that conditions man’s relations to God.… The heart, therefore, is the power in man that most of all needs to be changed. Individual tendencies, constitutional idiosyncrasies, even moral aberrations and vicious practices, can be arrested and are frequently mastered by culture. The heart never outgrows its inherent depravity.… To change the heart in man, then, whatever else it may mean, is not merely to amend the life; for the life may be superficially correct, while the heart is utterly false. For the same reason, it cannot be any mere intellectual change, such as a new way of thinking of God, of His claims, or of His worship; nor yet does does it consist in any quickened sensibility of the conscience in its outward reverence for the truth; all of which are perfectly congruous with the felt, ascendent alienation of the heart from God and goodness.… The new birth, as our Lord’s language implies, is the coming into life of that which did not previously exist.… Redemption through Christ is potentially the recreation of the lost Divine order in the soul. Its aim is not to awaken or to direct merely the religious instincts, but to renew the soul after the image in which it was created.

II. From the subject we pass to the method of this change.—Let us mark—

1. The supernatural source in which the charge originates. Regeneration is a supernatural work wrought by the exercise of a Divine power upon the soul. It is always this where it is real. It may not be miraculous, it probably is not; it would not be more real or superhuman for being miraculous; but it certainly is not the product of human nature. It may be simulated, but it cannot be fabricated by any art or device of man.

2. A second characteristic of this Divine power in conversion is in the variety of methods in which it operates. In the instance before us the work was done silently as the young spring bud is opened by the morning sun. It was the sublime serenity of a translation out of darkness into light. In the history of the jailor, the same work is done, not in silence, but in tumult; not in a translation, but in a resurrection. Instead of the gentleness of the budding leaf or the silence of the falling dew, there were the throes of the earthquake, shaking the prison walls, and turning into a storm of agony the soul of the man.… And this variety in the methods of the Divine working according to the constitutional differences in men unfolds to us in perp tuity, the mental difficulties with which the gospel has to contend and the different methods in which it proceeds in dealing with them. Uniform in its effects, it is yet multiform in its modes of action.

III. The reality of Lydia’s conversion was seen in its immediate fruits.

1. She attended unto the things which were spoken by Paul. If listless before, if curious only, if speculative, she is awake now.

2. She was baptised, and her household. She took upon herself and upon her home the professon of the Christian faith.—John Burton.

Act_16:14-15, The Conversion of Lydia. (Another treatment.)—Remarkable as—

I. The conversion of a woman.—The first instance of such in the Acts. Others occurred afterwards (Act_17:4; Act_17:12; Act_17:34). Relation of woman to Christianity. What the gospel has done for woman, and what woman can do for the gospel.

II. The conversion of a merchantess.—Again first example recorded in the Acts. Trade and religion not incompatible. Commerce might be the handmaid of the gospel. The gospel fitted to purify and ennoble commerce.

III. The conversion of a European. Or, at least, of one on European shores. Once more the first case mentioned in Luke’s narrative. Whether the gospel had before this found its way to Rome is uncertain. But in any case Lydia may be regarded as the beginning of the Church of Christ in Europe.

The Conversion of Lydia. (A third treatment.)

I. How occasioned.—

1. By attending a prayer meeting.

2. By listening to a sermon.

II. Through what effected.—

1. By Divine grace.

2. Through human faith.

III. By what followed.—

1. Baptism.

2. Good works.

Act_16:15. Household Baptism.

I. The apostolic practice.—To baptise the entire household when its head became a believer, as in the cases of the jailor (Act_16:33), Crispus (Act_18:8), Stephanus (1Co_1:16), and no doubt others, in addition to that of Lydia.

II. The probable basis.—Not the faith of each individual baptised. If it cannot be argued that any of the households baptised contained children—though children in a household are the rule rather than the exception—it can as little be reasoned that all who were baptised, assuming them to be relatives, servants, grown-up sons or daughters, believed. In the case of the jailor and his household, it is not said that they, but only that he believed on God (Act_16:34). Yet they as well as he received baptism, and probably on the following grounds.

1. The fact was recognised that children had been included in the Abrahamic covenant, and through circumcision were admitted into the Hebrew Church. From this the step was doubtless easy to argue that children of believing parents should be received into the Christian Church through baptism, which like circumcision partook of the character of an initiatory rite, and all the more that Christ had not enjoined their exclusion.

2. The language of Christ concerning children had declared that of such was the kingdom of heaven (Mat_19:14); and from this the inference was not difficult to draw that, if children might without personal faith receive the substance of salvation, they might also on the same terms receive its external sign.

3. The instructions given to the apostles by Christ to baptise all nations, “teaching them to observe all things,” etc. (Mat_28:20), might appear to them to warrant the deduction that “discipleship” might in certain cases, as for instance of children of believing parents, go before instruction and therefore before faith.

III. The warrantable inference.—That infant baptism accords with Scripture. This seems borne out by the view the apostle takes of the children of believing parents or of parents of whom one only is believing (1Co_7:14). “What would Lydia have said” asks Besser, “if the preachers of the Lord Jesus had refused to baptise the little children of her house? She must have become doubtful of her own faith—the free gift of God.”

The Characteristics of True Faith.

I. Humble.—Submitting itself to the judgment of advanced Christians.

II. Learning.—Longing after further progress in knowledge.

III. Thankful.—Both to God, the prime author, and to man, the instrument (when he is so) of its existence.

IV. Active.—Working by love—“come to my house.”

V. Obedient.—She and all her house were baptised.

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.

16:14-15 The first person changed by Christ in Philippi was Lydia, a successful businesswoman from Thyatira (modern Akhisar), a city of western Asia Minor famous for its woolen fabrics, weavers, and linens. Lydia responded to the message and she and her household were baptized (cp. 16:32-33). • One of Lydia’s first acts as a true believer in the Lord was to extend hospitality to the visiting missionaries. Hospitality is an important Christian virtue (Matt 25:31-46; Rom 12:13; 16:23; 1 Tim 3:2; Titus 1:8; Heb 13:2; 1 Pet 4:9; 3 Jn 1:5-8; cp. Gen 18:1-8; 19:1-3; 24:23-33).

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

Act 16:14. Λυδία, Lydia) The name of this woman, or else her surname, which was better known than her name. The city, Thyatira, is in Lydia, as most of the cities, which also occur in the Apocalypse.—πορφυρόπωλις, a seller of purple) The women of Lydia were celebrated for the art of purple-dyeing: thence also arose their merchandise.—πόλεως, of the city) Either the native city simply, or also the commerce of the city (its staple manufacture), which Lydia was engaged in, is indicated.—σεβομένη τὸν Θεὸν, who worshipped GOD) She had imbibed some knowledge from the prophets.—διήνοιξε, opened) Διανοίγεσδαι, to be opened, is properly said of the eyes: and the heart (understanding) has eyes. Eph 1:18, “The eyes of your understanding (καρδίας, heart) being enlightened.” The heart is in itself closed; but it is the prerogative of GOD to open it. So 2Ma 1:4, διανοίξαι (ὁ Θεὸς) τὴν καρδίαν ὑμῶν, may God open your heart.

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

Act_16:14. Καί τις κ.τ.λ.] Also a woman was listening, etc. Λυδία was a common female name (Hor. Od. i. 8, iii. 9, vi. 20), and therefore it remains doubtful whether she received her name a solo natali (Grotius, de Wette, and others).

πορφυρόπωλις] ἡ τὰ πορφυρᾶ (fabrics and clothes dyed purple) πωλοῦσα (Hesychius, Phot. Bibl. 201. 41). The dyeing of purple was actively carried on (Val. Fl. iv. 368; Claud. Rapt. P. i. 274; Plin. H. N. vii. 57; Ael. H. A. 4. 46; Max. Tyr. xl. 2), especially in Lydia, to which Thyatira belonged (Ptol. v. 2; Plin. v. 31), and an inscription found at Thyatira particularly mentions the guild of dyers of that place. See Spon. Miscell. erud. ant. p. 113.

σεβομ. τ. θεόν] A female proselyte. See on Act_13:16; Act_13:43.

ἧς ὁ Κύρ. διήνοιξε τ. καρδ.] Luke recognises the attentive interest, which Lydia with her heart unclosed directed to the word, as produced by the influence of the exalted Christ (ὁ Κύριος) working for the promotion of His kingdom, who opened (διήνοιξε) the heart of Lydia, i.e. wrought in her self-consciousness, as the centre and sphere of action of her inner vital energy, the corresponding readiness, in order that she might attend to what was preached (προσέχ. τοῖς λαλουμ.). The fidem habere (Grotius, Kuinoel, Heinrichs) followed, but still was not the προσέχειν itself. Comp. on Act_8:6. Moreover, Chrysostom correctly remarks: τὸ μὲν οὖν ἀνοίξαι τοῦ Θεοῦ· τὸ δὲ προσέχειν αὐτῆς· ὥστε καὶ θεῖον καὶ ἀνθρώπινον ἦν. Comp. 2Ma_1:4; Luk_24:45; Eph_1:18. She experienced the motus inevitabiles of grace, to which she offered no resistance, but with willing submission rendered the moral self-conscious compliance by which she arrived at faith.[53]

[53] Comp. Luthardt, vom freien Willen, p. 427 f.

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 16:14 . Λυδία : she may have taken her name “a solo natali,” as Grotius and others have thought, like many of the libertinae , Afra, Græca, Syra; but the name was a popular one for women, cf. its frequent use in Horace. Renan takes it as meaning “the Lydian,” and compares Κορινθία in inscriptions, St. Paul , p. 116, cf. also Zahn, Einleitung , i., 375, but on the other hand, Nösgen, in loco . πορφυρόπωλις : a seller of purple at Philippi of the purple dyed garments from Thyatira, which formed the finest class of her wares. It is evident that she must have possessed a considerable amount of capital to carry on this trade, and we may note that she was thus in a position to help Paul in the expenses connected with his trial, without endorsing Renan’s view that she was his wife, St. Paul , p. 148; see below on Act 24:26 . The expression σεβ . τὸν Θεόν shows that she was “a proselyte of the gate”; she could easily have gained her knowledge of the Jewish religion as she was πόλεως Θυατείρων where a Jewish colony had been planted, and there is reason to believe that the Jews were specially devoted to the dyeing industry for which Thyatira and the Lydian land in general were noted. Thus the inscriptions make it certain that there was a guild of dyers οἱ βαφεῖς at Thyatira, cf. Spohn, Miscell. erud. ant. , p. 113; Blass in loco ; Ramsay, Cities and Bishoprics of Phrygia , i., p. 145; Renan, St. Paul , p. 146, note; Zahn, Einleitung , i., p. 376. According to Strabo, Thyatira was a Mysian town, but Ptolemy, Act 16:2 , describes it as belonging to Lydia. ἤκουεν : imperfect, denoting continuous hearing; the baptism would naturally follow after a period of hearing and instruction, “quod evenit aor [293] διήνοιξεν declaratur” Blass, see also Bengel. διήνοιξε τὴν καρδίαν , cf. Act 17:3 , Eph 1:18 ; in LXX, cf. Hos 2:15 (17), Mal 1:4Mal 1:4 . The verb is frequent in St. Luke, Luk 24:31-32 ; Luk 24:45 , and in Act 2:23 quotation, Act 7:56 ; Act 17:3 ; only once elsewhere in N.T., Mar 7:34 . “To open is the part of God, to pay attention that of the woman,” Chrysostom: ὥστε καὶ θεῖον καὶ ἀνθρώπινον ἦν . τοῖς λ . ὑπὸ τοῦ Π .: C. and H. see an indication of St. Luke’s own modesty: “ we spake” in Act 16:13 , but now only Paul is mentioned.

[293] aorist tense.

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

The Lord only openeth the heart to hear the word which is preached.

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

Lydia--a common name among the Greeks and Romans.

a seller of purple, of the city of Thyatira--on the confines of Lydia and Phrygia. The Lydians, particularly the inhabitants of Thyatira, were celebrated for their dyeing, in which they inherited the reputation of the Tyrians. Inscriptions to this effect, yet remaining, confirm the accuracy of our historian. This woman appears to have been in good circumstances, having an establishment at Philippi large enough to accommodate the missionary party (Act 16:15), and receiving her goods from her native town.

which worshipped God--that is, was a proselyte to the Jewish faith, and as such present at this meeting.

whose heart the Lord opened--that is, the Lord Jesus (see Act 16:15; and compare Luk 24:45; Mat 11:27).

that she attended to the things . . . spoken by Paul--"showing that the inclination of the heart towards the truth originates not in the will of man. The first disposition to turn to the Gospel is a work of grace" [OLSHAUSEN]. Observe here the place assigned to "giving attention" or "heed" to the truth--that species of attention which consists in having the whole mind engrossed with it, and in apprehending and drinking it in, in its vital and saving character.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 14. Lydia, a seller of purple] She probably had her name from the province of Lydia, in which the city of Thyatira was situated. The Lydian women have been celebrated for their beautiful purple manufactures.

Which worshipped God] That is, she was a proselyte to the Jewish religion; as were probably all the women that resorted hither.

Whose heart the Lord opened] As she was a sincere worshipper of God, she was prepared to receive the heavenly truths spoken by Paul and his companions; and, as she was faithful to the grace she had received, so God gave her more grace, and gave her now a Divine conviction that what was spoken by Paul was true; and therefore she attended unto the things-she believed them and received them as the doctrines of God; and in this faith she was joined by her whole family, and in it they were all baptized.

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

14. A woman named Lydia. If they had been heard of a few women, yet this had been to enter in, as it were, by a strait chink; but now whereas one only heareth attentively and with fruit, might it not have seemed that the way was stopt before Christ? But afterward there sprung a noble Church of that one small graft, which Paul setteth out with many excellent commendations; yet it may be that Lydia had some companions, whereof there is no mention made, because she did far excel them all. And Luke doth not assign that for the cause why this one woman did show herself apt to be taught, because she was more witty than the rest, or because she had some preparation of herself; but he saith that the Lord opened her heart that she might give ear and take heed to the speech of Paul. He had of late commended her godliness; and yet he showeth that she could not comprehend the doctrine of the gospel, save only through the illumination of the Spirit. Wherefore, we see that not faith alone, but all understanding and knowledge of spiritual things, is the peculiar gift of God, and that the ministers do no good by teaching and speaking unless the inward calling of God be thereunto added.

By the word heart, the Scripture meaneth sometimes the mind, as when Moses saith, “God hath not given thee hitherto a heart to understand.” So likewise in this place, Luke doth not only signify unto us that Lydia was brought by the inspiration of the Spirit, with affection of heart to embrace the gospel, but that her mind was lightened, that she might understand it. By this let us learn that such is the blockishness, such is the blindness of men, that in seeing they see not, in hearing they hear not, until such time as God doth give them new eyes and new ears. But we must note the speech, that the heart of Lydia was opened that she might give ear to the external voice of the teacher. For as preaching alone is nothing else but the dead letter, so we must beware lest a false imagination, or a show of secret illumination, lead us away from the word whereupon faith dependeth, and wherein it resteth. For many, to the end they may amplify the grace of the Spirit, feign to themselves certain inspired persons, that they may leave no use of the external word. But the Scripture doth not suffer any such divorce to be made which joineth the ministry of men with the secret inspiration of the Spirit. Unless the mind of Lydia had been opened, Paul’s preaching should have been only literal; and yet the Lord doth not inspire her with bare revelations only, but he giveth her the reverence of his word, so that the voice of man, which might otherwise have been uttered in vain, doth pierce into a mind endued with heavenly light.

Therefore, let those brain-sick fellows be packing, [begone,] who, under color [pretext] of the Spirit, refuse external doctrine. For we must note the temperature of moderation which Luke setteth down here, that we can have or obtain nothing by the hearing of the word alone, without the grace of the Spirit; and that the Spirit is given us, not that he may bring contempt of the word, but rather that he may dip [instill] into our minds, and write in our hearts the faith thereof.

Now, if the cause be demanded why the Lord opened one woman’s heart alone, we must return unto that principle, that so many believe as we are ordained to life. For the fear of God, which went before the plain and manifest knowledge of Christ in Lydia, was also a fruit of free election. The describers of situations of places say, that Thyratira is a city of Lydia situate upon the side of the river called Hermus, and that it was sometimes called Pelopia; but some there be who attribute it to Phrygia, some to Mysia.

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.

(14) Lydia, a seller of purple, of the city of Thyatira.—The city so named, now known as Ak-hissar, was in the Roman province of Asia, but came within the boundaries of the older kingdom of Lydia, and it is probable that, like so many slaves and women of the libertinæ class, she took her name from her country. Afra, Græca, Syra, are familiar examples of like names. “Lydia” occurs, it will be remembered, once and again, in Horace (Od. i. 14; iii. 9). Thyatira, one of the cities in the valley of the Lycus, was, like many other towns of Asia Minor, famous for its dyeing works, especially for purple, or crimson, which rivalled the fame of Tyre or Miletus (Strabo, xiii. 4, § 14). Inscriptions found on the spot bear witness to the existence of a guild, or corporation, of purple-sellers, with which Lydia doubtless was connected. In Rev_1:11; Rev_2:18, it appears as one of the seven churches to which special epistles were to be sent from their divine Head. It had been founded as a colony, in the modern sense of the term, from Macedonia, as the sequel of the conquest of the Persian monarchy by Alexander the Great, and this may in part explain Lydia’s presence at Philippi. The fact that she, and not her husband, is named as the purple-seller, is at least presumptive evidence that she was carrying on the business by herself.

Which worshipped God.—She was, i.e., a proselyte (see Note on Act_13:10), and, as the sequel shows, one of the better type, drawn to Judaism, not by superstitious fear, or weak credulity, but by the higher ethical and spiritual teaching which it presented.

Heard.—For “heard” read was listening.

Whose heart the Lord opened.—The scene is one which might well call for the master touches of a great painter. The river flowing calmly by, the preacher sitting and talking familiarly, but earnestly, to the groups of women, one, at least, among them listening with looks and tears that told of deep emotions, and the consciousness of a new life.

That she attended.—Better, to give heed to, as in Act_8:6, and elsewhere.

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

14. named Lydia] This may have been her proper name, or it may only have been that by which she passed among the colonists of Philippi, being from the Lydian town of Thyatira. From inscriptions which have been found on the site of the ancient town, it is clear that dyeing was one of the staple trades of Thyatira, and it was from thence that Lydia brought over the purple which she sold in Philippi.

Thyatira] On the river Lycus in Lydia. To be distinguished from the river of the same name in Phrygia on which were situated Laodicæa, Hierapolis and Colossæ, in all which places the congregations afterwards became objects of St Paul’s great affection and interest. Col_4:13.

which worshipped God] i.e. had become a proselyte of the Jewish faith.

whose heart the Lord opened] St Luke recognizes that without this the word would have made no entrance. He probably makes special mention of this here because he had previously stated that the Lord had called them to preach at Philippi. Having pointed out their work, He helps them to perform it.

that she attended] She gave such heed as to be convinced of their truth. The same verb occurs Act_8:6, and from the context both there and here we see that it implies “gave credence unto.”

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.

And a certain woman, named Lydia,.... Whether this woman was a Jewess or a Gentile, is not certain, her name will not determine; she might be called so from the country of Lydia, which was in Asia minor, and where was Thyatira, her native place; Horace makes frequent mention of one of this name (g) and it might be a Jewish name; we read of R. Simeon ben Lydia (h); and as these seem to be Jewish women that met at this oratory, she might be one:

a seller of purple; either of purple silks, much wore in the eastern countries; or of the purple dye, which in,

"Then Judas returned to spoil the tents, where they got much gold, and silver, and blue silk, and purple of the sea, and great riches.'' (1 Maccabees 4:23)

is called "purple of the sea", or "sea purple"; it being the blood or juice of a turbinated shell fish, which the Jews call "Chalson": this they speak of as a shellfish; hence those words (i),

"go and learn of the Chalson, for all the while it grows, its shell grows with it:''

and that purple was dyed with the blood of it, appears from the following instances; "the best fruits in the land", Gen 43:11 are interpreted (k), the things that are the most famous in the world, as the Chalson, &c. with whose blood, as the gloss on the passage says, they dye purple: and the purple dyed with this was very valuable, and fetched a good price; the tribe of Zebulun is represented (l), as complaining to God, that he had given to their brethren fields and vineyards, to them mountains and hills, to their brethren lands, and to them seas and rivers; to which it is replied, all will stand in need of thee, because of Chalson; as it is said, Deu 33:19 "They shall suck of the abundance of the seas"; the gloss upon it, interpreting the word Chalson, is, it comes out of the sea to the mountains, and with its blood they dye purple, which is sold at a very dear price. The text in Deu 33:19 is thus paraphrased by Jonathan the Targumist;

"at the shore of the sea they dwell (i.e. they of the tribe of Zebulun), and they delight themselves with (the fish) Tuny, and take Chalson, and with its blood dye purple the threads of their garments.''

And so Maimonides says (m), that they use this in dying the fringes on the borders of their garments; after they have scoured the wool, and the like, that it may take the dye, he says,

"they take of the blood of Chalson, which is a fish whose colour is like the colour of purple, and its blood is black like ink, and it is found in the salt sea,''

particularly about Tyre; so the husbandmen in Jer 52:16 are interpreted (n), they that catch Chalson from the ladder of Tyre to Chippah, or the shore; the gloss explains it, those that squeeze and press the Chalson, to fetch out its blood: and with all this agree the modern accounts given of purple, as follow;

"purple was much esteemed among the ancients, especially the Tyrian purple; which underwent more dyes than the rest, and which was almost peculiar to emperors and kings, yet this purple did not exceed that now in use.--The ancient purple was tinged, or given with the blood or juice of a precious turbinated testaceous sea fish, called by the Greeks and by the Latins "purpura".--In the seas of the Spanish West Indies, about Nicoya, is found a shell fish, which perfectly resembles the ancient "purpura", and in all probability is the very same--these are gathered very plentifully in the spring, and by rubbing one against another, yield a kind of saliva, or thick glair, resembling soft wax; but the purple dye is in the throat of the fish, and the finest part in a little white vein--the chief riches of Nicoya consist in this fish; cloth of Segovia dyed with it, is sold for twenty crowns the ell.--In the Philosoph. Transact., we have an account of a purple fish discovered in 1686, by Mr. W. Cole, on the coasts of Somersetshire, South Wales, &c, where it is found in great abundance.--The fish is a kind of "buccinum", a name given by the ancients to all fishes, whose shell bears any resemblance to a hunting horn; and it appears from Pliny, that part of the ancient purple was taken from this kind of shell fish. The Caribbee Islands have likewise their "purple" fish; it is called "burgan", being of the size of the end of the finger, and resembling our periwinkles; its shell is of a brownish azure, its flesh white, its intestines of a very bright red, the colour whereof appears through the body; and it is this that dyes that froth, which it casts when taken, and which is at first of a violet hue, bordering on blue; to oblige them to yield the greater quantity of froth, they lay them on a plate, and shake and beat them against one another, upon which the plate is immediately covered with the froth, which is received on a linen cloth, and becomes "purple", in proportion as it dries (o).''

It may be further observed, that the fringes which the Jews wore upon their garments, had on them a ribband of blue or purple, Num 15:38, for the word there used, is by the Septuagint rendered "purple", in Num 4:7 and sometimes "hyacinth"; and the whole fringe was by the Jews called "purple" :hence it is said (p),

"does not everyone that puts on the "purple" (i.e. the fringes on his garments) in Jerusalem, make men to wonder? and a little after, the former saints, or religious men, when they had wove in it (the garment) three parts, they put on it "the purple".''

And there were persons who traded in these things, and were called , "sellers of purple" (q), as here; that is, for the Tzitzith, or fringes for the borders of the garments, on which the ribband of blue or purple was put, as the gloss explains it: the Jews were very curious about the colour, and the dying of it; that it should be a colour that would hold and not change; and that the ribband be dyed on purpose for that use. Maimonides gives rules for the dying of it (r), and they were no less careful of whom they bought it; for they say, that "the purple" was not to be bought, but of an approved person, or one that was authorized for that purpose (s); and a scruple is raised by one, whether he had done right or no, in buying it of the family of a doctor deceased (t): now since Lydia might be a Jewess, or at least, as appears by what follows, was a proselytess of the Jewish religion, this might be her business to sell the purple for their fringes, and it may be the fringes themselves; and if this was her employment, she was thoroughly a religious person in their way, since we find, that , "sellers of purple", were free from reading

"hear O Israel", &c. Deu 6:4 and "from prayer", and from the phylacteries, &c. for this reason, because he that is employed in the commandment (in any work for it) was free from the commandment (u);''

and yet she attended at the place and time of prayer:

of the city of Thyatira; which was in Lydia, or as others say in Mysia, which was in Asia Minor; Pliny (w) seems to place it in Ionia, by the river Lycus, and says it was formerly called Pelopia and Euhippa, and it was also called Semiramis; it had its name of Thyatira from Seleucus Nicanor, who being at war with Lysimachus near this place, and hearing he had a daughter born, called it Thygateira; though others say it was so called, because that when the Mysians were about to build a city, inquiring of the gods where they should build it, were told, that they should build it where a hart was struck, and appeared running; and , because of the sacrificing of the hart, they called it Thyateira. The Turks now call it "Ak hissar", the white camp. This was Lydia's native place, from which she was now at a great distance, being either wholly removed hither, or was here upon business; for Thyatira was in Asia, and Philippi, where she now was, was in Europe:

which worshipped God; the true God, the God of Israel, and not the gods of the Gentiles, among whom she was; which shows, that she was either a Jewish woman, who had knowledge of the one true and living God, or at least a proselytess of the Jewish religion:

heard us; not alone, but with other women; and at first only externally, and not so as to understand and receive what she heard, until the efficacious grace of God was exerted upon her, signified in the following clause:

whose heart the Lord opened; which was before shut and barred, with the bars of ignorance, hardness, and unbelief. The heart of a sinner before conversion, is like a house shut up, and wholly in darkness; whatever degree of natural or moral light is in it, there is none in spiritual things; it is empty of the grace of God, of the fear of him, and love to him; it is without proper inhabitants, without God, Christ, and the Spirit; and is the habitation of devils, and the hold of every foul spirit, who delight in dark and desolate places; it is bolted and barred with unbelief, and walled up, and even petrified and hardened with sin, and is guarded and garrisoned by Satan, and its goods are kept in peace by him: and this had been the case of Lydia; but now the Lord opened her understanding, and put light into it, which was before darkness itself; as to spiritual things; by which she saw her wretched, sinful, and miserable state by nature, the insufficiency of all ways and means, and works, to justify and save her, and the necessity, suitableness, and fulness of grace and salvation by Christ; which was done by the same divine power, that at first created light in darkness: moreover, the Lord wrought upon her affections, and engaged them to divine and spiritual things; creating love in her soul to Christ, to his people, truths and ordinances; which was done by his almighty hand, taking away the stony heart, and giving an heart of flesh: he also removed the bar of unbelief, entered in himself, dispossessed Satan, and worked faith in her, to look to him, lay hold on him, and receive him, as her Saviour and Redeemer; making her willing in the day of his power, to be saved by him, and to serve him: it is a petition the Jews frequently make (x), in their prayers to God, , "that thou wouldst open my heart", in thy law; or as sometimes, open our hearts in the doctrine of thy law: not Lydia herself, nor the Apostle Paul, but the Lord opened her heart; Jehovah the Father, who commanded light out of darkness; Jehovah the Son, who has the key of the house of David; Jehovah the Spirit, who convinces of sin, righteousness, and judgment:

that she attended unto the things which were spoken of Paul; concerning the person and offices of Christ, concerning his truths and ordinances, concerning free justification by his righteousness, pardon by his blood, and everlasting salvation by him; these things she hearkened unto in another manner than she had done; before she heard, but did not attend to what she heard; but faith coming by hearing, now she hears with the hearing of faith, and understands what she hears, and cordially receives and embraces it, and put into practice what she heard, submitting to the ordinance of Christ, as follows.

(g) Carm. l. 1. ode 8, 13, 25. & l. 3. ode 9. (h) Juchasin, fol. 105. 1. (i) Shirhashirim Rabba, fol. 18. 3. (k) Bereshit Rabbi, sect. 91. fol. 79. 4. & Mattanot Cehunah in ib. (l) T. Bab. Megilla, fol. 6. 1. (m) Hilchot Tzitzith, c. 2. sect. 2. (n) T. Bab. Sabbat, fol. 26. 1. & 75. 1. (o) Chambers's Cyclopoedia in the word "Purple". (p) T. Bab. Menachot, fol. 40. 1, 2. (q) T. Bab. Pesachim, fol. 50. 2. (r) Maimon. Hilchot Tzitzith. c. 2. sect. 1, 2, 3. (s) Ib. sect. 4. (t) T. Bab. Avoda Zara, fol. 39. 1. (u) T. Bab. Succa, fol. 26. 1. (w) Nat. Hist. l. 5. c. 29. (x) Zohar in Exod. fol. 83. 1. Raziel, fol. 45. 1. & 42. 1, 2. Shaare Zion, fol. 53. 2. & 65. 1. Seder Tephillot. Ed. Basil. fol 74. 2.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

14 And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul.

Ver. 14. Whose heart the Lord opened] Man’s heart is naturally locked up and barricaded against God, till he, by his mighty Spirit, make forcible entrance, beating the devil out of his trenches, 2Co 10:4.

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.

A seller of purple - Purple was a most valuable color, obtained usually from shellfish. It was chiefly worn by princes and by the rich, and the traffic in it might be very profitable. Compare the Isa 1:18 note; Luk 16:19 note.

The city of Thyatira - This was a city of Lydia, in Asia Minor, now called Akhisar. The art of dyeing was early cultivated in the neighborhood of Thyatira, as we learn from Homer (Iliad, iv. 141), and as is confirmed by inscriptions found in that city - a circumstance which may be referred to as confirming the veracity of the statements of Luke even in his casual allusions. Several of these inscriptions have been published. See the Life and Epistles of Paul, i. 295.

Which worshipped God - A religious woman, a proselyte. See the note at Act 13:16.

Whose heart the Lord opened - See the note at Luk 24:45.

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

Lydia; so called from the country of that name, she being born at

Thyatira, a city therein, and now lived with her family at Philippi.

Worshipped God; being a proselyte, and one of them who had left the heathenish idolatry, and owned the one only and true God; but as yet unacquainted with the gospel of his Son our Saviour.

Heart, in Scripture sense, signifies both the understanding and the will: thus, With the heart man believeth unto righteousness, Rom 10:10. Her understanding was enlightened, her heart changed; she now loved what she before hated, and hated what before she loved.

The Lord opened; this was the Lord’s work; according unto what our Saviour himself had said, Joh 6:44, No man can come to me, except the Father which hath sent me draw him. And yet we may in a sense open our hearts, by using such means as God hath promised to succeed for that purpose, Rev 3:20; and especially when, in a sense of our inability and necessity, we implore the free grace of God, and engage him to work in us according unto all his good pleasure. Otherwise creating a clean heart within us, as it is called, Psa 51:10, is beyond the power of nature.

She attended: hearing is an instructive sense, and faith cometh by it, Rom 10:17, but it must then be accompanied with attention.

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

14. Named Lydia—A personal name, often used, derived from the name of the province of Lydia.

Seller of purple—(See note on Luk_16:19.)

Thyatira—The purple traffic in this region was earlier than Homer, and women were the purplers. By the great Roman roads the traffic between Thyatira was, at this time, easy; and inscriptions are still extant describing the trade as it once existed.

Worshipped—In this piety Lydia was remarkably distinguished from the women of her country. Wetstein gives repeated passages from Greek writers affirming that Lydian women were unchaste, all.

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

One that for which, A.V.; to give heed for that she attended, A.V.; by for of, A.V. A certain woman, etc. Whether her personal name was Lydia, or whether she was commonly so called on account of her native country and her trade, must remain uncertain. Thyatira was in Lydia. Lydian women, from the time of Homer downwards, were famous for their purple dyes; and it appears from an inscription found in Thyatira, that there was there a guild of dyers, called oiJ bafeiv (Lewin, 2:214). One that worshipped God (sebomenh ton Qeon); i.e. a proselyte. So in Act_13:43 we find oiJ sebomenoi proshlutoi the devout or religious proselytes. And so aiJ sebomenai gunaikev, the devout women. And so, menov Act_18:7, Justus is described as sebo ton Qeon one who worshipped God. (see too Act_17:4, Act_17:17) in Act_10:1 Cornelius is spoken of as eujsebhv kaimenov ton Qeon. It has been suggested that possibly Euodias and Syntyche (Php_4:2) were of tile same class, and converted at tile same time as Lydia. There is certainly a coincidence between the mention of the women in ver. 13 and the prominence given to the Philippian women in Php_4:2, 3. It is well observed by Chrysostom, on the latter part of this verse, The opening of tile heart was God"s work, the attending was hers: so that it was both God"s doing and man"s". (comp. Php_2:12, 13) To open (dianoigein) is applied as here to the heart; (RAPC 2Macc 1:4) to the eyes; (Luk_24:31) to the cars; to the understanding; (Luk_24:45) to the Scriptures; (Luk_24:32) "Corclausum per se. Dei est id aporire "(Bengel).

Vers. 14, 15, 40. The day that looked like the day of small things.

It may be said, indeed, that "the kingdom came not with observation" into Europe. To the silence, modesty, and unostentatiousness of its first steps, nothing seems wanting. The notoriety came, again, not from the studied purpose of its heralds, who did their bidding in so pacific a manner, but from the vain attempt to crush them. Let us notice in some detail what we know from the present passage of Christianity"s very first rooting of itself in Europe. Observe

I THE OPPORTUNITY THAT WAS EMBRACED BY THE APOSTLE. "We must judge that there was little or no choice open to him. We are glad even to take up the position that this, too, was of God. It may be worded, therefore, in this way, that the opportunity Paul used was that which Providence offered. With how many is it the case that opportunity is the very thing which is slighted, unheeded, altogether ignored! The opportunities that life offers, that our existing position offers, that God therein offers, are those that we despise, oh-earning of others, which for that very reason, if for no other, may well be withheld! Let us honor, then, the God who sent and the servant who faithfully used this opportunity, by looking at it somewhat minutely.

1. Landed in Europe, some" certain days" seem to have counted for little at Philippi; the only record of them this: "We were in that city abiding certain days?

2. The sabbath day comes, and there is no fine building into which to enter to preach; there is no respectable synagogue Judaea is far away now; there is no excited and eager crowd as at Antioch to be harangued, with all the skill of the inspired logician and the Heaven-born orator and the faithful gospel preacher. Dull will the hours of this sabbath pass compared with those of many other of late years fresh in the recollection of Paul.

3. The day is nevertheless to be made use of and to be turned to account. And Paul and his companions resolve to join the humble prayer-meeting of a party of women, outside the city and by the river-side. The occasion is unique, pretty nearly as much so as could be. It must be taken from the tenor of the narrative that there were few, if any, men there. But Paul and his companions neither seem to view themselves nor to be viewed as intrusive. And they sat down and in a most informal manner "spake to the women." It were the essence of preaching sometimes rather to speak; and to speak to a few, and to speak appropriately to them and pointedly and unassumingly and kindly. This was the day, and this was the place, and these were the persons, and this was the manner of Paul and his friends, which made up the opportunity that looked so humble.

II THE FROST SHOW OF RESULTS. There is one woman among the little group who is to become the first known Christian convert in Europe. And she came from Asia. By all appearance she was a proselyte, and knew and worshipped one God, according to her light and scanty opportunity, among a mere disunited remnant of Jewesses, if it were so indeed. And she was presumably a woman who did a good business, and had a "house," to the hospitality of which she could pressingly invite the new-comers, and invite them to stay there, too, days together (vers. 15, 18, 40).

1. Lydia is a woman not altogether shut off from light and knowledge.

2. She is a woman who owns to her own conscience and does "worship God.

3. She is one of no bigoted conservative prejudice, and she "listens" patiently, respectfully, to what the strangers said.

4. For all that, her heart was as yet sealed, shut. There may be some light, some knowledge, some movement and life of conscience in a Person, and yet the heart itself be shut to the pure truth of God and of the soul.

(1) Sin may keep shut the heart.

(2) The pride of nature may obstruct it.

(3) Stolid habit may fearfully close it.

(4) The simple "love of the world" may effectually exclude all better, higher things from the heart. And something of this kind was the state of Lydia. Nature had closed her heart, or nature had not availed to open it, and at this time it was in some material sense shut. And the one first result of this occasion was now seen. "The Lord," with his omnipotent power and with his facile grace, "opened the heart of Lydia opened it so that "she attended to the things which were spoken of Paul." It is evident that the change that took place within, under the touch of the Lord, led her to attend with ear, with mind, with heart, and with life. For she and her household" are baptized speedily.

III A FURTHER GLIMPSE OF RESULTS.

1. A generous heart is unlocked. More than one prophet"s chamber is found, and more than a meal or a day"s entertainment.

2. A very graceful way of showing generosity is exampled. Lydia does not proffer hospitality in any patronizing tone. She begs to be allowed to render it; and rests her urgency on Paul"s faith in her sincerity.

3. Lydia becomes installed in that place as one who may be "counted faithful "to give an asylum for the persecuted, and a home to the released prisoners (ver. 40).

4. A strangely significant type is given of that elevation of women which Europe should ere long be destined to witness, and which has been just due to one presence the presence of Christianity. Since the time of Lydia, what influences for good in the Church of Christ, what very Saviors and leaders of the Church, humanly speaking, have women been, whose "hearts the Lord has opened"! Thus the gospel began its course in Europe, thus for "many days" silently, thus condescendingly. And as the Master himself seldom more significantly marked the character of his own condescendingness than in condescending to do the apparently little, to heal only one out of a multitude, to "choose" only a "few," to fill for a long time but a small space in the eye of the world, so has his true Church and its humbler history rejoiced to share his lot; and when it has done so, has then most testified its own approximation in likeness to him. B.

The opened heart.

Whose heart the Lord opened." Describe the joy that St. Paul must have felt in this first sign of the Divine blessing attending his labors in a new sphere. If God was with him, opening the hearts of the people, then his labor could not be in vain. Review the circumstances under which the apostle had been brought to Philippi the night vision at Macedonia, etc. Explain that Philippi was the first city, regarded geographically, not politically. Show the distinction between a synagogue and a proseucha. Commend St. Paul"s sabbath habits; and describe the scene at the river"s side. It is interesting to note that the first Christian convert made in Europe was a woman, and a most important part of the work of Christianity in Europe has been the elevation of woman. Fixing attention on the sentence taken for a text, we notice

I THE BRINGING OF A SOUL TO CHRIST IS THE WORK OF THE SPIRIT. The Lord, the Spirit, is the Opener of hearts. Such opening is the necessary beginning of the work of grace. Mother, friend, minister, have the simple power of agency; none of them can, by any endeavors, reach to the heart and effect the saving change. Illustrate by the way in which the florist produces new colors and new varieties of flower. He carefully puts the pollen grains on the top of the pistil, but he cannot get them down the pistil to fructify the seeds below. The mysterious power of nature can alone accomplish that. Or illustrate by the peculiar kind of stone which may be smashed to pieces, but, if set aright to the blow, will split into useful slabs. God alone can set men right for the influence of the preached Word. It is our duty to bring saving truth and sinful souls together, but with the Lord alone is the opening to receive. Show how this may become an encouragement to all Christian workers who can see that God is working with them, and that in some of those whom they seek to bless the work of grace is evidently begun.

II GOD THE SPIRIT HAS VARIOUS WAYS OF BRINGING SOULS TO CHRIST. That which describes the work of grace in the heart of Lydia is not said of any one else it was just the way in which the Spirit was pleased to deal with her. We find that in creation God always acts on fixed principles, but he is never trammeled by the necessity for expressing those principles in fixed forms. Landscapes, plants, trees, countenances, minds, all take form upon definite and invariable vegetable, or animal, or mental laws; but no two of them are alike in their form. Infinite diversity is quite compatible with vital unity. It is equally true in the new creation. God has laid down certain principles on which the return of souls to him must be arranged. There must be

(1) penitence,

(2) humility,

(3) faith;

but the exact way in which these are to find expression is left undefined. Show, then, how improper it must be to make any one man"s experience a necessary model for another man; and consequently how injurious Christian biographies may become to young seekers after God, if such seekers take up the idea that they must think and feel and act precisely as others have done. The workings of the Divine Spirit in man are divinely free.

III THE GENTLENESS AND THE GRACE OF DIVINE DEALINGS ARE SEEN IN THE ADAPTATION OF METHODS OF CONVERSION TO INDIVIDUALS. Some can only hear God when he speaks in the loud tones of earthquake, storm, or fire. But it is equally true that others pay no heed until there comes to them the "still small voice; "and therefore the voices of God are so graciously varied to men. Illustrations of the variety and adaptation of God"s methods may be taken from Scripture. Shepherds from the Bethlehem plains were guided to the infant Savior by direction of the holy angels; and star-gazing Magi were guided by the sign of the heavenly light. Godless and persecuting King Manasseh was humbled in the dust, put in a prison-house, and prepared by affliction to listen to his fathers" God. The eunuch of Queen Candace was led by Divine providence, and prepared by studious and meditative habit, to see in Jesus of Nazareth the Messiah-Savior of Old Testament prophecy. St. Paul was brought to faith by a sudden and overwhelming revelation suited to convince a man of so impulsive a character. The jailor at Philippi was broken down by terror, and plucked from the very edge of a self-inflicted death. And Lydia felt the constraining power of the story of the Crucified. In each case the grace of Divine dealing may be shown in the adaptation to character and circumstances. Apply to:

1. Those who have long known the power of God opening their hearts to the truth. What is now needed is the full acceptance of faith.

2. Those just conscious of new feelings and desires. Whence do they come? They must be the Spirit working in you. Whither do they tend? Surely to the faith in Christ that saves.

3. Those who fear that they have had no inward movings of the Spirit of God. Perhaps they are only unnoticed. Maybe that even now you are ready to hear of Christ, the living Savior, who wants your love and trust. 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.

A worshipper of God - Probably acquainted with the prophetic writings whose heart the Lord opened - The Greek word properly refers to the opening of the eyes: and the heart has its eyes, Eph. i, 18. These are closed by nature and to open them is the peculiar work of God.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The conversion of Lydia:

v. 14. And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshiped God, heard us; whose heart the Lord opened that she attended unto the things which were spoken of Paul.

v. 15. And when she was baptized and her household, she besought us, saying, if ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us.

In the audience on the river bank, on that memorable morning when the first Christian service was conducted on European soil, was a certain woman, a merchant by the name of Lydia, the name by which she was probably known for business purposes, since she hailed from Thyatira in Lydia, a district of proconsular Asia. She was a dealer in purple, that is, in garments dyed with a very costly dye, and must therefore have been comparatively well-to-do. "Thyatira was noted for its dyeing. Madder root, with which they dyed a Turkey-red, grows abundantly in the neighborhood. As the ancients employed the names of colors with great laxity, this was often termed purple. " Lydia was a God-fearing woman, that is, she was a Jewish proselyte, she believed in and reverenced the God of the Jews, whose worship had been taught her. She listened carefully to the entire discourse, and the Lord opened her heart fully to attend to the matters which were explained by Paul, the news that Jesus of Nazareth was the promised Messiah. So thoroughly was she and all the members of her household (she may have been a widow with a number of children, as well as a number of servants] convinced of the truth of the Gospel that she and they all confessed their faith forthwith and were baptized a fine nucleus for a congregation in whose welfare Paul always took great interest. The gratitude of Lydia for the blessings of which she had now been made a partaker prompted her to extend a cordial invitation to the missionaries to accept her hospitality. It was in the form of earnest pleading that she said to them: If you have judged me to be faithful to the Lord, since the fact that you baptized me seems to argue that you consider me a believer in the Lord, please come to my house and abide there. And she did not rest until she had persuaded them to come and be her guests. Such hospitality in return for the great spiritual gifts received is a proof for the change of heart produced by faith, and is well-pleasing to the Lord.

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

14. Lydia, who worshipped God, a pious Jewess, preaching in that synagogue, is converted to the Christhood of Jesus. All the facts of this brief history involve the conclusion that she was a saved woman, knowing experimentally the God of Abraham and Moses, and there faithfully preaching the gospel in the Jewish dispensation, like the saints of all bygone ages trusting the prophetic Christ. Hence she only needed conversion to the historic Christ, i. e., the Christhood of Jesus the Nazarene, whom Paul preached. We Americans and Europeans are the wrong people to depreciate and much less antagonize woman’s ministry when we see here that our gospel came that way. Here was a Jewish synagogue conducted by women [perhaps in the absence of suitable men]. It was free for men as well as women. Hence Paul and his comrades there found an open door to preach the gospel, with results so unlike the awful antagonism they generally met in synagogues conducted by men, as these godly women hailed the gospel as a feast and rejoice in the glad news that the Christ of prophecy has already come in the person of Jesus, whom Paul preached.

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

See notes on verse 13

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.

Connecting Statement:

This ends the story of Lydia.

A certain woman named Lydia

Here "A certain woman" introduces a new person in the story. AT: "There was a woman named Lydia" (See: Introduction of New and Old Participants)

a seller of purple

Here "cloth" is understood. AT: "a merchant who sold purple cloth" (See: Ellipsis)

Thyatira

This is the name of a city. (See: How to Translate Names)

worshiped God

A worshiper of God is a Gentile who gives praise to God and follows him, but does not obey all of the Jewish laws.

The Lord opened her heart to pay attention

For the Lord to cause someone to pay attention and believe a message is spoken of as if he were opening a person's heart. AT: "The Lord caused her to listen well and to believe" (See: Metaphor)

opened her heart

Here "heart" stands for a person's mind. Also, the author speaks about the "heart" or "mind" as if it were a box that a person could open so it is ready for someone to fill it. (See: Metonymy and Metaphor)

what was said by Paul

This can be stated in active form. AT: "what Paul said" (See: Active or Passive)

When she and her house were baptized

This can be stated in active form. AT: "When they baptized Lydia and members of her household" (See: Active or Passive)

her house

Here "house" represents the people who live in her house. AT: "the members of her household" or "her family and household servants" (See: Metonymy)

translationWords

worship

God

lord

heart

Paul

baptize

judge

faithful

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

14. Λυδία, Lydia. This may have been the woman’s proper name, or it may only have been that by which she passed among the colonists of Philippi, being from the Lydian town of Thyatira. From inscriptions which have been found on the site of the ancient town, it is clear that dyeing was one of the staple trades of Thyatira, and it was from thence that Lydia brought over the purple which she sold in Philippi.

πόλεως Θυατείρων, of the city of Thyatira. This city was on the Lydian river Lycus. There was another river Lycus in Phrygia, in the valley of which stood the cities of Laodicæa, Hierapolis and Colossæ, all afterwards the seats of Christian congregations in whose welfare St Paul was deeply interested. See Col 4:13.

σεβομένη τὸν θεόν, who worshipped God, i.e. who had become a proselyte to Judaism.

ἦς ό κύριος διήνοιξεν τὴν καρδίαν, whose heart the Lord opened. St Luke recognizes that without this the word would have made no entrance. He probably makes special mention of this here because he had previously stated that the Lord had called them to preach at Philippi. Having pointed out their work, He helps them to perform it.

For the phrase compare the prayer 2Ma 1:4, καὶ διανοίξαι τὴν καρδίαν ὑμῶν ἐν τῷ νόμῳ αὐτοῦ.

προσέχειν, that she attended. For the construction see note on Act 8:6. She gave such heed that she was convinced of the truth of what was taught.

Chrysostom says here: τὸ μὲν οὖν ἀνοίξαι, τοῦ θεοῦ, τὸ δὲ προσέχειν, αὐτῆς· ὥστε καὶ θεῖον καὶ ἀνθρώπινον ἦν.

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.

14. πορφυρόπωλις] The guild of dyers (οἱ βαφεῖς) at Thyatira have left inscriptions, still existing, shewing the accuracy of our narrative. The celebrity of the purple dyeing of the neighbourhood is as old as Homer: ὡς δʼ ὅτε τίς τʼ ἐλέφαντα γυνὴ φοίνικι μιήνῃ Μῃονὶς ἠὲ Κάειρα, παρήϊον ἔμμεναι ἵππων, Il. δ. 141. So also Claudian, de Raptu Proserp. i. 270: ‘non sic decus ardet eburnum Lydia Sidonio quod fœmina tinxerit ostro’ (Lewin, i. 242). Thyatira was a city of the province of Asia. Thus, although forbidden to preach the word in Asia, their first convert at Philippi is an Asiatic. Lydia is a proper name, not ‘ita dicta a solo natali,’ as Grot.: though its origin may have been that. It was a common female name. See Hor. Od. i. 8; iii. 9.

σεβ. τ. θ.] A proselyte; see reff. N. T.

ἤκουεν, was listening,—when διήνοιξεν, the act of God, took place.

διήνοιξεν] ‘cor clausum per se: sed Dei est id aperire.’ Bengel.

τ. λαλουμένοις] It appears rather to have been a conversation (ἐλαλοῦμεν, we spoke—and not τὸν λόγον) than a set discourse: the things which Paul was saying.

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

Lydia. An adjective : the Lydian; but as Lydia was a common name among the Greeks and Romans, it does not follow that she was named from her native country.

A seller of purple. On purple, see note on Luk 16:19.

Thyatira. The district of Lydia, and the city of Thyatira in particular, were famous for purple dyes. So Homer :

"As when some Carian or Maeonian 22 dame Tinges with purple the white ivory, To form a trapping for the cheeks of steeds" Iliad, 4, 141.

An inscription found in the ruins of Thyatira relates to the guild of dyers. Heard [ηκουεν] . Imperfect, was hearing while we preached.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.