1Paul came to Derbe and then to Lystra, where he found a disciple named Timothy, the son of a believing Jewish woman and a Greek father.
2The brothers in Lystra and Iconium spoke well of him.
3Paul wanted Timothy to accompany him, so he took him and circumcised him on account of the Jews in that area, for they all knew that his father was a Greek.
4As they went from town to town, they delivered the decisions handed down by the apostles and elders in Jerusalem for the people to obey.
5So the churches were strengthened in the faith and grew daily in numbers.
6After the Holy Spirit had prevented them from speaking the word in the province of Asia, they traveled through the region of Phrygia and Galatia.
7And when they came to the border of Mysia, they tried to enter Bithynia, but the Spirit of Jesus would not permit them.
8So they passed by Mysia and went down to Troas.
9During the night, Paul had a vision of a man of Macedonia standing and pleading with him, “Come over to Macedonia and help us.”
10As soon as Paul had seen the vision, we got ready to leave for Macedonia, concluding that God had called us to preach the gospel to them.
11We sailed from Troas straight to Samothrace, and the following day on to Neapolis.
12From there we went to the Roman colony of Philippi, the leading city of that district of Macedonia. And we stayed there several days.
13On the Sabbath we went outside the city gate along the river, where it was customary to find a place of prayer. After sitting down, we spoke to the women who had gathered there.
14Among those listening was a woman named Lydia, a dealer in purple cloth from the city of Thyatira, who was a worshiper of God. The Lord opened her heart to respond to Paul’s message.
15And when she and her household had been baptized, she urged us, “If you consider me a believer in the Lord, come and stay at my house.” And she persuaded us.
16One day as we were going to the place of prayer, we were met by a slave girl with a spirit of divination, who earned a large income for her masters by fortune-telling.
17This girl followed Paul and the rest of us, shouting, “These men are servants of the Most High God, who are proclaiming to you the way of salvation!”
18She continued this for many days. Eventually Paul grew so aggravated that he turned and said to the spirit, “In the name of Jesus Christ I command you to come out of her!” And the spirit left her at that very moment.
19When the girl’s owners saw that their hope of making money was gone, they seized Paul and Silas and dragged them before the authorities in the marketplace.
20They brought them to the magistrates and said, “These men are Jews and are throwing our city into turmoil
21by promoting customs that are unlawful for us Romans to adopt or practice.”
22The crowd joined in the attack against Paul and Silas, and the magistrates ordered that they be stripped and beaten with rods.
23And after striking them with many blows, they threw them into prison and ordered the jailer to guard them securely.
24On receiving this order, he placed them in the inner cell and fastened their feet in the stocks.
25About midnight Paul and Silas were praying and singing hymns to God, and the other prisoners were listening to them.
26Suddenly a strong earthquake shook the foundations of the prison. At once all the doors flew open and everyone’s chains came loose.
27When the jailer woke up and saw the prison doors open, he drew his sword and was about to kill himself, presuming that the prisoners had escaped.
28But Paul called out in a loud voice, “Do not harm yourself! We are all here!”
29Calling for lights, the jailer rushed in and fell trembling before Paul and Silas.
30Then he brought them out and asked, “Sirs, what must I do to be saved?”
31They replied, “Believe in the Lord Jesus and you will be saved, you and your household.”
32Then Paul and Silas spoke the word of the Lord to him and to everyone in his house.
33At that hour of the night, the jailer took them and washed their wounds. And without delay, he and all his household were baptized.
34Then he brought them into his home and set a meal before them. So he and all his household rejoiced that they had come to believe in God.
35When daylight came, the magistrates sent their officers with the order: “Release those men.”
36The jailer informed Paul: “The magistrates have sent orders to release you. Now you may go on your way in peace.”
37But Paul said to the officers, “They beat us publicly without a trial and threw us into prison, even though we are Roman citizens. And now do they want to send us away secretly? Absolutely not! Let them come themselves and escort us out!”
38So the officers relayed this message to the magistrates, who were alarmed to hear that Paul and Silas were Roman citizens.
39They came to appease them and led them out, requesting that they leave the city.
40After Paul and Silas came out of the prison, they went to Lydia’s house to see the brothers and encourage them. Then they left the city.
Acts 16 Section and Chapter Commentary
Acts 16:1-40
Paul's Companions in Athens
Acts portrays Paul as being alone when he preaches in Athens, with Timothy and Silas expected to join him later in Corinth. However, Paul's letter to the Thessalonians indicates that Timothy was with him in Athens and was sent back from there to Thessalonica, suggesting a discrepancy in the accounts regarding Timothy's presence.
Summarized by AI · The Genius of the Acts of the Apostles · Lecture 7: The Book of Acts vs. The Letters of Paul · watch the clip
Acts 16:6-18
Paul's Second Missionary Journey to Macedonia and Achaia
During his second journey, Paul was directed by the Holy Spirit to travel west into Macedonia and Achaia. He visited significant New Testament churches in places like Philippi, Thessalonica, Athens, and Corinth, covering a much wider territory.
Summarized by AI · The Genius of the Acts of the Apostles · Lecture 5: Paul | Evangelist and Apologist · watch the clip
Acts 16:10-17
The 'We' Passages in Acts as a Ploy of Authentication
Bart Ehrman says the first-person 'we' passages in Acts, such as the one about Philippi in Acts 16, begin and end abruptly with no introduction of the narrator. He used to teach that the author was copying fragments of someone else's travel diary, but changed his mind about ten years ago: he now thinks the 'we' is a ploy to authenticate the account, like the first-person claims in 2 Peter, 1 John and later works such as the Gospel of Peter and the Apostolic Constitutions. Because the author gives no name, Ehrman calls Acts a non-pseudepigraphic forgery and does not think its author was a companion of Paul.
Summarized by AI · The Genius of the Acts of the Apostles · Lecture 8: The Author of Acts | Who and When? · watch the clip
The 'We Passages' and Historicity
Certain sections of Acts, known as the 'we passages,' switch from third-person narration to first-person plural, suggesting the author was a companion of Paul and an eyewitness to the events. While this might imply greater historical reliability, scholars debate whether these passages represent genuine eyewitness accounts, incorporated sources, or a literary device to lend authority.
Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 10: Acts | When Christianity Became “Historical” · watch the clip
The 'We' Passages in Acts
The author of Acts implicitly claims to be a companion of Paul through the use of "we" passages. In four specific sections, the narrative shifts from describing Paul's actions to including the author as part of the group, suggesting a firsthand account of Paul's travels. This is an implicit claim of authorship by a traveling companion.
Summarized by AI · Bart D. Ehrman · YouTube · Why Should We Think Luke and Acts Have the Same Author? · watch the clip
The 'We Passages' in Acts
The 'we passages' in Acts (e.g., Acts 16:10-17) where the author switches to the first-person plural, have traditionally been interpreted as indicating the author's personal presence with Paul. However, this could also be a literary device common in the ancient world, where authors injected first-person accounts to create the impression of eyewitness testimony, rather than actual participation.
Summarized by AI · Bart D. Ehrman · YouTube · Where Was Christianity on its 100th Birthday? · watch the clip
The 'We' Passages in Acts
In four specific passages within the book of Acts, the narrative shifts from third-person to first-person plural, using 'we' to describe actions. These 'we' passages suggest that the author was a traveling companion of Paul, leading early Christians to infer that the author was someone connected to Paul's ministry.
Summarized by AI · Bart D. Ehrman · YouTube · Was Luke Written by Luke? And Why Should We Care? · watch the clip
Acts 16:16-34
Paul and Silas Imprisoned and Delivered in Philippi
Paul cast out a demon from a fortune-telling slave girl, leading her owners to accuse him and Silas of disturbing the city. They were beaten and imprisoned, but an earthquake miraculously opened their cell doors. The jailer, fearing punishment, was about to kill himself until Paul intervened, leading to the jailer and his entire household's conversion after hearing the gospel.
Summarized by AI · The Genius of the Acts of the Apostles · Lecture 5: Paul | Evangelist and Apologist · watch the clip
Acts 16 Verse Notes
Acts 16:1-3
Circumcision of Timothy vs. Titus
Paul vehemently argues in Galatians that Gentile converts should not be circumcised, even refusing to circumcise Titus to appease others. Yet, Acts records Paul circumcising Timothy, whose father was a Gentile, to gain favor with the Jews. This presents a contradiction in Paul's actions and principles regarding circumcision.
Summarized by AI · The Genius of the Acts of the Apostles · Lecture 7: The Book of Acts vs. The Letters of Paul · watch the clip
Acts 16:7
The Spirit as Christ's Representative
The Holy Spirit is closely linked to Christ, even being described as 'from Christ' and 'poured out by him' in Acts 16. This suggests the Spirit acts as a spiritual representative or lingering presence of Jesus after his death and ascension. This connection implies that the Spirit continues Jesus's work and empowers his followers.
Summarized by AI · Demons and Ghosts in the Bible · Lecture 25: The "Holy Ghost" in Early Christianity · watch the clip
Acts 16:10
The 'we' passages indicate the author was a companion of Paul
The 'we' passages in Acts, found in chapters 16, 20, 21, and 27-28, are often interpreted as direct evidence that the author was a traveling companion of Paul. In these sections, the narrative shifts from third-person accounts of Paul's journeys to first-person plural, suggesting the author was present with Paul during these specific events.
Summarized by AI · The Genius of the Acts of the Apostles · Lecture 8: The Author of Acts | Who and When? · watch the clip
Luke's preface and 'we' passages
Luke's Gospel, in its preface, uses the first person to address Theophilus, explaining his purpose for writing. Furthermore, the book of Acts, Luke's second volume, contains 'we' passages in its latter half, indicating the author's presence with Paul during certain events. This suggests a move towards authorial self-representation, though less explicit than in non-canonical texts.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 11: Who Wrote the Synoptic Gospels? · watch the clip
Luke's connection to Paul and medical language
The 'we' passages in Acts suggest the author was a companion of Paul. Paul's epistles mention Luke as a coworker (Philemon 24), 'the beloved physician' (Colossians 4:14), and being with Paul at the end of his life (2 Timothy 4:11). Furthermore, Luke's Gospel contains physician-friendly details, such as the proverb 'physician heal yourself' (Luke 4:23), specific anatomical details (Luke 6:6, 22:50), and a softened account of the woman with a hemorrhage (Luke 8:43-44 vs. Mark 5:26), which could have led to the inference of Luke the physician as the author.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 11: Who Wrote the Synoptic Gospels? · watch the clip
Acts 16:13-15
Lydia's Conversion and Household in Philippi
In Philippi, Paul met Lydia, a wealthy Gentile worshiper of the God of Israel, at a place of prayer. After hearing Paul's message about Jesus, she and her entire household converted. This highlights the practice of household conversions in the Roman world, where the head of the household's decision often influenced everyone living under their roof.
Summarized by AI · The Genius of the Acts of the Apostles · Lecture 5: Paul | Evangelist and Apologist · watch the clip
Acts 16:15
Household Conversions in the New Testament
Early Christian conversion often involved entire households, not just individuals. In the Roman world, the head of the family, the paterfamilias, made decisions regarding the family's religious practices. Therefore, if the head of a household converted, the entire family, including wives, children, servants, and slaves, would adopt Christianity. This is reflected in New Testament accounts where entire households are said to have converted.
Summarized by AI · Bart D. Ehrman · YouTube · How Did Christianity Take Over the Roman World? · watch the clip
Acts 16:16-18
Demonic Recognition of Jesus' Followers
In Acts 16, a spirit of divination recognizes Paul as a "slave of the Most High God" who proclaims salvation. This mirrors instances in the Gospels, particularly Mark, where demons acknowledge Jesus' identity and authority, even when others misunderstand him. The spirit's accurate attestation to Paul's identity, despite being portrayed as demonic, serves to validate Paul's mission and authority.
Summarized by AI · Demons and Ghosts in the Bible · Lecture 17: Demons and Spirits of Divination in the New Testament · watch the clip
Acts as an Apologetic History
The Book of Acts functions as an apologetic history, defending early Christianity against accusations and suspicions prevalent in the Greco-Roman world. It aims to present Christianity as a respectable movement, portraying figures like Paul as reasonable and intellectual. This apologetic purpose is evident in the story of the spirit of divination, where the narrative asserts the true divine power of the Jesus movement by demonizing a spirit associated with traditional Greco-Roman prophetic practices.
Summarized by AI · Demons and Ghosts in the Bible · Lecture 17: Demons and Spirits of Divination in the New Testament · watch the clip
Acts 16:18
The Name of Jesus in Exorcism
Paul's exorcism of the spirit of divination in Acts 16 is performed "in the name of Jesus Christ." This practice became a common and distinctive feature of early Christian exorcism, as evidenced by second-century apologist Justin Martyr. Early Christians, unlike Jesus who often credited God the Father, increasingly invoked Jesus' name as the divine power behind their ability to cast out demons, positioning him as a renowned exorcist whose followers could appeal to his authority.
Summarized by AI · Demons and Ghosts in the Bible · Lecture 17: Demons and Spirits of Divination in the New Testament · watch the clip
Jesus and the Holy Spirit invoked in PGM exorcism
A Greek Magical Papyrus (PGM IV) describes an exorcism ritual that invokes 'Jesus Cesto' (Jesus Christ) and the Holy Spirit, alongside the God of Abraham, Isaac, and Jacob. This demonstrates a syncretic approach where Christian divine figures are used in magical contexts to expel demons.
Summarized by AI · Demons and Ghosts in the Bible · Lecture 20: Demons and Magic in the Bible (II) · watch the clip
Acts 16:31
Household Conversions in the New Testament
Early Christian conversion often involved entire households, not just individuals. In the Roman world, the head of the family, the paterfamilias, made decisions regarding the family's religious practices. Therefore, if the head of a household converted, the entire family, including wives, children, servants, and slaves, would adopt Christianity. This is reflected in New Testament accounts where entire households are said to have converted.
Summarized by AI · Bart D. Ehrman · YouTube · How Did Christianity Take Over the Roman World? · watch the clip
Acts 16:37
Paul's Roman Citizenship and Execution Method
Paul, by his own account, was a Roman citizen. This status would have made it highly improbable for him to be executed by crucifixion, a method typically reserved for non-citizens or those of lower social standing. Church tradition suggests he was killed by the sword, possibly beheaded, which aligns with the execution methods for Roman citizens.
Summarized by AI · Bart D. Ehrman · YouTube · Did Peter, Paul, & James really die as martyrs? · watch the clip