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Paul in Lystra and Derbe and Troas (1–8). Vision of a Macedonian man and journey to Macedonia (9–11). Paul in Philippi, conversion of Lydia (12–15). Expulsion of the divinatory spirit (16–18). Imprisonment, miracle, conversion of the guard, release from prison (19–40) Acts 16:1. He reached Derbe and Lystra. And behold, there was a certain disciple named Timothy, whose mother was a Jew and a believer, and whose father was a Greek. For Derbe and Lystra, see Acts 14:6. “Was there,” that is, in Lystra, and not Derbe, as evidenced by the testimony of Timothy of the Listrians. “Some disciple”, i.e. a Christian. The mother of this disciple (named Eunice - 2 Tim. 1:5) was a Jewish woman who believed, and his father was a “Greek,” that is, a pagan (cf. Acts 11:20), who remained so, apparently, even after his wife and son converted to Christ (cf. Acts 16:3). Mixed marriages of Jewish women with pagans were, obviously, a custom among the Jews of the dispersion, and these marriages were not dissolved even when one of the spouses converted to Christianity, with mutual consent (cf. 1 Cor. 7ff.). Acts 16:2. and to which the brethren who were in Lystra and Iconium testified. The brethren “testified” about Timothy, that is, they testified in a good direction, they recommended him as a good Christian. The “brothers” were not only “in Lystra,” but “and Iconium” (see Acts 13:51), a neighboring city, which indicates the significant popularity of Timothy and the extraordinary nature of his high qualities. Acts 16:3. Paul wanted to take him with him; and he took it and circumcised it for the sake of the Jews who were in those places; for everyone knew about his father that he was a Greek. “Paul wanted to take him with him” - as a companion and collaborator in the work of preaching. In addition to Timothy's outstanding qualities, Paul - and by his birth, which made him belong equally to both pagans and Jews - found him especially convenient for his apostolic activity among both. “Taking it” - of course, with his consent - “circumcised him for the sake of the Jews,” obviously himself, and not through someone else, which was allowed to every Israeli. Why did the apostle decide to do such an extraordinary act with a Christian youth, apparently contrary to both his convictions and the resolution of the Apostolic Council? (Acts 15:29). “For the sake of the Jews,” that is, those who had not yet been converted to Christ, who could be embarrassed and turned away from Christianity by the fact that the apostle’s assistant was uncircumcised... Thus, Paul’s action is explained not by dogmatic motives, but by Paul’s wise adaptability - “to be all things to all in order to save everyone, to be a Jew for the Jews in order to gain Jews" (1 Cor. 9:20-22). This act does not contradict the decrees of the Apostolic Council because it was a completely voluntary action on the part of both Paul and Timothy. “The wisdom of Paul is worthy of great surprise,” says Theophylact. He, who so opposed the circumcision of the pagans and who gave impetus to everything until the issue was resolved, circumcised his disciple... In every matter he had the benefit in mind and did nothing without a purpose!... “For the sake of the Jews”; because they would not dare to listen to the word of God from the uncircumcised....” Acts 16:4. As they passed through the cities, they commanded the faithful to observe the regulations established by the Apostles and elders in Jerusalem. “Passing through the cities,” that is, the regions of Pisidia, Lycaonia and Pamphylia, where churches had been founded on the previous journey of Paul and Barnabas (Acts 13–14), “they,” that is, Paul, Silas and Timothy, “betrayed,” that is, orally, and perhaps in writing - by distributing copies from the original letter of the apostolic council, “to observe definitions made by the apostles and elders in Jerusalem” - regarding the optionality of the Law of Moses in Christianity. Acts 16:5. And the churches were established by faith and increased in number daily. The strengthening of the churches by faith and the increase in the number of members was greatly facilitated by the visits of the apostles and their activities among them. Acts 16:6. Having passed through Phrygia and the Galatian country, they were not allowed by the Holy Spirit to preach the word in Asia. “Having passed through Phrygia and the Galatian country...” - the internal regions of Asia Minor. At this particular time, churches were founded here, to which the apostle subsequently wrote special letters (to the Galatians, Colossians). “Asi I” - the so-called proconsular Asia - the entire western Asia Minor coast of the Mediterranean Sea, with the provinces of Mysia, Lydia and Caria. “They were not permitted by the Holy Spirit to preach the word in Asia.” The writer does not indicate exactly what actions of the Spirit, external or internal, and for what reasons the apostles were forbidden to preach here. In any case, the apostles clearly perceived such special direct actions of the Holy Spirit, distinguishing them from their own assumptions, plans and calculations. “Misia” and “Bithynia” are the northwestern regions of Asia Minor, abutting the Marmara and Black Seas. After vain attempts to preach here, the apostles receive in the coastal Missionian city of Troas a clear revelation from the Holy Spirit about transferring their preaching activities from Asia to Europe. Acts 16:7. Having reached Mysia, they decided to go to Bithynia; but the Spirit did not allow them. Acts 16:8. Having passed Mysia, they descended into Troas. Acts 16:9. And Paul had a vision at night: a certain man, a Macedonian, appeared, asking him and saying: come to Macedonia and help us. The “vision” that Paul had “at night,” like the vision of Peter (Acts 10:10–17), apparently was not a dream, although “at night,” but a “vision” in a waking state. “A certain Macedonian man appeared (suddenly),” that is, in the image of a Macedonian; according to some, it was the Angel of the Macedonian people (Dan.10:13, 20, 12:1). Paul could recognize that he was a Macedonian, either by the special clothing that he could see on Macedonian merchants in his home trading city of Tarsus, or from his own words of invitation, inviting him to Macedonia. “Macedonia” is a large region adjacent to the northwestern shores of the then Aegean Sea (Archipelago). “Help us” - the essence of the help is not expressed, but the apostles correctly interpret it as a request for the gospel to be preached in Macedonia. Humanity without Christ is doomed to destruction and is in a helpless state; hence, preaching Christ to those who do not know Him means helping to free themselves from destruction and enter the Kingdom of Christ. Acts 16:10. After this vision, we immediately decided to go to Macedonia, concluding that the Lord was calling us to preach the gospel there. “We decided”, that is, we decided to go. Here, with the expression “we,” the writer for the first time includes himself among the companions and collaborators of the Apostle Paul, and in this tone he continues to narrate the events, with some interruptions, until the end of the book, as a direct eyewitness and participant in these events. He probably joined Ap. Paul precisely in Troas, which is why he now tells his story in 1 person - we. Acts 16:11. So, starting from Troas, we arrived straight to Samothrace, and the next day to Naples, “Samothrace I” is an island in the Aegean Sea, northwest of Troas, 55–60 versts from the European coast. "Naples" - a seaside city on the Gulf of Strymon - is the first European city in which Paul and his companions landed. Neither here nor in Samothrace the apostle begins to preach, hastening to the “first city” of the then Macedonia - “Philippi”, 14 versts north-west of Naples. Acts 16:12. from there to Philippi: this is the first city in that part of Macedonia, a colony. We stayed in this city for several days. The city of Philippi was built by Philip, King of Macedon, father of Alexander the Great, on the site of the village of Krenida, was fortified by Philip due to its proximity to Thrace and was named after him. The writer calls Philippi “the first city in that part of Macedonia and its colonies.” This name "first", not in the sense of the main city, is explained by the fact that Macedonia was then divided into four parts or districts, and the one in which Philippi was located was called the first district, or first Macedonia. The main city of this part of Macedonia was “Amphipolis” (Acts 17:1), and not Philippi, which is called “the first city,” obviously in a topographical sense, as the first Macedonian city to which preachers were to come, fulfilling the highest will to visit Macedonia. “Colony” - Philippi was at that time a Roman colony, since Octavian Augustus evicted Antony's followers to this city and gave the city the so-called right of Italian jurisdiction - jus italicum. Acts 16:13. On the Sabbath day we went out of the city to the river, where, as usual, there was a house of prayer, and, sitting down, we talked with the women who had gathered there. “On the Sabbath day” is the day of the synagogue meetings of the Jews (see Acts 13:14). "Out of town, to the river". It is difficult to establish what kind of river there is: it is unlikely that it is only the large river Strymon, which is at least a day’s journey from the city; or rather, there is of course some small stream in this area rich in streams and streams. “Where there was a house of prayer as usual” - Greek: οῦ ενομίζετο προσευχή εῖναι; glory “where the prayer book imagines itself to be.” More precisely: where prayer was meant to be. Buildings were not always built in such places; sometimes they were simply open places where Jews gathered at certain times for prayer. This is what St. says. Chrysostom: “The Jews prayed not only where the synagogue was, but also outside it, designating a special place for this.” The proximity of the river was preferred for the convenience of performing the usual ablutions and purifications before prayer. “The men who sat down talked to the assembled women.” Apparently, the Jewish society in Philippi was very small (which is why, perhaps, there was no synagogue) and consisted mainly of women, probably married to pagans (Acts 16:1). Acts 16:14. And a certain woman from the city of Thyatira, named Lydia, a merchant of purple, who worshiped God, listened; and the Lord opened her heart to listen to what Paul said. "G. Thyatira" - Macedonian colony in the Asia Minor province of Lydia (see note to Acts 16:6–8) “She who sold scarlet” is a porphyry seller who sold fabrics, clothes and outfits of crimson or red. It was in the Lydian province and Thyatra that the production of this type of item flourished, according to the testimony of the ancients. “Who honors God,” that is, a proselyte (see note to Acts 13:16). Acts 16:15. When she and her household were baptized, she asked us, saying: if you have recognized me as faithful to the Lord, then enter my house and live with me. And she convinced us. Acts 16:16. It happened that when we were going to the house of prayer, we met a servant girl possessed by a spirit of divination, who through divination brought great income to her masters. “When they went to the house of prayer” - πορευομένων ημῶν εις προσευχήν - more precisely glorious: “those who go to us to pray” (Acts 16:13), i.e. to the usual place appointed for it. This was probably on one of the following Sabbaths (cf. Acts 16:17). “Possessed by a prophetic spirit”, famous: “having an inquisitive spirit”, Greek: έχουσα πνεῦμα Πύθωνος - the spirit of Python, the Pythian serpent, the Pythian deity, the ability of divination, insight into what is hidden for ordinary people, and prediction of the future. Acts 16:17. Walking after Paul and after us, she shouted, saying: these men are the servants of the Most High God, who proclaim to us the way of salvation. “These men are the servants of the Most High God” - an involuntary confession on the part of an inquisitive spirit of the greatness of God preached by the apostles, like Mark 1:23–24. St. Chrysostom exposes the demon’s special evil intention in this: “Why did the demon say this, and Paul forbade him? He did it maliciously, but this one acted wisely, because he wanted that they would not trust him. If Paul had accepted his testimony, he, being encouraged, would have deceived many of the believers; That’s why he decided to proclaim their deeds in order to arrange his own, and to use Paul’s condescension for the destruction of others...” Acts 16:18. She did this for many days. Paul, indignant, turned and said to the spirit: in the name of Jesus Christ I command you to come out of her. And the spirit left at that same hour. “Paul was indignant” - at the fact that the enemy of God and man, with his confession, offered a kind of support for the gospel preaching, expelled him from the soothsayer, recognizing him with his God-enlightened gaze. Acts 16:19. Then her masters, seeing that the hope of their income had disappeared, seized Paul and Silas and dragged them to the square to the leaders. “They seized Paul and Silas,” probably as the main preachers of the new faith. Luke and Timothy did not suffer their fate due to their more modest role in this matter. Acts 16:20. And, bringing them to the commanders, they said: these people, being Jews, are disturbing our city The apostles are accused of disturbing public peace by preaching customs contrary to the Romans. Thus, the prosecutors “turned the case into a state crime” (Chrysostom). “Being Jews” is an expression with a tinge of contempt, in contrast to which the proud expression “to us Romans” is further presented. Apparently, it also follows that the accusers do not distinguish Christianity from Judaism and have no concept of it as a special religion. Acts 16:21. and they preach customs which we Romans should neither accept nor practice. “Customs that... should neither be accepted nor performed.” This refers to the strict prohibition among the Romans from introducing foreign religious customs that were contrary to the pagan religion. In particular, this was said, apparently, under the fresh impression of the famous decree of Emperor Claudius on the expulsion of the Jews from Rome (see Acts 18:2), which is why it had such a decisive effect. Acts 16:22. The people also rebelled against them, and the governors, tearing off their clothes, ordered them to be beaten with sticks "The people rose up against them". This is the first mention in the book of Acts of the persecution of the apostles by the pagans themselves. Obviously, incited by the masters of the healed maid and excited by exaggerated information about the anti-Roman preaching of the Jewish apostles, the people expressed their excitement with some shouts or demands and threats regarding the preachers before the governors, and the latter recklessly allowed themselves that caning of the detainees, for which Paul later so wisely taught them a lesson (Acts 16:37-39). Paul and Silas silently endure popular reproach, although they could have instantly avoided it by invoking their right as Roman citizens, which exempted them from corporal punishment. However, they prefer silence, rejoicing at this dishonor for the glory of God, for the name of Christ (cf. Acts 5:41) and postponing the declaration of their rights for their final victory. Acts 16:23. and, having given them many blows, they threw them into prison, ordering the prison guard to guard them tightly. Acts 16:24. Having received such an order, he threw them into the inner prison and hammered their feet into a block. Acts 16:25. Around midnight, Paul and Silas, praying, sang praises to God; the prisoners listened to them. Acts 16:26. Suddenly there was a great earthquake, so that the foundation of the prison shook; immediately all the doors were opened, and everyone’s bonds were loosened. Fulfilling the order to guard the prisoners more tightly, the prison guard throws them “into the inner dungeon,” where especially important criminals were kept, and their legs are hammered “into the block” - a large and heavy wooden block with holes. But - “the stricter the conclusion, the more glorious the miracle!” (Chrysostom). “Suddenly there was a great earthquake” - not as an ordinary natural phenomenon, but as a miracle created by the Lord for the glorification of His Name and the deliverance of His Servants - the apostles. The miraculousness of the earthquake was manifested precisely in the fact that not only Paul and Silas, but also all the other prisoners of the prison, “loose their bonds,” which gave everyone the full opportunity to immediately leave through the doors of the prison opened by the earthquake. It is also miraculous that this earthquake apparently did not extend beyond the prison area. Acts 16:27. The prison guard, waking up and seeing that the doors of the prison were open, drew a sword and wanted to kill himself, thinking that the prisoners had escaped. “I wanted to kill myself” - out of fear of punishment for the escape of prisoners. Acts 16:28. But Paul cried out with a loud voice, saying, Do not do yourself any harm, for we are all here. "We are all here". Struck by the miracle, the prisoners, who had just been tenderly listening to the prayers and hymns of the apostles, were far from the thought of escaping, if only because they did not have time to recover from the shock they did not understand. Acts 16:29. He called for fire, ran into the prison and fell in trepidation to Paul and Silas, “He fell in trepidation to Paul and Silas.” His fear of losing prisoners now turned into a fear of keeping them, since he felt that he was dealing not with criminals, but with the favorites of the gods. Acts 16:30. and, leading them out, he said: my lords! what should I do to be saved? Acts 16:31. They said: Believe in the Lord Jesus Christ, and you and your house will be saved. Acts 16:32. And they preached the word of the Lord to him and to all who were in his house. “Having brought them out...” - into the outer prison (Acts 16:23), or perhaps into the prison courtyard, or even more likely - into his room at the prison, where the apostle could preach the word of the Lord not only to the prisoner himself, but also “to all who were in his house” (Acts 16:32). Acts 16:33. And, taking them at that hour of the night, he washed their wounds and immediately was baptized himself and all his household. “He washed their wounds,” inflicted on them with sticks in the square, trying to alleviate their suffering and, as it were, to atone for the guilt of those who had beaten them, or, according to Chrysostom’s interpretation, he washed them, “giving thanks and honoring them.” Acts 16:34. And, having brought them to his house, he offered a meal and rejoiced with all his house that he had believed in God. Acts 16:35. When the day came, the governors sent city servants to say: let those people go. Probably the governors received news of the events that took place in the prison at night, and perhaps they themselves came to their senses about their injustice to the apostles, which is why they ordered them to be released. Acts 16:36. The prison guard announced this to Paul: the commanders have sent to release you; therefore come out now and go in peace. Acts 16:37. But Paul said to them: We, Roman citizens, were publicly beaten without trial and thrown into prison, and now we are being secretly released? no, let them come and take us out themselves. The apostles were dishonored publicly, and Paul now publicly demands his liberation and justification - not out of ambition and caprice, but for the sake of the most obvious restoration of his innocence. If they were secretly released from prison, not everyone could know that they came out with their honor restored, and many could probably interpret their departure even as flight or other humiliating methods. Roman citizenship, according to Roman laws (Lex Valeria and Lex Porsiä Liv. 10, 9, 8) exempted those who had this title from corporal punishment. The reprisal of the governor in this case against the apostles was all the more criminal because it was carried out without any trial or investigation of the case. But Ap. Paul, without threatening his offenders with laws, limits himself to demanding that the dishonor inflicted on them be publicly removed. How did the apostles acquire the rights of Roman citizenship? From what follows (Acts 22:25–28) it is clear that Paul was either born with these rights received by one of his ancestors, or for special merit, or by purchase, which was also possible. Regarding the Force, we probably need to think the same. Acts 16:38. The city servants recounted these words to the governors, and they were frightened when they heard that these were Roman citizens. Acts 16:39. And, having arrived, they apologized to them and, taking them out, asked them to leave the city. “They asked to leave the city” - voluntarily, so as not to again arouse popular unrest. Acts 16:40. They, leaving the prison, came to Lydia and, seeing the brothers, taught them, and set off. “They came to Lydia” (see Acts 16:14–15) “They set off” - apparently, only Paul and Silas, without Luke and Timothy, as if they had remained for a while in Philippi, probably to establish a young society of believers here. This is evidenced by the change of speech in the further narration (Acts 17 - “they”, not us, and gave.). Timothy is mentioned again soon after (in Berea, Acts 17:14); therefore, unless he left Philippi with Paul and Silas, it can be assumed that he united with them again here in Berea, leaving Philippi a little after Paul and Silas. 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