Acts 16 | |
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![]() Acts 15:22–24 in Latin (left column) and Greek (right column) in Codex Laudianus, written about AD 550. | |
Book | Acts of the Apostles |
Category | Church history |
Christian Bible part | New Testament |
Order in the Christian part | 5 |
Acts 16 is the sixteenth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the start of the second missionary journey of Paul, together with Silas and Timothy. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke. [1]
The original text was written in Koine Greek. This chapter is divided into 40 verses.
Some early manuscripts containing the text of this chapter are:
This chapter mentions the following places (in order of appearance):
The second missionary journey of Paul started around AD 49. [6]
One of Paul's most trusted and well-known co-workers (Romans 16:21), Timothy is mentioned in the epistles to the churches in Rome and Corinth, to the Hebrews and cited as co-author of the letters to Philippi, Thessalonica (2 epistles), Philemon, and Colossae.
The apostolic decree from the Council of Jerusalem (Greek plural: δογματα (dogmata), commonly used for a "formal decision by a civic assembly") is mentioned for the last time. The decree itself was addressed to "the Gentiles in Antioch, Syria, and Cilicia", [10] but Luke also considered it relevant to the churches in this wider area. [11]
This section records the journey out of Paul's previous mission area ('region of Phrygia and Galatia' in verse 6) in the center and southern part of Anatolia, approaching the north-west corner of Asia Minor following ancient trade routes, one of which reached north of Antioch, leading "westwards down the Lycus Valley towards Ephesus". [11] The Roman roads north of Antioch in Pisidia were built in a later period. At two points, the direction of the travel was determined by the Holy Spirit (verse 6); the term is "clearly interchangeable" with "the Spirit of Jesus" (verse 7): firstly, not to take the road that could lead westward to Smyrna, and secondly not to take the other road leading northwards to Bithynia and Pontus, but to follow the road towards Troas. [11]
The absence of a preaching account along this part of the journey indicates that they were continually waiting for guidance, which finally came to Paul when they arrived in the port city of Troas, in a vision of a call for help from the man of Macedonia. [11]
Verse 9 records a vision in which the Paul is said to have seen a 'man of Macedonia' pleading with him to "come over to Macedonia and help" them. Although it came at night, Paul is said to have a "vision", not a dream (in New Testament, dreams were only linked to Joseph and Pontius Pilate's wife). [12] The passage reports that Paul and his companions responded immediately to the invitation. It is considered to echo Joshua 10:6 in which the men of Gibeon sent to Joshua saying " ... come up to us quickly, save us and help us". [13] The first seal of Massachusetts Bay Colony had an American Indian with a scroll coming out over his mouth with the words "Come over and help us", also said to echo the words of the man of Macedonia. [14]
The details of sea travel include the specific jargon of seafaring ('set sail', 'took a straight course', verse 11) and every port of call (Samothrace, Neapolis). From Neapolis, the journey is by land along Via Egnatia , the Roman road connecting the northern Aegean cities (Philippi, as well as Amphipolis, Apollonia, and Thessalonica in Acts 17:1 ) to the ports at Adriatic Sea. [17]
Philippi was a Roman colony, originally settled by Roman army veterans with Roman magistrates and laws. [19]
The independent status of Lydia as a trader and householder (verse 15) was not unusual for women among the 'traveling merchants and artisans' in most Greek cities of the ancient world and such women often became 'patron and benefactor to Jewish and other immigrant communities'. [19]
The passage refers of woman who was possessed by a spirit of divination, whose nature remains unclear. Paul ordered to the spirit to come out of her and this happened in the Name of Jesus Christ, like apostles were called to do against demons (Mark 16:16–18 ). Nevertheless, the spirit of divination (Ancient Greek : πνεῦμα Πύθωνα, romanized: pneuma Pythōna [26] ) affirmed for some days that Paul and Silas were servants of the Most High God.
The dramatic scenes of Paul's imprisonment and escape in Philippi mirrors Peter's experience in Jerusalem (Acts 12:6—17). The singing hymn in prison is similar to the act of the philosopher Socrates (Epict. Diss. 2.6.26—7) and the rescue by divine intervention because of faithfulness to God is like that of the prophet Daniel and his friends (cf. Daniel 3, Daniel 6). Instead of escaping during earthquake, Paul honorably stayed inside (by implication also keeping the other prisoners in place) so he could prevent the jailer to commit a shame-induced suicide (verse 28) and brought change in this person's life: treating his prisoners with honor (verse 30; disregarding his original orders in verse 23), washing their wounds (verse 33) and inquiring them about salvation (verse 30). Paul's 'shameful experience of prison' was turned into a successful mission (verse 32), even in the middle of the night (verses 25, 33), that the jailer 'with his entire household' became a 'paradigmatic convert' (stressed three times in verses 32, 33, 34), baptized, 'sharing table-fellowship', and 'rejoicing' (verses 33, 34). [19]
When the 'police' (Greek: rhabdouchoi, "lictors", verse 35) came to order the jailer to release him, Paul chose this time to reveal his Roman citizenship (cf. Acts 22:22–29 ; 25:1–12 ), which higher standards of legal treatment than other people in the empire should prevent him and his companion to be publicly humiliated, and the violation of this could result in severe punishment for the magistrates (verse 37). [28] A complete role-reversal then happened with the magistrates coming to 'apologize' to Paul (better translation: "implore", from Greek: parekalesan, verse 39), vindicating Paul's faithfulness to God who can turn around potentially humiliating situations into honor. [19]
The Epistle to the Philippians is a Pauline epistle of the New Testament of the Christian Bible. The epistle is attributed to Paul the Apostle and Timothy is named with him as co-author or co-sender. The letter is addressed to the Christian church in Philippi. Paul, Timothy, Silas first visited Philippi in Greece (Macedonia) during Paul's second missionary journey from Antioch, which occurred between approximately 50 and 52 AD. In the account of his visit in the Acts of the Apostles, Paul and Silas are accused of "disturbing the city".
Timothy or Timothy of Ephesus was an early Christian evangelist and the first Christian bishop of Ephesus, who tradition relates died around the year AD 97.
Lystra was a city in central Anatolia, now part of present-day Turkey. It is mentioned six times in the New Testament. Lystra was visited several times by Paul the Apostle, along with Barnabas or Silas. There Paul met a young disciple, Timothy. Lystra was included by various authors in ancient Lycaonia, Isauria, or Galatia.
Sopater was the son of Pyrhus, a man from the city of Berea, mentioned in Acts 20:4. Sopater and others accompanied Paul out of Macedonia after a group of Jews began to plot against Paul, and then sailed from Philippi to Alexandria Troas where they met Paul who had gone by land.
Lydia of Thyatira is a woman mentioned in the New Testament who is regarded as the first documented convert to Christianity in Europe. Several Christian denominations have designated her a saint.
Derbe or Dervi, also called Derveia, was a city of Galatia in Asia Minor, and later of Lycaonia, and still later of Isauria and Cappadocia. It is mentioned in the Acts of the Apostles at 14:6, 14:20, 16:1 and 20:4. Derbe is the only city mentioned in the New Testament where the inhabitants adopted Paul's version of Christianity right away.
Acts 15 is the fifteenth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records "the first great controversy in the records of the Christian Church", concerning the necessity of circumcision, Paul and Barnabas traveling to Jerusalem to attend the Council of Jerusalem and the beginning of Paul's second missionary journey. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Acts 17 is the seventeenth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It continues the second missionary journey of Paul, together with Silas and Timothy: in this chapter, the Christian gospel is preached in Thessalonica, Berea and Athens. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Acts 11 is the eleventh chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records that Saint Peter defends his visit to Cornelius in Caesarea and retells his vision prior to the meeting as well as the pouring of Holy Spirit during the meeting. The book containing this chapter is anonymous but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Acts 13 is the thirteenth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the first missionary journey of Paul and Barnabas to Cyprus and Pisidia. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke. From this point onwards, except for the Council held in Jerusalem, Luke's narrative focusses on Paul, his ministry, and the events of his life.
Acts 14 is the fourteenth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the first missionary journey of Paul and Barnabas to Phrygia and Lycaonia. The book containing this chapter is anonymous but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Acts 18 is the eighteenth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the final part of the second missionary journey of Paul, together with Silas and Timothy, and the beginning of the third missionary journey. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Acts 19 is the nineteenth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records part of the third missionary journey of Paul, focussing on his time spent in Ephesus. The author of the book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Acts 20 is the twentieth chapter of the Acts of the Apostles in the Christian New Testament of the Bible. It records the third missionary journey of Paul the Apostle. The narrator and his companions ("we") play an active part in the developments in this chapter. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke the Evangelist composed this book as well as the Gospel of Luke.
2 Corinthians 1 is the first chapter of the Second Epistle to the Corinthians in the New Testament of the Christian Bible. It is authored by Paul the Apostle and Timothy in Macedonia in 55–56 CE.
2 Corinthians 2 is the second chapter of the Second Epistle to the Corinthians in the New Testament of the Christian Bible. It is authored by Paul the Apostle and Timothy in Macedonia in 55–56 CE.
2 Corinthians 13 is the thirteenth and final chapter of the Second Epistle to the Corinthians in the New Testament of the Christian Bible. It is authored by Paul the Apostle and Timothy in Macedonia in 55–56 CE.
Ephesians 1 is the first chapter of the Epistle to the Ephesians in the New Testament of the Christian Bible. Traditionally, it is believed to have been written by Apostle Paul while he was in prison in Rome, but more recently, it has been suggested that it was written between AD 80 and 100 by another writer using Paul's name and style. This chapter contains the greeting, followed by a section about "The Blessing of God" and Paul's prayer.
Ephesians 4 is the fourth chapter of the Epistle to the Ephesians in the New Testament of the Christian Bible. Traditionally, it is believed to have been written by Apostle Paul while he was in prison in Rome, but more recently, it has been suggested that it was written between AD 80 and 100 by another writer using Paul's name and style. This chapter is a part of Paul's exhortation, with the particular section about the mutual interdependence of the Christians as the church and how they should live in the world (4:17–5:20).
Titus 3 is the third and final chapter of the Epistle to Titus in the New Testament of the Christian Bible. The letter is traditionally attributed to Paul the Apostle, sent from Nicopolis of Macedonia, addressed to Titus in Crete. Some scholars argue that it is the work of an anonymous follower, written after Paul's death in the first century AD. This chapter contains the author's instruction for the church as a community with responsibilities in the public realm, towards the government and also towards individuals, concluded with some personal requests for Titus before the final benediction.
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