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Exegetical and Hermeneutical Commentary of Acts 16:11

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Therefore loosing from Troas, we came with a straight course to Samothracia, and the next [day] to Neapolis;

11. Samothracia ] This island lies in the north of the Aegean Sea, opposite to that part of the Thracian coast at which the river Hebrus empties itself.

Neapolis ] The port of Philippi. This place is generally identified with the modern Kavalla. On the discussion about its identity, see Dictionary of the Bible (s. v.)

Fuente: The Cambridge Bible for Schools and Colleges

Loosing from Troas – Setting sail from this place.

To Samothracia – This was an island in the Aegean Sea not far from Thrace. It was populated by inhabitants from Samos and from Thrace, and hence called Samothracia. It was about 20 miles in circumference, and was an asylum for fugitives and criminals.

And the next day to Nepalese – This was a maritime city of Macedonia, near the borders of Thrace. It was about 10 miles from Philippi.

Fuente: Albert Barnes’ Notes on the Bible

Verse 11. Loosing from Troas] Setting sail from this place.

With a straight course to Samothracia] This was an island of the AEgean Sea, contiguous to Thrace, and hence called Samothracia, or the Thracian Samos. It is about twenty miles in circumference, and is now called Samandrachi by the Turks, who are its present masters.

And the next day to Neapolis.] There were many cities of this name; but this was a sea-port town of Macedonia, a few miles eastward of Philippi. Neapolis signifies the new city.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Samothracia; an island so called, because the inhabitants came partly out of Thrace, and partly from Samos. This

Neapolis was a city in the confines of Thrace and Macedonia.

Fuente: English Annotations on the Holy Bible by Matthew Poole

11, 12. Therefore loosing fromTroas, we cameliterally, “ran.”

with a straight coursethatis, “ran before the wind.”

to Samothraciaa loftyisland on the Thracian coast, north from Troas, with an inclinationwestward. The wind must have set in strong from the south orsouth-southeast to bring them there so soon, as the current is strongin the opposite direction, and they afterwards took five days to whatthey now did in two (Ac 20:6)[HOWSON].

next dayto Neapolison the Macedonian, or rather Thracian, coast, aboutsixty-five miles from Samothracia, and ten from Philippi, of which itis the harbor.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Therefore loosing from Troas,…. Or setting sail from thence, which, as before observed, was the Hellespont; which was a narrow sea that divided Asia from Europe, now called Stretto di Gallipoii, or Bracci di St. Georgio: and so Pliny q speaking of Troas says, it lies near the Hellespont; and Jerom r calls it a maritime city of Asia; and it further appears to be on the sea coast, by what is said in Ac 20:6, for from Philippi hither, the apostle and his company sailed in five days, and from hence they sailed to Assos, Ac 20:6

we came with a straight course to Samothracia; which was an island in the Aegean sea, or Archipelago: it was formerly called Dardania s, from Dardanus the, son of Jupiter by Electra, who fled hither from Italy, upon killing his brother Jasius; it had its name of Samothracia, from Thracia, near to which it was, and from the Samians who inhabited it; and it was called Samothracia to distinguish it from the island Samos in the Ionian sea; it is now called Samandrachi: Jerom t calls it an island in the gulf of Pagasa; of this island of Samothracia, Pliny says u, that it was free before Hebrus, was thirty two miles from Imbrus, twenty two and a half from Lemnus, thirty eight, from the shore of Thracia, and in circumference thirty two–and that it is fullest of good havens of any in those parts; and adds, that Callimachus calls it by its ancient name Dardania; it seems it was also called Leucosia, or Leucadia, because to spectators at a distance it looked white: according to w Herodotus the Pelasgi first inhabited Samothracia, who with the Athenians dwelt there, and from them the Samothracians received their sacred rites and mysteries; for this island was famous for the worship of the Cabiri, or chief deities of the Gentiles, particularly Ceres, Proserpina, Pluto, Mercury, and the two brothers Castor and Pollux, Neptune, and all the sea gods; insomuch that it was called “the holy island” x, and persons of other nations, and even of the greatest figure, were initiated into the mysteries of the Samothracians, which Pliny y calls the most holy; for speaking of Venus, Potho, and Phaeton, adds, who are worshipped with the most holy ceremonies of Samothracia. The apostle did not stay to preach the Gospel in this place, nor do we read of its being preached here by him at any other time, or by any other, nor of any church in this place in after ages in ecclesiastical history. The apostle and his companions are said to come hither, “with a straight course”; not only because they might have a fair gale, which brought them at once hither; but because when they were over the Hellespont, this island lay directly in their way, in a straight line to Macedonia:

and the next day to Neapolis; the Alexandrian copy reads, “the new city”, as the word signifies; hence the Ethiopic version by way of interpretation renders it, “the next day we came to the new city, the name of which is Neapolis”: according to Ptolomy, it was a sea port of Edonis, a part of Macedonia, and was upon the borders of Thrace; it is now called Christopoli; and was not Neapolis in Campania, nor Sychem in Samaria, which is so called, but was at a great distance from either of these. Pliny places it in Thracia, as he also does Edonis, and even Philippi z. Jerom calls a it a city of Caria, but wrongly: and though we have no account of the apostles preaching in this place, and of making converts, neither now nor at any other time; yet it appears even in after ages that here was a church in this place: in the “sixth” century the bishop of it was sent to the fifth Roman synod; and in the “seventh” century one Andreas was bishop of this place, who was in the sixth synod at Constantinople b.

q Nat. Hist. l. 5. c. 30. r De locis Hebraicis, fol. 96. K. s Pausanias Achaica, sive, l. 7. p. 403. Ptolom. Geograph. l. 3. c. 11. t Ib. fol. 96. I. u Nat. Hist. l. 4. c. 12. w Euterpe, c. 51. x L. Attilius in Liv. Hist. l. 45. c. 5. y Nat. Hist. l. 36. c. 5. z Ib. l. 4. c. 11, a De locis Hebraicis, fol. 96. F. b Magdeburg. Hist. Eccl cent. 6. c. 2. p. 7. cent. 7. c. 10. p. 258.

Fuente: John Gill’s Exposition of the Entire Bible

Setting sail (). Same word in 13:13 which see.

We made a straight course (). First aorist active indicative of compound verb (in Philo) from adjective (in Strabo), running a straight course (, ). In the N.T. only here and 21:1. It is a nautical term for sailing before the wind. Luke has a true feeling for the sea.

To Samothrace ( ). A small island in the Aegean about halfway between Troas and Neapolis.

The day following ( ). Locative case of time with (day) to be supplied (Acts 7:26; Acts 20:15; Acts 21:18; Acts 23:11). With adverse winds it took five days to make the run of 125 miles (20:6).

To Neapolis ( ). To New Town (Newton, Naples, Neapolis). The port of Philippi ten miles distant, Thracian, but reckoned as Macedonian after Vespasian.

Fuente: Robertson’s Word Pictures in the New Testament

Came with a straight course [] . Lit., we ran a straight course. A nautical term for sailing before the wind.

Fuente: Vincent’s Word Studies in the New Testament

FROM TROAS TO PHILIPPI V. 11

1) “Therefore loosing from Troas,” (anachthentes de apo Troados) “Then setting sail from Troas,” by choice of sailing course.

2) “We came with a straight course to Samothracia,” (euthudromesamen eis Samothraken) “We ran a straight course of sail into Samothracia,” a lofty high mountain island north of Lemnos off the coast of Thrace, first inhabited by the Thracians, then later by Samians. It is now called Samotraki or Samandraki, located about half way between Troas and Neapolis.

3) “And the next day to Neapolis,” (te de epiouse eis Nean polin) “Then on the next we sailed straight (directly) into Neapolis,” mentioned Act 20:1-6. The name means “new city,” a seaport on the northeastern coast of the Aegean Sea. It is now known as Kavala, with some 25,000 inhabitants.

Fuente: Garner-Howes Baptist Commentary

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11. This history doth, as it were in a glass, show how sharply the Lord did exercise the faith and patience of his, by bringing them in great straits which they could not have overcome unless they had been endued with singular constancy; for the entrance of Paul into Macedonia is reported to be such, as that it might have cause him to give but small credence to the vision. These holy men, leaving the work which they had in hand, did cross the seas with great haste, as if the whole nation of the Macedonians would have come to meet them with earnest desire to be helped. Now, the success is so far from being answerable to their hope, that their mouths are almost quite stopped. When they enter the chief city, they find non there with whom they may take any pains; therefore they are enforced to go into the field, that they may speak in an obscure corner and wilderness. Yea, even there they cannot have one man which will hearken to their doctrine; they can only have one woman to be a disciple of Christ, and that one which was an alien. Who would not have said that this journey was taken in hand foolishly which fell out so unhappily? But the Lord doth thus bring to pass his works under a base and weak kind, − (179) that his power may shine more clearly at length; and it was most meet that the beginnings of the kingdom of Christ should be so ordered, that they might taste [savor] of the humility of the cross. But we must mark the constancy of Paul and his companions, who being not dismayed with such unprosperous beginnings, try whether any occasion will offer itself contrary to their expectation. And assuredly the servants of Christ must wrestle with all lets, neither must they be discouraged, but go forward to-morrow, if this day there appear no fruit of their labor, for there is no cause why they should desire to be more happy than Paul. When Luke saith that they abode in that city, some had rather have it, that they conferred or disputed, but the other translation is more plain. And the text persuadeth us to make choice thereof, because Luke will shortly after declare that Lydia was the first-fruits of that Church; and we may easily guess that the apostles went out of the city, because there was no gate opened to them in it. −

(179) −

“

Specie,” appearance.

Fuente: Calvin’s Complete Commentary

CRITICAL REMARKS

Act. 16:12. The chief city of that part of Macedonia, and a colony.Better, a city of Macedonia, the first of the district, a colonyi.e., of Rome. Macedonia was divided into four parts; but whether the first meant the first arrived at (Winer, Zckler, Lightfoot Alford), not a very valuable observation; or the first in political importance (Farrar, Ramsay), which Philippi was, though Thessalonica was the capital of Macedonia, and Amphipolis of the province; or the first to be made a colony (Grotius, Meyer, Wendt, Overbeck), the distinction pointed out in the text; or the first city on the frontier (Wordsworth), is debated, and is not clear. Wordsworths idea derives support from the occurrence of a similar phrase in Xenophon (Anab., I. iv. 1): , . Dr. Hort thinks some early corruption has crept into the text, and that instead of should be read (M for II), for Philippi belonged to the Pieria of Mount Paragon, and might well be called a chief city of Pierian Macedonia (Westcott and Horts The New Testament in Greek, 2:97, Appendix.) Ramsay says: The term first was commonly assumed by towns which were or claimed to be chief of a district or province.

Act. 16:13. By a river side.Neither the Strymon nor the Nestos, which are both distant from Philippi, but the smaller stream Gangas close by the town. Where prayer was wont to be made; or, where we supposed there has as a place of prayer (R.V.). The received reading corrected thus, where a place of prayer was wont to be, has the support of good authorities. Josephus (Ant., XIV. x. 23) mentions the custom of making prayer houses at the seaside.

HOMILETICAL ANALYSIS.Act. 16:11-13

Paul and Silas in Philippi; or, the Gospel carried to Europe

I. The journey to Philippi.

1. From Troas to Samothraoia. No sooner had Paul and his companions, Silas, Timothy, and Luke, the beloved physician, who had now joined the apostle (see Critical Remarks, Act. 16:10, and Hints on Act. 16:11), understood the significance of the midnight vision than they proceeded to comply with the call of the Macedonian man. With the early dawn, having turned their steps towards the harbour, and found a ship about to sail for Europe, they engaged berths. As the vessel weighed anchor and shot into the deep the sun rose and spread the day over the sea and the islands as far as Athos and Samothrace (Conybeare and Howson). Running in a straight course, or, in modern nautical phrase, sailing before the (south) wind (see Act. 21:1, and compare Act. 27:16), the vessel would reach the island of Samothrace that day, anchoring for the night to the leeward of it. Samothrace, the present-day Samothraki, about half-way between Troas and Neapolis, contains the highest land in this part of the gean except Mount Athos.

2. From Samothrace to Neapolis. A run of seven or eight hours would bring the vessel under the lee of the island of Thasos, and within a few miles of the coast of Macedonia (Conybeare and Howson), which accordingly was reached next day. The harbour in which the four passengers disembarked belonged to the town of Neapolis, the modern Kavala, in Thrace, on the Gulf of Strymon, and about ten miles distant from Philippi, to which it served as a port. Hence the missionaries did not linger in Neapolis, but pushed on towards the capital of the district.

3. From Neapolis to Philippi. A short journey of not more than three hours would conduct them to the chief city of that part of Macedonia, or to a city of Macedonia, the first of the district [see Critical Remarks], a Roman colony. This city was Philippi, once an obscure place, called Krenides from its streams and springs, but erected into a frontier city against the Thracian mountaineers, and named after himself by the father of Alexander, and constituted a colonia by Augustus. It was a fact of deep significance that the first city at which Paul arrived on his entrance into Europe was that colony which was more fit than any other in the empire to be considered the representative of Imperial Rome (Conybeare and Howson, i. 267).

II. The stay in Philippi.

1. How long it continued. Impossible to tell. Clearly two Sabbaths (Act. 16:13; Act. 16:16), and most likely some weeks were spent in the city (Act. 16:20).

2. What incidents occurred.

(1) The conversion of Lydia on the first Sabbath in a prayer-house by the river-side, through Pauls preaching (Act. 16:13-15). See below.

(2) The cure of a Pythoness, or damsel possessing a spirit of divination, by the word of Paul who, in the name of Jesus, commanded the spirit to come out of her (Act. 16:16-18).

(3) The imprisonment of Paul and Silas by the town magistrates, who first commanded them to be beaten and then handed them over to the care of the town jailor (Act. 16:19-24).

(4) The conversion of the jailor, who was spiritually awakened by an earthquake which shook the foundations of the prison at midnight, and by Paul was directed how to find salvation (Act. 16:25-34).

III. The departure from Philippi.

1. After liberation from jail. This took place:

(1) on the morning after the earthquakewhen it was day;

(2) at the request of the magistrates, who had become alarmed at the situation, either in consequence of the earthquake which seemed like an interposition of the gods on behalf of the prisoners, or because on reflection they had grown convinced of the injustice of what they had done (Act. 16:35-36);

(3) after the remonstrance of Paul, who declined to be surreptitiously thrust out of bonds after having been publicly scourged, and that, too, while they were Romans, and who demanded that they should be honourably and openly liberated by the magistrates themselves (Act. 16:37); and

(4) by the hands of the magistrates, who, on learning that their prisoners were Roman citizens, feared what might happen to themselves for having so thoughtlessly violated the sanctity of Roman law, and, like evildoers generally who tremble when confronted with the consequences of their crimes, were exceeding glad to get them peacefully despatched beyond the city precincts (Act. 16:39).

2. After visiting the house of Lydia. Having resided there before arrest and imprisonment (Act. 16:15), they naturally returned thither on release from confinement. Not, however, to stay, but to exchange Christian greetings with, and address words of comfort to, the brethren there assembled, who, having been converted by their ministry, formed the nucleus of the Church to which afterwards the epistle to the Philippians was directed. This done, they departed, but not for ever (see Act. 20:6).

Learn.

1. That the track of the gospel over land and sea has always been guided by God.
2. That Europeans have reasons to bless God for having so early sent the gospel to their shores.
3. That nothing befalls Gods people without His express permission.
4. That events which seem to hinder may eventually further the gospel.
5. That the gospel spreads by means of preaching.

HINTS AND SUGGESTIONS

Act. 16:11. The Writer of the We Passages; or, Luke the Beloved Physician (see Introduction).Of Luke himself, beyond what we learn of his movements and of his character from his own writings, we know but little. There is no reason to reject the unanimous tradition that he was by birth an Antiochene, and it is clear (?) from St. Pauls allusions that he was a Gentile convert, and that he had not been circumcised (Col. 4:10-11; Col. 4:14). That he was a close observer, a careful narrator, a man of cultivated intellect, and possessed of a good Greek style we see from his two books; and they also reveal to us a character gentle and manly, sympathetic and self-denying. The incidental allusion of St. Paul shows us that he was a physician, and this allusion is singularly confirmed by his own turns of phrase. The rank of a physician in those days was not in any respect so high as now it is, and does not at all exclude the possibility that St. Luke may have been a freedman; but on this, and all else which concerns him, Scripture and tradition leave us entirely uninformed. That he was familiar with naval matters is strikingly shown in his account of the shipwreck, and it has even been conjectured that he exercised his art in the huge and crowded merchant vessels which were incessantly coasting from point to point of the Mediterranean.Farrar, The Life and Work of St. Paul, chap. xxiv.

St. Luke and St. Paul.It may be well to note the phenomena in the writings ascribed to the physician which, though they do not directly indicate his calling, at least fall in with it and are best explained by it. Thus we find him noting specifically the special combination of fevers (, as in Hippoc., Aph., vii. 63, 64the plural is obviously technical for feverish symptoms) and a bloody flux () from which the father of Publius suffered at Melita (Act. 28:8), and using in relation to the generous gifts which it called forth the special word honour (), which, like our honorarium, was applied to the payments made to those who practised a profession and not a trade (?). So, again, in the healing of the cripple in the temple (Act. 3:7), he records with a technical precision which our English Version but partially represents that his feet (not the common , but a word used by Hippocrates, p. 637) and ankle-bones () were strengthened, the previous crippled state being due to the congenital imperfect development of the bones and tendons of the feet. So he stated that the paralysis of neas lasted eight years, and that for the whole of that period he had been bedridden (Act. 9:33); that from Sauls eyes there fell as it had been the scales ( ) of the incrustation incidental to ophthalmia (Act. 9:18); and that the damsel at Philippi had a spirit of Python, or Apollo, presenting phenomena identical with the convulsive movements and wild cries of the Pythian priestess at Delphi (Act. 16:16); while as one whose previous studies had made him acquainted with the recorded cases of phthiriasis, such as those of Antiochus Epiphancs (2Ma. 9:9), Pheretima (Herod., iv. 205), and Sylla, and perhaps Herod the Great (Josephus, Ant., Act. 17:15), he would note with a special interest the addition of another instance in the death of Herod Agrippa as eaten by worms, (Act. 12:23).Dean Plumptre, in The Expositor (1876), iv., pp. 137139.

Act. 16:13. An Ancient Prayer Meeting.

I. The place of worship.

1. Outside the city. Rendered necessary because of the character of the city which, being large and heathen, was not much suited for devotion. Those who wish to pray should withdraw from both the worlds bustle and the worlds superstition and sin (Mat. 6:6).

2. By a river side. Jewish prayer-houses were usually erected on river-banks, or at places where water could be easily obtained for ceremonial lustrations. Suggestive of that inward cleansing which is required by all who would approach God in prayer (Isa. 1:15-16; Jas. 4:8).

3. In a prayer-house. Not an ordinary synagogue (Schrer), there being few Jews in the town; most likely an open space consecrated to Divine worship. Prayer may be offered anywhere. If Christians, for any reason, cannot obtain comfortable edifices in which to worship, rather than not worship at all they should betake themselves to river-banks, hillsides, district moors, dens, and caves of the earth.

II. The time of worship.The Sabbath. Whether on other days is not clear (see Act. 16:16); but in any case the seventh-day worship was not neglected. Neither should the Lords-day worship be omitted by Christians (Act. 20:7; Heb. 10:25).

III. The congregation of worshippers.A few women; amongst them some converts to Judaism, like Lydia (see below). If no men were present before Paul and his companions arrived upon the scene, the intrusion of four male worshippers must have caused a sensation. Women have always been more devout than men (Act. 1:14, Act. 13:50).

IV. The acts of worship.

1. Prayer. This the primary object of such gatherings.

2. Reading of the Scriptures. Though not stated, this may be assumed.

3. Exposition of the word. As in the synagogue by any capable person who might happen to be present (Act. 13:15).

Act. 16:13. The Opening of the Mission.

I. When was it that they had an opportunity of preaching? It was on the Sabbath day. The Sabbath was the great day on which he knew that his work was to be done.

II. Observe, then, the place at which he preached. It was by the river-side, where prayer was wont to be made. There appears to have been no synagogue at Philippi.

III. One other thing to be observed is, the persons to whom they preached. They sat down and spake unto the women which resorted thither.

Now, what are the lessons which we are to learn for ourselves from this account of the first preaching of the gospel at Philippi?

1. It is fitted to remind us of the great practical value of the Sabbath.
2. Another lesson which we learn from the history, closely connected with this, is the importance of meeting together for united prayer whenever we have the opportunity.
3. One other thing we are taught by this passage of history which we have been considering to-day, and that is, not to despise any means of doing good, however small it may be, which is put within our reach. We do not know what great results may follow it.M. F. Day.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

(11) We came with a straight course to Samothracia.Their course lay to the north-west, and, probably, after the manner of the navigation of the time, they put into harbour each night; and the historian, with his characteristic love of geographical detail (see Introduction to St. Lukes Gospel), notes the main facts of the voyage. The straight course implies that they had the wind in their favour. The current, which sets to the south after leaving the Hellespont, and to the east between Samothrace and the mainland, would, of course, be against them. In Act. 20:6, the voyage from Philippi to Troas takes five, days. The name of Samothrace points, probably, to its having been a colony from Samos. In early Greek history it had been one of the chief seats of the worship of the Pelasgic race, and, besides the mysteries of Demeter and Persephone, which it had in common with the rest of Greece, was celebrated for the local cultus of the Cabiri, a name of uncertain origin, and applied to the twelve great gods.

The next day to Neapolis.The name (=new town) was naturally common wherever Greek was spoken. It survives in two conspicuous instancesin Naples, and in Nablous as the modern name of Sychem. The town now before us was in Thrace, about twelve miles from Philippi, which was the frontier town of Macedonia. It has been identified, on adequate grounds, with the modern Kavalla, where a Roman aqueduct, columns, and Greek and Latin inscriptions remain to attest the former importance of the city. Ten or twelve miles to the west are the traces of another harbour at Eski Kavalla, which was probably the Palopolis (= old town) that had been superseded by the new port.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

11. Loosing from Troas Directly before them lie the isles of the AEgean, celebrated by the genius of Homer, Tenedos, Lemnos, Imbros, and, farther to the northwest, the tall cliffs of Samothrace overlooking the others, and gazing upon the shore of Troas. By a brisk wind from the south, it must have been, that they were able to take a straight course to Samothrace, and to accomplish in two days their trip to Neapolis, which often takes five. Neapolis was a small marine town, (now called Cavallo,) too unimportant to detain the apostle, who had the large metropolis, Philippi, in view. And when Paul debarks at Neapolis, he sets his foot for the first time on the soil of Europe. From Neapolis, moving to the northwest, he ascends a mountain ridge, from which, in the rear, a beautiful view of the sea which they have crossed is spread before their eyes; while in front they behold the vast plain of PHILIPPI, where was fought one of the great decisive battles of the world.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Setting sail therefore from Troas, we made a straight course to Samothrace, and the day following to Neapolis, and from there to Philippi, which is a city of Macedonia, the first of the district, a Roman colony.’

The necessary voyage is now outlined for us, well remembered by the writer. Taking boat from Troas, they sailed for Samothrace, a high, rocky, forested island lying between Troas and Philippi, then on to Neapolis on the Aegean coast and from there inland the few miles to Philippi which was in Macedon. Philippi was important both agriculturally and as a source of gold, it had a strategic location on both sea and land routes, and possessed a famous school of medicine. It is pointed out that Philippi was a Roman colony, partly settled by retired legionnaires who were Roman citizens, and a prominent city in the area. Here at least as themselves Roman citizens they might have expected just treatment. It was not to be. Luke probably mentions that it is a Roman colony because ‘being Roman’ lies at the heart both of the accusation against Paul, and his final response.

‘Made a straight course (because the wind was favourable and behind them).’ The wind was with them, an indication that the Spirit was with them too. God’s pleasure was expressed in the wind. In contrast with all the delays it could only be seen as striking. Paul knew that he had got it right at last.

‘On to Neapolis.’ Who could have dreamed that when the ship moored at Neapolis and the gangplank was let down, the little bald-headed man with bow legs who came down it to stand on the soil of Europe for the first time was about to change the face of Europe. God’s triumphs are rarely trumpeted beforehand. This was not an Alexander. A greater than Alexander was here. Man looks on the outward appearance, but God looks on the heart.

‘The first of the district.’ Unless this means simply in one district, this may have been a touch of local pride, for Thessalonica was the provincial capital. But the writer may well have had in mind its fame and what it said about itself rather than its political distinction. Such claims to be ‘first’ among cities were typically Greek.

Fuente: Commentary Series on the Bible by Peter Pett

The Conversion of Lydia In Act 16:11-15 Luke records the conversion of Lydia.

Act 16:11 Comments – This is the first time that the first person plural verb is used in the book of Acts. So Luke is with them now on the missionary journey.

Act 16:12 “And from thence to Philippi” – Comments – The city of Philippi was named after Philip II of Macedon, the father of Alexander the Great, because he re-founded this ancient city. [214] Paul first visited Philippi during his second missionary journey about A.D. 50 after receiving in a vision what we have labeled as the “Macedonian Call.” Paul immediately left Asia and sailed from Troas to Europe. He and his companions landed at Neapolis and embarked upon the famous Egnatian Way that connected the western Empire to the East. From Neapolis they headed ten miles inland over the coastal range to the city of Philippi.

[214] Diodorus of Sicily writes, “Thence he [Philip II] marched to Cremides, which he enlarged, and made more populous, and called it after his own name, Philippi.” ( Bibliotheca Historica 16.2) See The Historical Library of Diodorus the Sicilian in Fifteen Books, trans. G. Booth, vol. 2 (London: J. Davis, 1814), 85; Appian writes, “Philippi is a city that was formerly called Datus, and before that Crenides, because there are many springs bubbling around a hill there. Philip fortified it because he considered it an excellent stronghold against the Thracians, and named it from himself, Philippi.” ( Civil Wars 4.105) See Appian’s Roman History, trans. Horace White, in The Loeb Classical Library, eds. T. E. Page, E. Capps, and W. H. D. Rouse (London: William Heinemann, 1961), 315.

Act 16:12 “and a colony” Comments – As a colony, Philippi held a political advantage to its neighboring cities. A Roman colony was simply a military outpost used to protect the Empire as well as “Romanize” the region in which it was located. It was the only Roman colony in the province of Macedonia. In return for this service from the citizens of a colony, its inhabitants held special privileges, such as immunity from taxes, an autonomous government and Roman citizenship. JFB says, “A colony was in fact a portion of Rome itself transplanted to the provincesa portrait of the mother city.” [215]

[215] Robert Jamieson, A. R. Fausset, and David Brown, The Epistle of Paul the Apostle to the Philippians, in A Commentary, Critical and Explanatory, on the Old and New Testaments, in e-Sword, v. 7.7.7 [CD-ROM] (Franklin, Tennessee: e-Sword, 2000-2005), “Introduction”; JFB cites Aulus Gellius, who writes, “But colonies stand in another relationship: they have no footing in the state from any extrinsic right, nor do they claim it by their origin, but they are as it were offsprings of the state, and are of necessity subject to the laws and institutes of the Romans; which condition, though it be more exposed and less free, is yet deemed more desirable and respectable, on account of the amplitude and majesty of the Roman people, of which these colonies seem to be little copies and resemblances, and because the privileges of municipalities become obscure and obliterated from their ignorance of their proper claims.” ( The Attic Nights 16.13) See The Attic Nights of Aulus Gellius, vol. 3, trans. W. Beloe (London: J. Johnson, 1795), 241.

Act 16:13 Comments – Paul and his travelling companions went where the Holy Spirit led them. This Sabbath must have been a true confirmation of God’s leadership, being many miles from home. I believe the riverside was chosen because of its quiet and tranquil beauty, thus being a place of meditation.

Act 16:13 Scripture Reference – Note:

Psa 127:1, “Except the LORD build the house, they labour in vain that build it: except the LORD keep the city, the watchman waketh but in vain.”

Act 16:14 “whose heart the Lord opened” – Comments – We need to pray that God would open our hearts to His Word.

Act 16:14 Comments – Philip Schaff says, “Thyatira (now Akhissar), in the valley of Lycus in Asia Minor, was famous for its dying works, especially for purple or crimson.” (see Strabo, Geography 13.4.14). [216] Schaff says that an inscription found in this place verifies that a guild of purple-dealers existed. Lydia could have belonged to this same guild. [217]

[216] Strabo says, “The water at Hierapolis is remarkably adapted also to the dyeing of wool, so that wool dyed with the roots rivals that dyed with the coccus or with the marine purple.” See The Geography of Strabo, vol. 6, trans. Horace Leonard Jones, in The Loeb Classical Library, eds. T. E. Page, E. Capps, and W. H. D. Rouse (London: William Heinemann, 1928), 189.

[217] Philip Schaff, History of the Christian Church, vol. 1: Apostolic Christianity A.D. 1-100 (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1955), 735.

Act 16:15 Comments – There were house churches in the New Testament. The common meeting places for the early churches were in the homes of those members who were wealthy or able to accommodate them. Thus, at Colossi the congregation met in the house of Philemon (Phm 1:2). At Ephesus the congregation initially met in the school of Tyrannus (Act 19:9) before later meeting in the house of Aquila and Prisca (1Co 16:19, Rom 16:5). At Corinth the church met initially in the house of Justus (Act 18:7), and later in the house of Gaius, as the congregation grew in number (Rom 16:23). At Laodicea one congregation met in the house of Nympha (Col 4:15). In Philippi the early believers probably met in the house of Lydia (Act 16:15). In Thessalonica the first converts probably met in the house of Jason (Act 17:5). This was the way Jesus Christ commanded His disciples in Mat 10:11-13 to find a place of rest during their travels, by staying in the homes of those who received their message.

Mat 10:11-13, “And into whatsoever city or town ye shall enter, enquire who in it is worthy; and there abide till ye go thence. And when ye come into an house, salute it. And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you.”

After someone is born-again, a desire for fellowship with other believers is one fruit of a new believer.

Fuente: Everett’s Study Notes on the Holy Scriptures

Paul and His Companions at Philippi

The voyage to Philippi:

v. 11. Therefore loosing from Troas, we came with a straight course to Samothracia and the next day to Neapolis,

v. 12. and from thence to Philippi, which is the chief city of that part of Macedonia and a colony, and we were in that city abiding certain days.

v. 13. And on the Sabbath we went out of the city by a riverside, where prayer was wont to be made; and we sat down and spake unto the women which resorted thither.

In those days of active commercial intercourse between the various Aegean ports, it did not take long for them to find a ship upon which they could take passage. Paul and his companions therefore drew away, they set sail from Troas, being favored by a good stiff breeze from the south and east, which enabled them to make a straight run past the island of Imbros to that called Samothrace, one of the northernmost islands of the Grecian archipelago. Here they turned toward the west and sailed past the island of Thasus to the Macedonian port of Neapolis, the latter part of the journey taking only one day. Thus the voyage had been undertaken under unusually propitious circumstances and completed in an exceptionally short time. The missionaries did not remain in Neapolis, however, but pressed on to the larger city of Philippi, which was a Roman colony, both coins and inscriptions corroborating the words of Luke. Near it was fought the great battle between Augustus and Antony on one side, and Brutus and Cassius, the murderers of Julius Caesar, on the other, the battle which decided that Rome would be an empire, and not a republic. In honor of this event Philippi had been granted the rights of a Roman colony, as the name “praetors,” used by Luke to designate the officials of the city, also shows. And Philippi was the first city in that district, or division, of Macedonia. For almost two Centuries before, Macedonia had been divided into four districts, whose general boundaries were still recognized, although they were no longer accepted by the government as political districts. That Philippi was the first, the most important city of that part of Macedonia was due to its location on the great Egnatian Way, the main Roman road between Europe and Asia. It was in those days what Byzantium, or Constantinople, later became, the gateway to the Orient. The Roman province of Macedonia lay between Greece and the Aegean Sea, on the south, and the Balkan Mountains, on the north. In Philippi, then, where the East and the West met, these travelers from the Orient spent some time, anxious to gain some souls for the Lord. Since the Jewish population of the city at that time was not large enough to support a synagogue, and the Jews had therefore the custom of gathering outside of the city gates, on the banks of a river, by the riverside, and of holding their meetings of prayer there, this site had become known as the place of prayer. To that spot, therefore, Paul and his companions also went on the Sabbath, to the river Gangas or Gangites. There was probably no formal worship, as in the synagogues, although there may have been leaders of the devotions. At any rate, Paul accommodated himself to the conditions. He sat down with his party among the worshipers and spent the morning talking to the women that had come together there. It seems, then, that the Jews and proselytes of the city consisted largely of women, many of whom occupied positions of considerable freedom and social influence, a fact which is fully borne out by careful historical research. Note: it may have seemed strange to Paul, after all the elaborate preparations, to find only a handful of women assembled, but God has His own ways of doing things and conducting the affairs of His kingdom, as the subsequent condition of the Philippian congregation shows.

Fuente: The Popular Commentary on the Bible by Kretzmann

Act 16:11-12. Samothracia, &c. An island in the AEgean sea, near the Hellespont: Neapolis was a city of Macedonia. Sailing from thence up the river Strymon, they came to Philippi, which was a city or town of the first division of Macedonia, and a Roman colony. It had more anciently gone by the name of Crenides, probably from the springs or fountains which arose there. It had afterwards the name of Datus, because of the gold mines which were near it; and, lastly, it was called Philippi, from Philip king of Macedonia, the father of Alexander the Great, who very much improved the town, and increased the number of its inhabitants. St. Luke calls it a colony: and, as he makes use of the Latin word , instead of the usual Greek term , it is most likely he designed to intimate, that it was made a colony by the Romans; which is further confirmed in Act 16:21 where he represents the Philippians as calling themselves Romans. From some ancient coins and inscriptions it appears, that a colony was planted there by Julius Caesar, and afterwards much augmented by Augustus. Livy informs us, (lib. 45. ch. 29.) that Paulus AEmilius, who conquered Macedonia, and brought it into subjection to the Romans, ordered it to be divided into four parts or regions; and that one of these, and the first part, was all that lay between the rivers Strymon and Nessus. In that first part, and between those two rivers, stood Philippi.

Fuente: Commentary on the Holy Bible by Thomas Coke

Act 16:11 . .] having sailed from Troas, we ran by a straight course (Act 21:1 ). The word is not preserved in Greek writers, who have, however, , and as a verb, .

Samothrace , a well-known island off the coast of Thrace, in the Aegean Sea.

] die postero , used by Greek writers both with (Act 7:26 ) and without . See Lobeck, ad Phryn . p. 464 In the N.T. it occurs only in Acts.

Neapolis , at an earlier period Datos (Strabo, vii. p. 330), a seaport on the Strymonian Gulf, opposite the island of Thasos, at that time belonging to Thrace, but after Vespasian to Macedonia (Sueton. Vesp . 8; Dio Cass. xlvii. 35; Ptol. iii. 13. 9).

On Philippi , formerly Krenides , named from the Macedonian Philip, who enlarged and fortified it, see the Introd. to Philipp . 1.

. ] As in that district of Macedonia, divided by Aemilius Paulus into four parts (Liv. xlv. 29), Amphipolis was the capital, and cannot therefore in a strict sense mean capital; [50] all difficulty is removed simply by connecting, and not, as is usually done, [51] separating, : which is the first (in rank) colony-town of the part (concerned) of Macedonia . Comp. also Baumgarten. [52] Thus it is unnecessary, with Kuinoel, Hug, and others (see also Credner, Einl . II. p. 418 f.; Mynster, kl. theol. Schr . p. 170), who separate from , to take in the sense of a city endowed with privileges (Bertholdt compares the French use of bonne ville ), inscriptions on coins being appealed to, in which the formal epithet is given to Greek cities which were not capitals. See Eckhel, doctr. vet. num . I. 4. 282; Boeckh, Corpus inscript . I. 2, No. 335. In the case of Philippi itself no special privileges are known, except the general colonial rights of the jus Italicum; nor is the title found on the coins of Philippi, it is met with only in the case of cities in Asia Minor (see Rettig, Quaest. Philipp . p. 5 f.). Others take of local situation , so that they too separate from : “Philippi was the first city of Macedonia at which Paul touched in his line of travel.” So Olshausen and Wieseler, following Erasmus (who, however, appears to join .), Cornelius a Lapide, Calovius, Raphel, Wolf, Bengel, Eckermann, Heinrichs. In this case we have not to consider Neapolis as the mere port of Philippi (Olshausen), but with Rettig, van Hengel, ad Phil . p. 4 ff., and De Wette, to lay stress on the fact that Neapolis at that time belonged to Thrace , and to take (Luke did not write ) as an expression of the admitted state of things, that Philippi from that side is the first city (consequently the most easterly , see Wieseler, p. 37 f.). But what reason could Luke have to make such an exact geographical specification, especially with regard to such a well-known city as Philippi? It is quite at variance with his manner elsewhere. And that too with the argumentatively ( quippe quae ) emphatic ? This applies also in opposition to Grotius, who takes together (the first colonial-city), but understands also of the geographical situation. According to our view, there is conveyed in an explanation of the motive for their going to Philippi in particular, seeing that it is, namely, the most noteworthy colonial-city of the district, so that the gospel might at once acquire a very considerable and extensive sphere of action in Macedonia. If in itself (Chrysostom), this is yet more heightened by .

On the combination of two substantives like , comp. Lobeck, Paralip . p. 344. Instead of , the Greek uses or ; instead of , .

Philippi was colonized by Octavianus through the removal thither of the partisans of Antonius, and had also the jus Italicum conferred on it. See Dio Cass. Lev 4 ; Plin. H. N . iv. 11; Digest. Leg . xv. 6.

[50] Without any reason, Wetstein imagined that after the battle at Philippi this city was raised to be the capital. From the erroneous interpretation capital arose the reading ., , which Bornemann regards as original.

[51] Thus also Ewald, p. 485, according to whom Philippi, on account of its flourishing condition at that time, is assumed to he named “ the first city of the province of Macedonia .” But does not mean province ( , Act 23:34 , Act 25:1 ).

[52] Who elaborately explains , as if stood alongside of it, so that . would be in apposition to . .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

11 Therefore loosing from Troas, we came with a straight course to Samothracia, and the next day to Neapolis;

Ver. 11. We came with a straight course ] Or with a speedy course. The straight way is the next way: a “How long wilt thou go about, O backsliding daughter?” Jer 31:22 . Impii ambulant in circuitu, saith the Psalmist, the wicked walk the round; so doth the devil, that great peripatetic, b seeking to circumvent, Job 1:7 . But the righteous look straight before them, Pro 4:25 , and make straight paths for their feet, Heb 12:13 ; so that they soon finish their course with joy, and live long in a little time.

To Samothracia ] An island opposite Thracia; whereof see Pliny, iv. 11.

Neapolis ] A city near Philippi, in the borders between Thracia and Macedonia.

a ’ Utrumquo significat, et recte et cito currentes. Lorin.

b Walking about or from place to place in connection with some occupation or calling; itinerant. D

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

11. ] They had a fair wind on this occasion: in ch. Act 20:6 , the voyage in the opposite direction took five days. This is also implied by : see ref., where it has the same sense, viz., ran before the wind . The coincidence of their going to Samothrace also shews it: determining the wind to have been from the S. or S.S.E. It is only a strong southerly breeze which will overcome the current southwards which runs from the Dardanelles by Tenedos (C. and H. i. p. 336): and this, combined with the short passage, is another mark of the veracity of our narrative. They seem to have anchored N. of the lofty island of Samothrace, under its lee.

] In an E. by N. direction, past the island of Thasos. It was not properly in Macedonia, but in Thrace, and twelve (ten, C. and H. i. 339, from the Jerusalem Itinerary) Roman miles from Philippi, which was the frontier town of Macedonia strictly speaking: see below. It was by Vespasian, together with the whole of Thrace, attached to the province of Macedonia (Winer, Realw.). Some Roman ruins and inscriptions serve to point out the Turkish village of Cavallo as its site.

Fuente: Henry Alford’s Greek Testament

Act 16:11 . , see on Act 13:13 . : only in Acts here and in Act 21:1 , nowhere else in N.T., not in LXX or Apocrypha but used by Philo, cf. St. Luke’s true Greek feeling for the sea, Ramsay, p. 205. Strabo used , p. 45, and elsewhere St. Luke’s language may point to the influence of the great geographer; see Plumptre’s Introduction to St. Luke’s Gospel. : an island of the gean sea on the Thracian coast about half-way between Troas and Neapolis, but with adverse winds or calms the voyage from Philippi to Troas takes five days, Act 20:6 . Samothracia, with the exception of Mount Athos, was the highest point in this part of the gean, and would have been a familiar landmark for every Greek sailor, see C. and H., pp. 220, 221. : modern Cavallo , the harbour of Philippi, lying some miles further north: Thracian, but after Vespasian reckoned as Macedonian; opposite Thasos, C. and H., p. 221; Renan, Saint Paul , p. 139. , sc. , , cf. Act 20:15 , Act 21:18 , with added, Act 7:26 , Act 23:11 , so too in classical Greek, Polyb., Jos.; in N.T., phrase only found in Acts: mark the exact note of time.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Act 16:11-15

11So putting out to sea from Troas, we ran a straight course to Samothrace, and on the day following to Neapolis; 12and from there to Philippi, which is a leading city of the district of Macedonia, a Roman colony; and we were staying in this city for some days. 13And on the Sabbath day we went outside the gate to a riverside, where we were supposing that there would be a place of prayer; and we sat down and began speaking to the women who had assembled. 14A woman named Lydia, from the city of Thyatira, a seller of purple fabrics, a worshiper of God, was listening; and the Lord opened her heart to respond to the things spoken by Paul. 15And when she and her household had been baptized, she urged us, saying, “If you have judged me to be faithful to the Lord, come into my house and stay.” And she prevailed upon us.

Act 16:11 “ran a straight course” This is one of many nautical terms used by Luke (cf. chap. 27). They took a direct ship sailing route vessel, not a coastal vessel. Luke knew sailing terms well or interviewed the sailors.

“Samothrace” This is a small rocky island rising out of the Aegean Sea about 5,000 feet. It was about halfway between Troas and Philippi.

“Neapolis” This is literally “new town.” There were several cities in the Mediterranean with this name. This one was the seaport for Philippi, which was about 10 miles away. At this seaport the Ignatian Way, the major Roman road running east to west, ended its eastern trek.

Act 16:12 “Philippi” The Greek is plural, probably denoting the unifying of several settlements into one united city. It was located on the famous Roman highway, the Ignatian Way. This city was originally called Kreinides (wells). Philip II of Macedon captured it because of its gold deposits and renamed it after himself.

NASB, NRSV”a leading city of the district of Macedonia”

NKJV”the foremost city of that part of Macedonia”

TEV”a city of the first district of Macedonia”

NJB”the principal city of that district”

This phrase is very uncertain. Amphipolis was the “leading town of Macedonia.” What Luke meant by this has been greatly disputed. It may have been an honorary title of significance.

“a Roman colony” In 42 B.C., Octavian and Mark Antony defeated Cassius and Brutus near this city. In memory of this victory, Octavian made Philippi a Roman colony and retired his troops there. In 31 B.C., after the defeat of Antony and Cleopatra at Attium, Octavian settled more troops there. Other Roman colonies mentioned in the NT are Pisidian Antioch, Lystra, Troas, Corinth, and Ptolema. They had all the privileges of cities in Italy:

1. self-government

2. no taxation

3. special legal perks

Paul often preached and established churches in these Roman colonies.

Act 16:13 “on the Sabbath” There were apparently no synagogues in Philippi. This being a Roman colony, it probably did not have ten male Jews in the town, which was the minimum number required to have a synagogue. Apparently there were some God-fearers or proselytes (cf. Act 16:14; Act 13:43; Act 17:4; Act 17:17; Act 18:7). Many women were attracted to the morality and ethics of Judaism.

“to a riverside” This seems to have been a common place of religious worship (cf. Josephus’ Antiquities of the Jews 14.10.23).

“sat down” This was the typical rabbinical teaching position, but this is a Roman city and, therefore, probably has no significance. It is just another of Luke’s eyewitness details.

Act 16:14 “A woman named Lydia from the city of Thyatira” The Roman province of Macedonia had more opportunities for women than any other place in the first century Mediterranean world. Lydia was from a city in Asia Minor (cf. Rev 2:17 ff). It was known for its purple dye, made from mollusks’ shells, which was very popular with the Romans. There was a synagogue in her hometown. Her name came from Lydia, the ancient province, where the city was located. She is not mentioned in Paul’s later letters, therefore, she may have died.

“worshiper of God” This refers to God-fearers who were attracted to Judaism but had not yet become full proselytes.

“the Lord opened her heart” The Bible describes the relationship between God and humanity as a covenant. God always takes the initiative in establishing the relationship and setting the conditions of the covenant (see Special Topic at Act 2:47). Salvation is a covenant relationship. No one can be saved unless God initiates (cf. Joh 6:44; Joh 6:65). However, God desires that all humans be saved (cf. Joh 3:16; Joh 4:42; Tit 2:11; 1Ti 2:4; 1Ti 4:10; 2Pe 3:9; 1Jn 2:1; 1Jn 4:14); therefore, the implication is that God, on some level (natural revelation, cf. Psa 19:1-6 or special revelation, cf. Psa 19:7-14), confronts every person with their sin (cf. Romans 1-3) and His character.

The mystery is why some respond and some do not! I personally cannot accept that the answer is God’s choice of some, but not others. All humans are made in God’s image (cf. Gen 1:26-27) and God promises to redeem all of them in Gen 3:15.

Maybe it is not so important that we understand why, but that we faithfully present the gospel to all and let it do its work in the heart and mind of its hearers (cf. Mat 13:1-23). Paul preached to Lydia and she and her household responded.

Act 16:15 “her household had been baptized” This apparently refers to her family, servants, and workers (cf. Cornelius, Act 10:2; Act 11:14; and the Philippian jailer, Act 16:33). Also, notice that she, like others in the NT, was baptized immediately. It is not an option! See Special Topic: Baptism at Act 2:38.

The theological question which this verse raises is, “Were children involved in these examples of household conversions in Acts?” If so, then there is a biblical precedent for infant baptism in those “family salvations.” Those who assert this as evidence also point toward the OT practice of including children into the nation of Israel as infants (i.e., circumcision at eight days of age, see James D. G. Dunn, pp. 175-176).

Although it is surely possible that faith in Christ immediately affected the whole family (cf. Deu 5:9; Deu 7:9) in this societal setting, the question remains, “Is this a universal truth to be practiced in every culture?” I would assert that the NT is a revelation about personal volitional choices related to the awakening sense of guilt. One must recognize his need for a savior. This leads to the further question of, “Are people born sinful in Adam, or are they sinful when they choose to disobey God?” Judaism allows a period of childhood innocence until a knowledge of the Law and a commitment to keep it; for males, age 13, for females, age 12. The rabbis do not emphasize Genesis 3 as much as the church.

The NT is an adult book. It asserts God’s love for children, but its message is directed toward adults! However, we live in a democratic, individual-focused society, but the Near East is a tribal, clan, family society!

“If” This is a first class conditional, which is assumed to be a true believer from the author’s perspective or for his literary purposes.

“you have judged me to be faithful to the Lord” The first verbal is a perfect active indicative. Lydia is asserting that she is now a believer. She was inviting these missionaries to use her house and resources for the gospel. This is in accordance with Jesus’ message to the seventy when He sent them out on mission (cf. Luk 10:5-7).

“come into my house and stay” Lydia was an assertive personality type, a business woman! This first verb is an aorist active participle, used as an imperative; the second is a present active imperative.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

loosing. See note on Act 13:13.

came, &c. = ran direct. Greek. euthudromeo. Only here and Act 21:1. i.e. ran before the wind.

Samothracia. The highest in elevation of the northern AEgean islands, midway between Troas and Philippi.

next. See note on Act 7:26.

Neapolis. The harbour of Philippi, distant about ten miles away. The first European soil trodden by Paul It had taken two days with a favourable wind. Compare Act 20:6.

Fuente: Companion Bible Notes, Appendices and Graphics

11.] They had a fair wind on this occasion: in ch. Act 20:6, the voyage in the opposite direction took five days. This is also implied by : see ref., where it has the same sense, viz., ran before the wind. The coincidence of their going to Samothrace also shews it: determining the wind to have been from the S. or S.S.E. It is only a strong southerly breeze which will overcome the current southwards which runs from the Dardanelles by Tenedos (C. and H. i. p. 336): and this, combined with the short passage, is another mark of the veracity of our narrative. They seem to have anchored N. of the lofty island of Samothrace, under its lee.

Fuente: The Greek Testament

Act 16:11. , we came with a straight course) The favourable voyage increased their confidence. But even to this day Europe saith, All hail to you (the first preachers of the Gospel in Europe).

Fuente: Gnomon of the New Testament

Reciprocal: Act 16:8 – Troas Act 20:5 – Troas 2Ti 4:13 – Troas

Fuente: The Treasury of Scripture Knowledge

Act 16:11-12. Samothracia was an island where Paul made his first stop over night. Next day he sailed on and landed at Neapolis on the coast of Macedonia. He went on to Philippi for the first stop of some days. This place was important because of its being a Roman colony. That means a commu nity of Roman citizens located there in Macedonia, but remaining subject to the mother country. (See verse 21.)

Fuente: Combined Bible Commentary

Act 16:11. We came with a straight course to Samothracia, or we ran with a straight course. The same word occurs again in the same sense in chap. Act 21:1. Luke, observes Hackett, observes almost a technical precision in the use of such terms. His account of the voyage to Rome shows a surprising familiarity with sea life.

Fuente: A Popular Commentary on the New Testament

A farther account is here given of St. Paul’s travels to preach the gospel; he departs from Troas to Samothracia, from thence to Neapolis, and thence to Philippi, the chief city of Macedonia. Here on the sabbath-day he went out of the city to the river’s side, where a meeting place for prayer, say some, was built, and made use of, as being remote from the noise and observation of the multitude.

In this oratory, St. Paul preached to the women, they being both most numerous and most zealous; and God gives him the seal of his ministry in the conversion of Lydia.

In which famous conversion observe how particularly the Holy Ghost is in relating the several circumstances belonging to it; she is described by her person and sex, a certain woman; by her name Lydia; by her calling and employment, a seller of purple; by her city, Thyatira; by her pious disposition, she worshipped God.

Her conversion is described,

1. By the efficient cause of it; the Lord opened her heart.

2. By the instrumental cause of it; her attending to the things that were spoken of Paul.

Learn, 1. That the hearts of persons are naturally shut up and fast barred against Jesus Christ.

2. That the opening of the heart to receive Jesus Christ, is the peculiar effect of the sovereign power and omnipotent grace of God.

3. That till God opens the heart of a sinner, the preaching of the gospel little affecteth, though never so plainly and persuasuvely preached. That when once the heart is opened, the ear will not be shut, the person is truly attentive to the preaching of the gospel: The Lord opened Lydia’s heart, and she attended.

Observe, next, The seal of her conversion and salvation received by her: She was baptized, and her whole house. It was the ordinary way of the apostles to baptize households; not that they were sure that they were all believers, or that the family governors could make them so; but it was their duty to devote all their power to God, and to do their utmost to persuade; and God usually succeeded their endeavours.

Note here, That the church of God for near seventeen hundred years, never refused the baptizing of infants of believing parents, as being taken into covenant with themselves. Having then for so many ages been in the possession of this privilege, we may more reasonably require the Anabaptists to prove by express scripture, that the children were not baptized by the apostles, (when they baptized whole families, yea, whole nations, according to their commission, Mat 28:19) than they can require us to prove that they were.

Lydia and her house were baptized, says the text; that is, says the Syriac, Lydia and her children. Lydia, by reason of her faith in Christ, having a right to baptism, all her family, upon her undertaking to bring them up in the knowledge of Christ, were admitted to the ordinance with her.

Observe lastly, A special fruit and evidence of Lydia’s conversion: she constrained the apostles with an amicable violence, by fervent entreaties and passionate importunities, to receive the civilities of her house. Converted persons have so much love to Christ’s ministers, who were the instruments of their conversion, that they greatly desire to express it by all acts of possible kindness. If ye have judged me faithful, come into my house, and abide there; and she constrained us.

Fuente: Expository Notes with Practical Observations on the New Testament

Act 16:11-12. Therefore, loosing from Troas, we came to Samothracia An island in these seas, famous for being the seat of certain religious mysteries, in equal estimation with those called Eleusinian. But it does not appear that they went ashore there, for they landed the next day at Neapolis A seaport town of Macedonia. Nor did they make any stay even there, but went straight to Philippi; because it was the chief city of that part of Macedonia And a Roman colony. Thus Paul, having preached first at Damascus, next at Jerusalem, after that throughout all the coasts of Judea, and then to the Gentiles in Syria, Cilicia, and most of the countries of the Lesser Asia, went at length, by the particular commandment of Christ, among the Greek nations, to whom it was proper that the glad tidings of salvation should now be given. For, seeing the gospel was a revelation from the true God, and was supported by great and undeniable miracles, it was fit that it should, in due course, be proposed to those nations who were best qualified to judge of its nature and evidences; because if, upon an accurate examination, great numbers of men embraced the gospel, whose minds were improved by science, and every kind of culture, their conversion would render it indubitable, in after times, that the gospel was supported by those great and undeniable miracles, which the Christian records affirm were performed in every country, by the preachers of the gospel. Besides, God, in his infinite wisdom, was determined that the reigning idolatry should be utterly overthrown in those countries of Europe where it had the greatest support, from the ability and learning of its abetters; that no person might suspect, or affirm, in after times, that idolatry was destroyed, and Christianity established, merely through the ignorance and simplicity of the people among whom it was first preached.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

11, 12. An opportunity was offered without delay, for the apostolic company to make the contemplated voyage to Macedonia. (11) “Therefore, setting sail from Troas, we ran by a straight course to Samothrace, and the next day to Neapolis; (12) and thence to Philippi, which is the first city of that part of Macedonia, and a colony. And we abode in that city some days.”

Samothrace is an island in the Archipelago, about midway between Troas and Neapolis. Neapolis was a seaport of Macedonia, and the landing place for Philippi. The remark that they sailed to Samothrace, and the next day to Neapolis, shows that they spent the night at Samothrace, which accords with the custom of ancient navigators, who generally cast anchor at night, during coasting voyages, unless the stars were out. This voyage occupied a part of two days.

Philippi was not the chief city of that part of Macedonia, as rendered in the common version, but the first city; by which is meant, either that it was the first which Paul visited, or the first in point of celebrity. I think the latter is the real idea; for it is obvious from the history that this was the first city Paul visited, and of this the reader need not be informed. But it was the first city of that region in point of celebrity, because it was the scene of the great battle in which Brutus and Cassius were defeated by Marc Antony. Thessalonica was then, and is yet, the chief city of Macedonia.

The observant reader will here notice a change in the style of the narrative, which indicates the presence of the writer among the companions of Paul. Hitherto he had spoken of them only in the third person; but when about to leave Troas, he uses the first person plural, saying, “we sought to go forth into Macedonia,” and “we ran to Samothrace,” etc. It is only by such a change in the pronoun employed, from the third to the first person, and from the first to the third that we can detect the presence or absence of Luke. From this indication we conclude that he first joined the company in the interior of Asia Minor, just previous to entering the city of Troas. The company with whom we are now traveling is composed of Paul and Silas, Timothy and Luke.

Fuente: McGarvey and Pendleton Commentaries (New Testament)

11. Samothracia is a large island far up near the northern coast of the Aegean Sea, while Neapolis is in Thrace on the European shore, whither the evangelistic quarto disembark.

Fuente: William Godbey’s Commentary on the New Testament

Act 16:11-15. Philippi. Lydia.The voyage from Troas to Samothrace was past Tenedos and Imbros, and Samothrace was about halfway. The voyage back took five days (Act 20:6); this voyage only two, the wind being favourable. Neapolis on the Strymonian gulf had wharves and gold mines and lay in a fertile district. Philippi was 8 miles N. of Neapolis. How it could be called the first of the district is not clear; Thessalonica was the capital of Macedonia, Amphipolis of the district which embraced Philippi. Philippi (p. 872) was made a colony by Augustus; for its government, see below. Paul was happy in his Macedonian converts, to whom three of his extant epistles are addressed; their frankness and affection, with their freedom from conceit, made them fit for the Gospel.

Act 16:13. It is Pauls custom to open his mission in a new place among the Jewish community. Philippi had not a large Jewish population the place of prayer was by the riverside, outside the town, perhaps in the open air, as in other cases; the persons Paul finds there are women only. The teaching is of an informal nature. Lydia (a Roman name; her name at Thyatira (Rev 2:18*), which is in the district called Lydia, would be different) is a Gentile devoted to the Jewish religion who has a house at Philippi; the industry in purple was carried on both at Thyatira and at Philippi and required capital. She becomes, instead of a sebomen (God-fearer, p. 625), a believer in the Lord, is baptized with all her house, and prevails on Paul and his party to stay with her. Many such women, affluent and devout, do we find in the second part of Ac. and in Pauls epistles (Act 13:50*, Rom 1:6, Php 4:2).

Fuente: Peake’s Commentary on the Bible

Verse 11

To go to Macedonia it was necessary to cross the Egean Sea.–Samothracia; an island in that sea.–Neapolis; a port of Macedonia.

Fuente: Abbott’s Illustrated New Testament

Ministry in Philippi 16:11-40

Luke devoted more space to Paul’s evangelizing in Philippi than he did to the apostle’s activities in any other city on the second and third journeys, even though Paul was there only briefly. It was the first European city in which Paul preached the gospel. [Note: The ancients did not view the Dardanelles as separating Europe and Asia, as we do today. Luke’s original readers would have viewed Paul’s crossing the Hellespont as simply moving from one region to another within the Roman Empire.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

2. The ministry in Macedonia 16:11-17:15

Luke recorded Paul’s ministry in Philippi, Thessalonica, and Berea to continue his history of Jesus’ works in Macedonia.

The Macedonians were a distinct national group, though they had strong ties to the Greeks. They had offered the most stubborn resistance against Rome’s efforts to extend its influence. In an attempt to break down their strong nationalistic spirit of independence, Rome divided Macedonian territory into four districts each of which had its own local government under Rome. We see this stubborn character in the Macedonians’ reaction to Paul’s preaching. Nevertheless once won over, the Macedonian converts became just as loyal to Paul as they had been hostile to him at first.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Travelling by sea from Troas the apostolic band made its way to the island of Samothrace. From there they sailed to Neapolis (modern Cavalla), the port of Philippi in Macedonia, a journey of 125 miles. Philippi was 10 miles northwest inland. This town, previously called Crenides (lit. Fountains), also received its newer name of Philippi from Philip of Macedon. It stood at the eastern end of another major Roman highway that connected the Adriatic and Aegean Seas, the Via Egnatia (Egnatian Road). Macedonia consisted of four parts or districts, and Philippi was the chief city of one of these four districts.

"After Mark Antony and Octavian defeated Brutus and Cassius, the assassins of Julius Caesar, near Philippi in 42 A.D., the city was made into a Roman colony. This gave it special privileges (e.g, [sic] fewer taxes) but more importantly it became like a ’transplanted’ Rome . . . The primary purpose of colonies was military, for the Roman leaders felt it wise to have Roman citizens and sympathizers settled in strategic locations. So Octavian (who became Caesar Augustus, the first Roman emperor, in 27 B.C.) settled more colonists (primarily former soldiers) at Philippi after his defeat of Antony at Actium, on Greece’s west coast, in 31 B.C." [Note: Toussaint, "Acts," p. 399.]

"Augustus" means "the august one" or "the revered one." The best modern equivalent might be "his majesty."

"Philippi’s importance during the NT period . . . resulted from its agriculture, its strategic commercial location on both sea and land routes, its still functioning gold mines, and its status as a Roman colony. In addition, it had a famous school of medicine with graduates throughout the then-known world." [Note: Longenecker, pp. 459-60.]

Luke’s mention of Philippi’s status as a Roman colony is unusual; he did not identify Roman colonies as such elsewhere. Other Roman colonies that feature in Acts, which Luke did not identify as colonies, were Pisidian Antioch, Lystra, Troas, Corinth, and Ptolemais. Probably he identified Philippi here as one because of the events that followed in Philippi that we can understand more easily with this status in mind. Another possibility is that he did so because of his personal interest in this town. He spent considerable time there. Some scholars conjecture that Philippi was Luke’s hometown or the town in which he lived before joining Paul’s party. This seems unlikely to me since Paul and his party stayed with Lydia when they were in Philippi (Act 16:15). If Luke had a home there, they probably would have stayed with him. A Roman colony was a city that the imperial government had granted special privileges for having rendered some special service to the empire. All its free citizens enjoyed the rights of Roman citizens. Living in such a colony was similar to being in Rome away from Rome (cf. Php 3:20).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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