Acts 16:1-10
New American Bible (Revised Edition)
Chapter 16
Paul in Lycaonia: Timothy. 1 He reached [also] Derbe and Lystra where there was a disciple named Timothy, the son of a Jewish woman who was a believer, but his father was a Greek.(A) 2 The brothers in Lystra and Iconium spoke highly of him,(B) 3 and Paul wanted him to come along with him. On account of the Jews of that region, Paul had him circumcised,[a] for they all knew that his father was a Greek. 4 As they traveled from city to city, they handed on to the people for observance the decisions reached by the apostles and presbyters in Jerusalem. 5 Day after day the churches grew stronger in faith and increased in number.
Through Asia Minor. 6 They traveled through the Phrygian and Galatian territory because they had been prevented by the holy Spirit from preaching the message in the province of Asia. 7 When they came to Mysia, they tried to go on into Bithynia, but the Spirit of Jesus[b] did not allow them, 8 so they crossed through Mysia and came down to Troas. 9 During [the] night Paul had a vision. A Macedonian stood before him and implored him with these words, “Come over to Macedonia and help us.” 10 When he had seen the vision, we[c] sought passage to Macedonia at once, concluding that God had called us to proclaim the good news to them.
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- 16:3 Paul had him circumcised: he did this in order that Timothy might be able to associate with the Jews and so perform a ministry among them. Paul did not object to the Jewish Christians’ adherence to the law. But he insisted that the law could not be imposed on the Gentiles. Paul himself lived in accordance with the law, or as exempt from the law, according to particular circumstances (see 1 Cor 9:19–23).
- 16:7 The Spirit of Jesus: this is an unusual formulation in Luke’s writings. The parallelism with Acts 16:6 indicates its meaning, the holy Spirit.
- 16:10–17 This is the first of the so-called “we-sections” in Acts, where Luke writes as one of Paul’s companions. The other passages are Acts 20:5–15; 21:1–18; 27:1–28:16. Scholars debate whether Luke may not have used the first person plural simply as a literary device to lend color to the narrative. The realism of the narrative, however, lends weight to the argument that the “we” includes Luke or another companion of Paul whose data Luke used as a source.
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