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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.