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. 2 The brothers in Lystra and Iconium spoke highly of him, 3 and Paul wanted him to come along with him. On account of the Jews of that region, Paul had him circumcised, 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.
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 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 sought passage to Macedonia at once, concluding that God had called us to proclaim the good news to them.
In Acts 16:1-10, we see St. Paul, joined by Silas, continuing his missionary journey, now in the region of Lycaonia—a central area of ancient Asia Minor, corresponding to modern-day central Turkey. The passage gives us a glimpse into the dynamics of the early Church's missionary work and how the Holy Spirit guided its leaders.
Paul’s decision to have Timothy circumcised, despite the apostolic decree at the Council of Jerusalem (Acts 15), might seem puzzling at first. The council had definitively decided that Gentile converts were not required to follow the Mosaic Law, including circumcision, to be saved (Acts 15:19-20). However, Paul’s decision was not a contradiction of that decree, but rather a strategic choice for the sake of evangelization. Timothy, whose mother was Jewish and whose father was Greek, was not circumcised. By having him circumcised, Paul ensured that Timothy would be accepted by Jewish communities during their travels, preventing unnecessary obstacles to their mission. In 1 Corinthians 9:19-23, Paul explains that he was willing to become "all things to all people" in order to win more souls for Christ. This was not a matter of doctrinal necessity, but a pastoral and missionary concern. The principle here is that Paul sought to remove barriers to the Gospel’s acceptance, showing that faith in Christ is not bound by the letter of the law but is meant to reach all people, regardless of their cultural background (cf. Rom. 10:12-13).
As Paul and his companions journeyed through the region, the Holy Spirit prevented them from entering the province of Asia (v. 6) and later Bithynia (v. 7). Theologically, this highlights that even the most fervent apostles were not free to follow their plans without divine direction. The Holy Spirit, who had guided the early Church from the beginning (cf. Acts 1:8; 13:2), continued to be the primary source of guidance for the apostles in their mission. It underscores the importance of obedience to the Holy Spirit, demonstrating that God's plan for the spread of the Gospel often transcends human strategies.
This intervention reflects the sovereignty of God in the unfolding of salvation history, where even the apostles, despite their zeal and clear commitment, must yield to God’s timing and purpose. The Holy Spirit directs the missionary efforts, preventing Paul from going to regions where the Gospel might not yet be ready to be received or where Paul’s presence might not yet be the right means to spread the Good News. Just as it was for Paul, in order for the Gospel to be effective now, those spreading the Good News must learn to discern and submit to the guidance of the Holy Spirit, allowing Him to direct their steps and reveal the right time and place for the message to take root.
The vision of the Macedonian man calling Paul to come and preach (Acts 16:9) was a divine revelation—a vivid and direct means by which God communicated His will. Visions, along with dreams and prophecies, were common in the early Church as means of guidance from the Holy Spirit. In the Old Testament, God used dreams and visions to direct His prophets (cf. Gen. 28:12; Dan. 7:1), and this continued in the early Church (cf. Acts 10:9-16 for Peter’s vision). This indicates the continuing role of divine revelation in guiding the apostles’ decisions, particularly when the mission faced complex or unprecedented challenges.
Paul’s mission in Acts 16 exemplifies the universal nature of the Gospel, as the decision to circumcise Timothy and the journey to Macedonia reflect the extension of God’s salvation to both Jew and Gentile. The Holy Spirit’s intervention throughout this passage underscores the importance of obedience to divine guidance. It serves as a reminder that, just as God led Paul along paths he may not have initially understood, He calls us to follow His direction, even when it leads us to unexpected places. Through our submission to the Holy Spirit, God’s purposes are fulfilled, as evidenced by the Gospel’s spread through Europe, beginning in Macedonia. Moreover, the Holy Spirit not only inspires religious leaders, missionaries, or teachers; everyone is invited to participate in God’s plan of salvation, which will reach its fulfillment with the second coming of Christ.
Almighty God, thank You for the guidance of the Holy Spirit, who leads us in the paths of righteousness and mission. Help us to be open to Your direction, even when it leads us down unexpected paths. May we, like Paul, be ready to adjust our lives and actions for the sake of the Gospel so that all may come to know the salvation found in Christ Jesus our Lord. Amen!
O Lord, guard and guide all who set their feet on the road of faith
Sources
- McSorley, Joseph. An Outline History of the Church by Centuries (From St. Peter to Pius XII). 2nd ed., B. Herder Book Co., 1944.
- Orchard, Bernard, et al. A Catholic Commentary on Holy Scripture. Feb. 1953.
- Chiu, José Enrique Aguilar, et al. The Paulist Biblical Commentary. Paulist Press, 2018.
- Faculty of the University of Navarre. The Navarre Bible: New Testament Expanded Edition. Four Courts / Scepter, 2008.
- Faculty of the University of Navarre. The Navarre Bible: The Pentateuch. Four Courts Press, 2017
- Brown, Raymond Edward, et al. The New Jerome Biblical Commentary. Prentice Hall, 1990.
- Charpentier, Etienne. How to Read the Old Testament. Translated by John Bowden, 1981.
- Komonchak, Joseph, et al., editors. The New Dictionary of Theology.
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