Introduction
Lydia (Greek: Ludia ton Thuateirо̄n) flourished circa AD 50 (3810–3811 in the Hebrew calendar) in the Roman province of Asia. In the epic travel narrative we know as the Acts of the Apostles, Luke of Antioch called her "a dealer in purple cloth . . . a [Gentile] worshiper of God" (Acts 16:14). Paul of Tarsus met Lydia in Philippi, a Roman colony in the otherwise Greek region of Macedonia. Because she dealt in purple fabric, most biblical scholars consider Lydia a wealthy matron and the leader of her household—an oddity in any part of the Roman Empire. Whereas we take synthetic colors for granted in our day, the ancients had to use natural resources to make dyes for their clothing. Purple, dark red, and blue dyes were extremely rare because they required as many as 250,000 sea mollusks for processing. Today, archaeologists refer to the dye as Tyrian purple because the coastal city of Tyre—mentioned in many places throughout the Bible (see here)—was a major center of its manufacture. Because it was so hard to come by, only the wealthy and the powerful wore purple clothing. Yet, the common madder (Rubia peregrina) native to Thyatira and Philippi afforded a cheaper alternative for the middle class. Lydia probably worked in a dyers guild and had many business connections, including Jews who used blue sea mollusk colorants for their sacred fringes (tzitzit, H6734; cf. Deut. 22:12; Num. 15:38-39).
The Historical Lydia
Luke described Lydia as a "dealer in purple cloth" (porphuropōlis; G4211) rather than a mere worker. She was most likely a businesswoman named for the Asia Minor region of the same name. Lydia was a Gentile God-fearer (sebomenē; G4576), considering Luke and Paul met her on the sabbath when they "went outside the city gate to the river, where [they] expected to find a place of prayer. [They] sat down and began to speak to the women who had gathered there" (Acts 16:13). The Greek noun proseuchēn (G4335), which the New International Version (NIV) translates as "place of prayer," alludes to a designated area for Jews to pray to God in the absence of a formal synagogue. In Jewish tradition, a synagogue must include a minyan, a quorum of ten adult members. Therefore, Philippi's Jewish population was too small to host a synagogue, thus requiring a "place of prayer" instead. Paul's regular custom was to preach at the local synagogue whenever he first visited a new place (see Acts 13:14; 14:1; 17:1, 10; 18:19; 19:8). He was looking for the Jewish congregation in Philippi, as Luke implied in these verses: "On the sabbath we went outside the city gate to the river, where we expected to find a place of prayer. We sat down and began to speak to the women who had gathered there" (Acts 16:13). In other words, Paul waited until Saturday so he could address some Jewish worshipers on the sabbath. What does this all say about Lydia? She was most likely an influential community leader, directing a prayer service for women.
Lydia's influence extended to both the Jews and Gentiles in her Philippi. Luke implied this when he wrote, "When she and the members of her household were baptized" (Acts 16:15). The Greek word for "household" is oikos (G3624), and it could refer to a literal building or the symbolic residence of a family. In this case, oikos is metaphorical, which means Lydia was the leader of her estate. Remember, the Roman household code often held the man as the leader of the home, with the wife, children, and slaves making up the rest of the hierarchy. We see this Roman household code most in passages such as Ephesians 5:22-6:9 and Colossians 3:18-4:1. For Luke to say Lydia had her household meant two things in context: 1) She was a landowner, and 2) The members of her household believed in whatever religion she did. Female landowners in the Roman Empire were rare, but they were not unheard of.
Furthermore, it was customary for household members to adopt their master's religion. It may be offensive to our modern ears to hear that Lydia's household members were baptized out of obligation rather than conviction. In theological reflection, we can find solace in the belief that God's grace transcends human imperfections and cultural constraints, working even through imperfect circumstances to draw people closer to him. While recognizing the historical context, we are reminded of the transformative power of faith and the universal call to embrace it willingly and authentically.
An Open Heart
Regarding God's sovereignty, Luke pointed out, "The Lord opened her heart to respond to Paul's message" (Acts 16:14). This, too, may bother our modern sensibilities of consent and individual agency, but only because the implication is that God does not open the hearts of all people (see "God's Will & Our Free Choices"). However, the text shows us that Lydia was already a "worshiper of God," meaning she was already devoted to him. She lacked the saving knowledge of Jesus, to which she reacted with joy and was baptized in his name. Her invitation further develops the possibility that Lydia was the leader of a prayer group to Luke and Paul: "If you consider me a believer in the Lord, come and stay at my house" (Acts 16:15). Luke continued the narrative, "and she persuaded us." By the time Paul and Silas escaped the prison, Lydia's household had already become a church (v. 40). It was this new church in Philippi where they took refuge and the one Paul would later write his letter to the Philippians. John mentioned a church in Thyatira, which Lydia may have launched (see Rev. 2:18-21). Hence, Jezebel's idolatry contrasts with Lydia's faith.
Conclusion
In conclusion, the narrative surrounding Lydia in the Acts of the Apostles paints a vivid picture of a remarkable woman who defied societal norms and rose to prominence in her community. Described as a "dealer in purple cloth" and a devout worshiper of God, Lydia emerges as a figure of influence and wealth in the Roman province of Asia. Her association with the trade of purple fabric, a luxury reserved for the elite, signifies her status as a prosperous businesswoman. Moreover, her role in facilitating a place of prayer for women suggests her leadership in the early church. Lydia's story exemplifies resilience and determination in a male-dominated society, challenging stereotypes and breaking barriers. As a Gentile God-fearer, she bridged cultural and religious divides, embodying a spirit of access and invitation. Through her encounters with Paul and the spread of Christianity in Philippi, Lydia's legacy endures as a symbol of faith, entrepreneurship, and dignity. In exploring Lydia's background and significance, we gain insights into the diverse tapestry of early Christian communities and the pivotal roles played by individuals like her in shaping history. Her story serves as a testament to the transformative power of faith and the capacity of individuals to effect positive change in their communities, regardless of gender or social status.
Prayer
Blessed are you, LORD our God, King of the universe; we pray that we, who are called to honor Lydia, may also follow her example of holy living; through our Lord Jesus Christ, your Son lives and reigns with you in the unity of the Holy Spirit, one God, forever and ever. Amen.
Bibliography
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Ascough, Richard S. Paul's Social Network—Lydia: Paul's Cosmopolitan Hostess. Collegeville, MN: Liturgical, 2009.
Dobson, Kent, ed. NIV First-Century Study Bible: Explore Scripture in Its Jewish and Early Christian Context. Grand Rapids: Zondervan, 2014.
Graves, David E. "What is the Madder with Lydia's Purple? A Reexamination of the Purpurarii in Thyatira and Philippi." Near East Archaeological Society Bulletin 62 (2017).
Henderson, Silas. "Saint of the Day: St. Lydia." Aleteia. Rome: Foundation for Evangelization through the Media. https://aleteia.org/daily-prayer/wednesday-august-3.
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