Acts 16:6

THEY BREAK NEW GROUND IN PHRYGIA AND GALATIA--THEIR COURSE IN THAT DIRECTION BEING MYSTERIOUSLY HEDGED UP, THEY TRAVEL WESTWARD TO TROAS, WHERE THEY ARE DIVINELY DIRECTED TO MACEDONIA--THE HISTORIAN HIMSELF HERE JOINING THE MISSIONARY PARTY, THEY EMBARK FOR NEAPOLIS, AND REACH PHILIPPI. (Act 16:6-12)

Now when they had gone throughout Phrygia and the region of Galatia--proceeding in a northwesterly direction. At this time must have been formed "the churches of Galatia" (Gal 1:2; Co1 16:1); founded, as we learn from the Epistle to the Galatians (particularly Gal 4:19), by the apostle Paul, and which were already in existence when he was on his third missionary journey, as we learn from Act 18:23, where it appears that he was no less successful in Phrygia. Why these proceedings, so interesting as we should suppose, are not here detailed, it is not easy to say; for the various reasons suggested are not very satisfactory: for example, that the historian had not joined the party [ALFORD]; that he was in haste to bring the apostle to Europe [OLSHAUSEN]; that the main stream of the Church's development was from Jerusalem to Rome, and the apostle's labors in Phrygia and Galatia lay quite out of the line of that direction [BAUMGARTEN].

and were forbidden of the Holy Ghost--speaking by some prophet, see on Act 11:27.

to preach the word in Asia--not the great Asiatic continent, nor even the rich peninsula now called Asia Minor, but only so much of its western coast as constituted the Roman province of Asia.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Act_16:6-10

Now when they had gone throughout Phrygia and the region of Galatia.

Pauls first visit to Galatia, A.D. 51 or 52

The form of the Greek expression implies that Phrygia and Galatia are not to be regarded as separate districts--but the land originally inhabited by Phrygians, but subsequently occupied by Cauls. Paul does not appear to have had any intention of preaching the gospel here. He was perhaps anxious at once to bear his message to the more important and promising district of proconsular Asia. But he was detained by a return of his old malady the thorn in the flesh--some sharp and violent attack which humiliated him and prostrated his physical strength. To this the Galatians owed their knowledge of Christ. Though a homeless, stricken wanderer might seem but a feeble advocate of a cause so momentous, yet it was the Divine order that in the preaching of the gospel strength should be made perfect in weakness. The zeal of the preacher and the enthusiasm of his hearers triumphed over all impediments. They did not despise the temptation in his flesh. They received him as an angel of God, even as Christ Jesus. They would have plucked out their very eyes if they could and have given them to him. It can scarcely have been any predisposing religious sympathy which attracted them so powerfully. The gospel as a message of mercy and a spiritual faith stood in direct contrast to the gross and material religions in which the race had been nurtured. But if we picture to ourselves the apostle, as he appeared before the Galatians, a friendless outcast, writhing under the tortures of a painful malady, yet instant in season and out of season, by turns denouncing and entreating, perhaps also, as at Lystra, enforcing his appeals by some striking miracle, we shall be at no loss to conceive how the fervid temperament of the Gaul might have been aroused. In the absence of all direct testimony we may conjecture that it was at Ancyra, now the capital of the Roman province, as formerly of the Gaulish settlement, the most illustrious metropolis, as it is called in formal documents; at Pessinus under the shadow of Mount Dindimus, the cradle of the worship of Cybele, and one of the principal commercial towns of the district; at Tavium, at once a strong fortress and a great emporium, situated at the point of convergence of several important roads; perhaps also at Juliopolis, the ancient Gordium, formerly the capital of Phrygia, almost equidistant from the three seas, and from its central position a busy mart; at these, or some of these places, that Paul founded the earliest Churches of Galatia. (Bp. Lightfoot.)

And were forbidden of the Holy Spirit to preach the Word in Asia.--

The guidance of the Spirit

Who can read this account without being tempted to ask--Why should the Holy Ghost forbid the apostles to preach in Asia? Why not suffer them to go into Bithynia? Were not the inhabitants sitting in darkness and in the shadow of death? And did not Christ die for them? Now as God giveth no account of His matters; and as the Lord of the harvest may send forth labourers into whatever part of His harvest He pleases, it might he enough to answer that it belongs not to us to pry into those reasons which it has pleased Him to keep secret. But the matter admits of a most satisfactory explanation. No doubt the souls in Asia and Bithynia were dear to God; but Paul and Silas could not be labouring both in Asia and Macedonia at the same time; and He, who knew the hearts of all, knew in which country the minds of men were most prepared to receive the gospel. That there was such a preparation in Macedonia is intimated by the very nature of the vision. The whole may be illustrated by a familiar image. A farmer perceives his fields white for the harvest, and hires labourers to reap the corn. They go into one field, and prepare to cut it down, but he forbids them; they look to another, and attempt to enter it; but he suffers them not: he conducts them to a third which is most fully ripe, and says, This is the field, work here. Would any say that he did not care for the corn in the other fields because he passed them by? Would not everyone be sure that he only took the third before them because it was most ready for the sickle, and that he would take the others in due time? So when the Lord forbad His servants to preach in Asia and Bithynia it was not that He did not care for the souls there, but that Macedonia was the most prepared. How well prepared it was appears from Pauls epistles to the Churches in that country, at Philippi and Thessalonica. But were Asia and Bithynia therefore neglected? No. We find Paul afterwards preaching in Troas, the very port of Asia whence he sailed to Macedonia. In Ephesus also, the principal city of that Asia where he had been forbidden to preach the Word, he abode two full years, so that all they, both Jews and Greeks, that dwelt in Asia, heard the Word of the Lord Jesus. We may observe, too, that the first epistle of Peter is addressed to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia. Yes! the same Lord over all is rich unto all that call upon Him. His tender mercies are over all His works: and we have the authority of Paul for saying that He will have all men to be saved, and to come to the knowledge of the truth. (J. Fawcett, M. A.)

Divine guidance

You want to know what to do, how to act, where to go. There is one safe and sure method--and only one. It is Pauls. He thought, he used his natural reason; his instinct was to travel on, his inclination was to visit Asia, then Bithynia. Having done his best to choose, he submits his choice to a higher guidance. He carries the question in prayer to God, then he feels he is not to go--knows not where to go, obeys this intuition which happens to be opposed to his own wishes, waits, but waits not long. The vision and the voice follow speedily. It is at length from these that he assuredly gathers--infers truly his next step. It is even so. Use your faculties, submit your judgment to the highest, be true to what seems to you the highest leading, and the Divine message will grow clearer and clearer--the intuition, the vision, the voice--but, mark you, clearer only for the next step. The whole of Pauls journey was not mapped out. He could not see far, but he was not left in doubt. He assuredly gathered the next move. Perhaps he thought he was now bound for Rome--Rome attracted him far more powerfully than Athens. Yet he was not to go to Rome that time, nor could he have guessed, when he started for Philippi, that he was going to Athens and preach there to the scoffing, subtle Greeks. (H. R. Haweis, M. A.)

Paul called to Europe

All Asia had heard the gospel. Now it was brought to that Europe which has furnished to the world its civilised energy. Probably in Pauls mind the European passage was but one of many journeys. But to the eye of history, seeing before and after, it was the challenge of Christianity to civilisation, to intellect, to world-controlling energy, to come and be ruled by Christ. Before this journey, however, there went--

I. The time of waiting. Proconsular Asia and Bithynia were before Paul and his companions; they were without the gospel; they needed it; Paul was ready to give it. And yet the gospel was not preached. It was not a time to labour, but a time to wait.

1. Yet it was a time of endeavour to labour. Paul did not choose the waiting for himself. He honestly and earnestly tried to preach the gospel. He went to the frontier of the province of Asia Minor intending to enter and preach. Prevented there, he tried Bithynia next. Preaching was the one word that summed up all Pauls life. Every Christian is called to work. His mission in life is to proclaim Jesus Christ.

2. Pauls endeavour to do his work was thwarted. He wanted to labour for Christ, and he was prevented from doing so. He went into many a place only to be driven out with stones. He planned great journeys and found himself in prison. It would be a very instructive thing to look over the Scriptural records of Pauls life and tabulate the thwarted plans recorded. No man makes every Christian endeavour he undertakes a success. As God makes the flower cast many a seed to the ground that one or two plants may spring up, so He gives it as a law of spiritual accomplishment that there shall sometimes be many failures to one success. And Paul, like a wise man, did not quarrel with law.

3. The strange part of Pauls experience at this point was that the thwarting of his purpose to preach the gospel in proconsular Asia and Bithynia was directly due to God. Some of Paul s failures were due to the interference of Satan (see 1Th_2:18), who we may believe goes about endeavouring to hinder Gods people in Gods work. What are we to think of this?

(1) God was leading Paul away from the conversion of Asia Minor to the conversion of Europe. Paul, having but one human life and one mans natural power, could not do both. God set before him the larger work. To accomplish it involved the exclusion of the smaller.

(2) Asia Minor was undoubtedly approached more advantageously by the gospel from the westward, when the weight of European success added a new commendation to Pauls teaching, which it lacked when it came from the eastward. If you want to win a man to anything it is better to await the favourable moment than to rush in at first sight. It was better for Asia Minor and Bithynia not to have the gospel preached to them just yet.

(3) Gods thwarting of Pauls plans would have been all right even if we could see no reason whatever in it.

4. The Holy Spirit was present with Paul, directing and equipping him, quite as well in the time of waiting as in the time of work.

II. The call. Paul had found his intentions foiled; Asia Minor and Bithynia were closed to him; Europe remained. Should he seek those shores? He needed direction, and it was given. The vision of the Macedonian, perhaps authenticated as from God in some way unknown to us, showed Paul where his labour lay.

1. The vision was that of a pleading man. The gospel is for the world, and the whole world.

2. The figure in the vision voiced the need of help; it did not define just what was needed. The call that rises from the human race is a cry for help, whatever the help be. It is not always a cry for the gospel; for many times when the gospel is offered it is blindly refused. It is the function of the gospel sometimes to create desire as well as to satisfy it. When Paul landed in Macedonia he found no crowd standing with outstretched hands to welcome him. No, he tarried certain days before there was any sign of the gospel being wanted, and then the sign came only to Pauls search for it.

3. The Macedonian was a representative. He said not Come over and help me, but Come over and help us. All needed Christ, and not only the few souls who were already near to the kingdom--like Lydia, the first convert.

4. The request that was made by the pleading man of the vision was in Pauls power to grant. He could go over and help them if he wanted to. So can we help the nations who seem to stand before us in vision beseeching us to help them.

III. The answer.

1. Paul was led to make an answer by using the mind God had given him. He and his companions consulted together and concluded that God had called them for to preach the gospel unto them. The supernatural vision seems to separate Pauls experience from ours. We are not so led in our work. But his consulting with his friends and reasoning out as well as he could the conclusion which God wanted him to make, brings his way of being led back into similarity with our own.

2. Having made up his mind that he ought to go to Macedonia, Paul sought to carry out that purpose. Assurance of success and the accomplishment of success are in Gods hands, but we can at least try. If God is willing to bless, and we are able at least to try, if Christian work sometimes does not greatly prosper, what is the reason?

3. Pauls answer to the meaning of the vision was immediate. Straightway we sought to go. The reaction of Pauls converted soul in the presence of spiritual need was instant. If he responded instantly to the call of need we can respond so too, if we will.

4. The calls being from God was what made Pauls reply so quick. Obedience was a primal element in Pauls religious life, and so he is seen to be truly of the company of Him who was an obedient Son.

IV. The result.

1. It was not visible at once. Over in Troas there was the exciting vision of the pleading Macedonian. But in Macedonia there was nothing but indifference. Paul was received, as the missionary of the cross is almost always received, with perfect indifference.

2. Paul used means to bring a result about. He did not sit down with folded hands, saying to himself, Macedon has cried to me for help; I have come a long way at great trouble in order to give help: now if the Macedonians want me let them speak out. Paul assumed that the Macedonians needed everything and acted as though they desired nothing. He waited not for them to seek him, he sought them. Work is a spiritual as well as a natural condition of success.

3. A small beginning was made. Paul was not disheartened at its smallness, but content with its being a beginning. No heathen were allured to the gospel at all. No men were reached. One woman, and she half converted already before Pauls appearance, was the harvest of Pauls effort. The beginning is not yet the end, but it surely has the end hidden in it, in however small circumference.

4. Fellowship was established. Lydia brought her household into the faith and took Paul and his friends into the sweet communion of this new Christian home. When that Christian fellowship was formed the success of Pauls Philippian mission was assured. A group of real Christian friends can leaven a city.

V. Lessons concerning missionary work.

1. The relation of God and man in gospelising. God calls; mans imperative and immediate duty is to obey. God sends the Holy Spirit to direct and empower in Christian work. For it is God that worketh in you. God sends us to try all plans in the world with His gospel. He only knows where we shall succeed in planting it.

2. The laws of gospelising. Persuading for Christ is like other persuading. Paul did not preach when he made his first European convert. What a spectacle he would have made if he had proceeded to deliver a thunderous oration like that on Mars Hill to these half-dozen women! He sat down and talked with them. The gospel begins its work in small ways. Europes conquest for Christ is heralded in the saving of one woman. The gospel uses the God-made relations of human life for its propagation. Lydia brought her household to Christ. The family is recognised and utilised by the gospel. (D. J. Burrell, D. D.)

Permission to preach the gospel strangely conveyed

The Rev. John Thomas, who may be regarded as the founder of the Friendly Islands mission, had laboured for some time at Hihifo, in Tonga, with but little fruit, being continually thwarted and persecuted by the Pagan chief Ata: when, having heard that the paramount chief of Haabai had renounced idolatry, and was anxious to have a missionary, he made up his mind to remove thither. But as the commencement of a new mission in another group of islands would involve considerable expense, he wished first to hear from the missionary committee in London, who had some time before been written to on the subject. Whilst waiting at Nukualofa, in a state of considerable anxiety and suspense, in the month of January 1830, an incident occurred which clearly shows the superintending providence of God in the affairs of the missionary enterprise. A small box was washed on shore and brought to Mr. Turner by one of the natives. On being opened it was found to contain a letter from the missionary secretaries, giving the sanction of the committee for the extension of the mission in the Friendly Islands, and the appointment of a missionary to Haabai without further delay. The vessel by which this communication had been sent, a schooner from Sydney, had foundered at sea, and all on board were lost. It is said that neither vessel, nor crew, nor any of the goods with which she had been freighted were ever seen or heard of again. The package containing that letter alone, a messenger of mercy for a people waiting for the law of the Lord, guided by Him whom wind and seas obey, escaped the general wreck, and was cast on shore at the right place and the right time to relieve the minds of the anxious missionaries, and to enable them to go forward and enter the openings which appeared before them for the proclamation of the glorious gospel of the blessed God.

The Spirits direction

That you may know the Divine plan for you, go to God Himself, and ask for it; for as certainly as He has a plan or calling for you, He will somehow guide you into it. And this is the proper office and work of His Spirit. By this private teaching He can show us, and will, into the very plan that is set for us. And this is the significance of what is prescribed as our duty--namely, living and walking in the Spirit; for the Spirit of God is a kind of universal presence, or inspiration, in the worlds bosom; an unfailing inner light, which if we accept and live in, we are guided thereby into a consenting choice, so that what God wills for us we also will for ourselves, settling into it as the needle to the pole. By this hidden union with God, or intercourse with Him, we get a wisdom or insight deeper than we know ourselves; a sympathy, a oneness with the Divine will and love. We go into the very plan of God for us, and are led along in it by Him, consenting, cooperating, answering to Him we know not how, and working out, with nicest exactness, that good end for which His unseen counsel girded us and sent us into the world. In this manner, not neglecting other methods, but gathering in all their separate lights, to be interpreted in the higher light of the Spirit, we can never be greatly at a loss to find our way into Gods counsel and plan. The duties of the present moment we shall meet as they rise, and these will open a gate into the next, and we shall thus pass on, trusting and securely, almost never in doubt as to what God calls us to do. (Horace Bushnell.)

The supernatural element in labour

1. Here is the direct action of the Holy Ghost. The early Christians realised that they were living in the age of the Holy Spirit. Why should there be any difficulty in believing that spirit may affect spirit? We believe that matter affects matter. It is quite scientific to believe that; yet to believe that mind can affect mind, that spirit can touch spirit, is fanaticism! I have not so learned life. It is easy for me, having seen the action of metal upon metal, to believe that there may be a kindred action of soul upon soul, God upon man.

2. The action of the Spirit is as morally mysterious as it is personally direct. Why should the Holy Ghost forbid the apostles to preach the Word anywhere? That we cannot explain; but then you cannot explain yourself. We are forbidden to do certain things. The things themselves are good, but the time is wrong, or the place is ill-chosen, or another opportunity is greater and ought to be absorbent. It is not enough that you are in a good place, doing a good work; your object should be to live and move and have your being in the Spirit of God, so that wherever He may point, your heart may outrun your feet in attaining the destination. Where life is bounded by programmes and outlines, and purposes merely human, life will be a succession of mistakes and stinging disappointments.

3. It is, to our degenerate piety, quite difficult to believe that the early apostles--yea, the prophets ages before them--could live so familiarly in the presence of the supernatural. Everything depends upon the level of your life. It is possible to live so high up in intellectual and spiritual companionship as to receive with grateful ease and friendly recognition appearances and communications which at one time would have affected us with the surprise of a miracle.

4. What did Paul see, then, in his vision?

(1) A man. He who truly sees a man must ever be moved by the pathetic sight. We do not see one another whilst we are in the crowd performing the days jugglery. We do not see the man, but having once seen him under favouring lights, we must feel that man is a name high up in the register of life.

(2) A man in earnest prayer, praying to a fellow man. It was all, perhaps, the Macedonian suppliant could then do. We are allowed to pray at such altars as we can find. If you fell down before the least flower, before your mothers old armchair, it would be shrine enough. And by and by you will want a whole heaven for a church and altar. Begin where you can.

(3) A man in earnest, and a man seeking help. There are cowards that run away when poor, ill-used people call for help. Christianity is help or it is nothing. This is a typical instance. If the Church could have its eyes opened today, it would see every unevangelised country and every land in sore strait or difficulty typified in this Macedonian man.

5. And after he had seen the vision, immediately we endeavoured-- Luke here joins the company. Up to this time the narrative has been written in the third person; it will now be written in the first. The missionaries came to Philippi. There is a city plan of evangelisation; the apostles followed that plan. They did not hide themselves in obscure places; we find great names in their record. What is the justification of these metropolitan names? This--and higher there is none--Beginning at Jerusalem. So we shall find in these missionary records Jerusalem, Antioch, Corinth, Philippi, Athens, Ephesus, name upon name of local eminence and dignity, yet all the names put together are not equal to London! Give us London, and we have the key of the world. Converted London would seem to mean converted England; and converted England would be almost equal to a converted world! (J. Parker, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Act 16:6-8. Now when they had gone throughout Phrygia — Greek, διελθοντες δε την Φρυγιαν, και την Γαλατικην χωραν, having passed through Phrygia and the Galatian country, and spoken there what was sufficient, and delivered to the churches in those parts the decrees above mentioned, in order to their establishment in the true faith of the gospel; and were forbidden of the Holy Ghost (probably by an inward dictate) to preach the word in Asia — That is, in the proconsular Asia: for, “as all the places mentioned in the former verses lay in Asia Minor, it is evident that the word Asia must be thus understood. The reason for this prohibition seems to have been, that the time for preaching in that province was not yet come. But it is certain that flourishing churches were afterward planted there, particularly at Colosse, Laodicea, Sardis, Thyatira, and Philadelphia. It seems therefore to have been the determination of Providence, respecting Paul and his companions, that, instead of going through this region now, by such a leisurely progress as that in which they proceeded in their former journey, through Pamphylia, Pisidia, Lycaonia, &c., they should hasten to Europe directly, and preach the gospel first in Philippi, which was a Roman colony, and then in the neighbouring parts; while, in the mean time, the Asian provinces, now passed over, might hear some report of it from their neighbours and so be prepared to receive, with greater advantage, the labours of the apostles, when they should return to them, as Paul afterward did, chap. Act 18:23, &c. By this means the spread of the gospel would, in any given time, be wider than (other circumstances being equal) it would have been, had they taken all the interjacent places in their way.” — Doddridge. After they were come into Mysia — Which was the most western province of the Lesser Asia, and lay on the coast of the Ægean sea; they assayed to go northward into Bithynia — A country bounded on the west by a part of the Propontis and the Thracian Bosphorus, and on the north by the Euxine sea. Probably their intention was to visit the flourishing cities of Nice, Nicomedia, and Chalcedon, and so pass from thence into Europe. But the Spirit suffered them not — Forbidding them as before. Many manuscripts and versions of undoubted authority read here, The Spirit of Jesus. And so passing by the Lesser Mysia — Which separated Bithynia from the country of Troas; they came to the city Troas — A noted seaport, where travellers from the upper coasts of Asia commonly took ship to pass into Europe. Here Paul and his assistants were joined by Luke, (Act 16:10,) the writer of this history, and a native of Antioch, as is generally believed, who, to the profession of a physician, had joined that of a Christian minister, or evangelist.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL REMARKS

Act_16:6. Phrygia and the region of Galatia should probably be, the Phrygian and Galatian region; but whether one or two distinct districts is intended is presently under debate. The commonly accepted interpretation (Hackett, Alford, Plumptre, Holtzmann, Zöckler, and others) holds that Paul and Silas, having visited the Churches in Derbe, Lystra, Iconium, and Antioch, directed their steps first in a north-easterly direction towards Phrygia, and then turned north-west towards Northern Galatia, which was bounded “on the north by Paphlagonia and Bithynia, on the east by Pontus and Cappadocia, on the south by Cappadocia and Phrygia, and on the west by Phrygia and Bithynia” (Hackett), and inhabited by a Celtic population; but a different view (Zeller, Renan, Hausrath, Weizsäcker, Wendt, Ramsay, and others) considers the Phrygian and Galatian region to be the district alluded to in Act_16:1-4, in which the above-named Churches were situated—viz., Southern, as distinguished from Northern Galatia. (See further in “Homiletical Analysis.”) That Paul again visited the Churches in this district, or these districts, at the beginning of his third journey is afterwards mentioned (Act_18:23). Forbidden of the Holy Ghost.—Not through the exercise of ordinary prudence on the part of the apostles (De Wette), but by some special Divine intimation, as in Act_13:2 (Alford), but whether conveyed by the Bath-Kol (Renan), or through some prophetic voice, as in Act_20:23; Act_21:11 (Holtzmann), cannot be determined. That this prohibition extended to preaching in Phrygia and Galatia is against the presupposition contained in Act_18:23. Asia.—I.e., Proconsular Asia, or the western coastland.

Act_16:7. Mysia was situated in the north-east corner of Asia Minor, Bithynia in the north and west of Mysia. Why they were prevented from preaching in Asia and Bithynia cannot be known, though Rom_15:20 and 2Co_10:15-16 may shed some light on the problem. Perhaps it should suffice to say that in this way the Spirit designed to turn their steps and faces westward in the direction of Europe. But see further in “Hints.” The Spirit.—The oldest authorities read, The Spirit of Jesus. As in the Filioque controversy at the Synod of Toledo, A.D. 589 neither party quoted this phrase, the inference is that by that time the text had been long corrupted.

Act_16:8. Passing or having passed by Mysia.—Not “having passed along” the border of Mysia, but “having passed it by” so far as their work was concerned—i.e., having not stopped to preach in, but hastened through it. Troas.—Called Alexandria Troas, in honour of Alexander, founded by Alexander’s successors, and situated on the Hellespont. Now Eski-Stamboul. Visited twice again by Paul (Act_20:6; 2Co_2:12). The home of Carpus, who perhaps acted as his host (2Ti_4:13).

Act_16:9. Whether Paul’s vision in the night (compare Act_18:9; Act_23:11; Act_27:23; 2Co_12:1) occurred in a dream or in an ecstasy cannot be decided. A man of Macedonia.—Paul would know this, if not from the man’s appearance, from his words “Come over.” Ramsay (St. Paul the Traveller, etc., pp. 202, 203) maintains that the man of Macedonia was Luke.

Act_16:10. We.—The commencement of the “We” passages of this book (Act_16:10-17; Act_20:5-15; Act_21:1-18 : Act_27:1 to Act_28:16), which shows that the writer of the Acts (Luke) joined Paul’s company at Troas. Tradition makes Luke to have been an Antiochian.

HOMILETICAL ANALYSIS.—Act_16:6-10

Regions Beyond; or, the Vision of the Man of Macedonia

I. The hindering Spirit.—

1. Who this was.

(1) The Holy Ghost. The third person of the Trinity, who proceedeth from the Father and the Son (Joh_15:26), and whom Christ promised to send after His departure from the earth (Joh_16:7), who came according to promise, on the day of Pentecost (Act_2:4), and had ever since been guiding the development of the Church and the footsteps of its apostles and evangelists (see Act_8:29, Act_10:19, Act_11:12, Act_13:2; Act_13:4).

(2) The Spirit of Jesus—i.e., the Spirit whom Jesus had sent. A valuable statement, the genuineness of which must be conceded (see “Critical Remarks”), confirming the well-known dogma of the Creed that the Spirit bears the same relation to the Son as to the Father.

2. When He interposed.

(1) After the two missionaries Paul and Silas had gone through the Phrygian and Galatian region, lying on the west and north of Lycaonia. The route pursued by them can only be conjectured. Probably from Lystra they proceeded to Iconium, and from that to Antioch in Pisidia, where Paul had on his previous journey founded a Church, after leaving which they would most likely cross the hills, and, merely touching Phrygian territory, enter the district of Galatia towards the north. (See, however, “Critical Remarks” and “Hints” on Act_16:6.) Whether they evangelised any towns in Phrygia cannot be determined. Colossæ, situated in the south of Phrygia, it is not certain the apostle ever visited; but that he published the gospel to the Phrygians and made disciples seems the obvious deduction from Act_18:23. That he preached in Galatia and founded Churches there himself declares (Gal_1:2; Gal_4:19). No Galatian cities are specially mentioned in connection with the spread of Christianity in this province; hence the inference that the Christian communities were scattered about the rural parts. Paul’s preaching in Galatia was, in a manner, brought about against his will, through an attack of bodily sickness which detained him in that province, when possibly he intended to push eastwards to Pontus. What this sickness was is not recorded, though most likely it was ophthalmia, and presumably had to do with his “thorn” or “stake in the flesh” (compare 2Co_12:7-10 with Gal_4:13-15); and see also Act_13:14; “Homiletical Analysis” and “Hints”)

(2) Again when they assayed to go into Bithynia. This they did when they had come over against Mysia, which lay north of Asia, and, like it, looked out on the Ægean. Arrived thither, they contemplated turning north-east to Bithynia, a province located between Mount Olympus and the Euxine, when once more they were mysteriously arrested.

3. How He signified His will. This also can only be surmised. It may have been by an outward voice (Renan), such as probably directed Philip (Act_8:20), or by an inward impression, such as Paul had already experienced (Gal_2:2), by a dream or by a vision, by the voices of prophets, as in Act_20:23, Act_21:11 (Holtzmann, Nösgen), or simply, though less likely, by some natural occurrence, unrecorded, which rendered it impossible to carry out their intentions first of going into Asia and next of moving north into Bithynia. Paul’s rule (2Co_10:15-16) was not the hindrance. (See “Hints” on Act_16:7.)

4. What course He appointed.

(1) That they should not speak the word in Asia. Politically considered, Asia meant the western portion of Asia Minor, which included Mysia, Lydia and Caria, Galatia, Phrygia, Bithynia, Cilicia, Pamphylia and Lycia, but, popularly viewed, it signified the territory situated west of Phrygia and south of Mysia. Why the missionaries were prevented from entering it can only have been that the hour was not yet arrived for its inhabitants to hear the gospel.

(2) That they should not pass into Bithynia. This seemed the natural direction for them to take, if their mission was not to cross the Ægean. But the Spirit, unconsciously to them, was conducting their steps towards Europe. Accordingly, once more stopped (at Mysia) and turned westward, they passed through but did not preach in (the meaning of “passing by”) the country, till they came down to Troas on the Hellespont, about four miles from the site of ancient Troy.

II. The midnight vision.—

1. The form it assumed. “A man of Macedonia” appeared before the eye of the apostle, “standing, beseeching him, and saying, Come over into Macedonia and help us.” The apparition and the voice were both supernatural (compare Act_11:12; Act_10:30). Whether Paul recognised the man as a Macedonian by his appearance, dress, or speech is not related; but as Paul’s thoughts the day before had probably been much occupied with the Macedonian land which lay beyond the Ægean, and as the vision, though not created by, had been fitted to, his thoughts, it is not difficult to understand how his soul, lying in the hand of God, quickly leapt to the interpretation of the scene. The strange figure wore the aspect of a Macedonian man—perhaps, from his upright posture, a soldier (Farrar); the outstretched hands evoked a mute appeal for aid; the voice sounded like a summons to hurry over with that help which the men across the water greatly needed, not alone because of the corrupt and decaying civilisations in the midst of which they were perishing, but because of the magnificent potentialities for good which lay within them, notwithstanding their environment as members of the most advanced and active races on the face of the globe.

2. The inference it suggested. The apostles at once perceived the reason of that mysterious hindrance they had twice suffered, and, concluding that God had called them to preach the gospel in Europe, at once took steps to obey. “Straightway, we sought to go forth into Macedonia.” Like the good soldier of Jesus Christ that he was (2Ti_2:3), Paul always obeyed his marching orders with military promptitude and precision.

Lessons.—

1. The real, though unseen, presence of the Holy Spirit in the Church and with the true servants of Jesus Christ.

2. The development of the Christian Church the proper care of the Holy Ghost.

3. The duty of Christian people, but especially of Christian ministers, to wait upon and follow the leading of the Spirit.

4. The certainty that guidance will never fail those prepared to accept it.

5. The loud call of the heathen world to the servants of Jesus Christ.

HINTS AND SUGGESTIONS

Act_16:6. The Region of Galatia.—The view that this was not Northern but Southern Galatia, the district in which lay the Churches of Derbe, Lystra, Iconium, and Antioch, has been recently championed by Professor Ramsay, who offers in its support the following consideration:—

I. The phrase, τὴν Φρυγίαν καὶ Γαλατικὴν χώραν, describes a single district, the land or territory which is both Phrygian and Galatian—a description which the professor maintains to be “strictly true,” and perfectly inapplicable to Northern Galatia, which could have been thought of had the discarded reading of the Textus Receptus, τὴν Φρυγίαν καὶ τὴν Γαλατικὴν χώραν, been retained.

II. Roman documents of the first century show that the district in which the above-named Churches were situated might be accurately described as Phrygian-Galatic. “In some inscriptions,” writes the professor, “the Governor of Galatia (in the larger sense) is called simply the Governor of Galatia, while in others he is styled Governor of Galatia, Pisidia, Phrygia, Lycaonia, Isauria, Pontus Galaticus, etc.”

III. No traveller from North Galatia to Bithynia could come to a point “over against Mysia,” still less “to the frontier of Mysia.” “A glance at a map (preferably a large map) will make this clear to all”; while everything is natural, if, after leaving Phrygian Galatia, the apostle was making for Asia when his course was arrested, and again was heading northwards to Bithynia, when he was a second time checked and turned westwards to Mysia and Troas.

IV. South Galatia is favoured by the chronology of Acts.—“The process of preaching in the great cities of Galatia needed in any case a considerable time; an invalid, as St. Paul is supposed on the North Galatian theory to have been, would require a long time in that vast and bare country. But the period allotted on any of the proposed systems of chronology to this journey leaves no room for the evangelisation of Galatia. We may safely assume that Paul left Antioch on his second journey in the spring. No one who knows the Taurus will suppose that he crossed it before the middle of May; June is a more probable time. Say, he passed the Cilician Gates on the 1st of June. If we calculate his journey by the shortest route, allowing no detention for unforeseen contingencies, but making him rest always on the Sundays, and supposing a stay of two Sundays each at Derbe, Iconium, and Antioch, and of at least five weeks at Lystra (which is required to select Timothy as comrade, to perform the operation on him, and to wait his recovery), we find that even if he did not touch North Galatia, October would be begun before he reached Philippi. Eleven months may be fairly allotted to the events recorded at Philippi, Thessalonica, Bœrea, and Athens; and then Paul went to Corinth where he resided a year and a half. He would then sail for Jerusalem in spring. Thus three entire years are required as the smallest allowance for this journey, even if it was done in the way our theory supposes.

V. Paul’s sickness makes for the South Galatian theory.—“It is required by the North Galatian theory that St. Paul, stricken at Ancyra by the severe illness,” referred to in Gal_4:13, “took that opportunity to make the long, fatiguing journeys needed in order to preach in Tavium and Pessinus. Those who know the bare, black uplands of Galatia, hot and dusty in summer, covered with snow in winter, will appreciate the improbability and want of truth to nature which are involved in the words ‘because of an infirmity of the flesh I preached unto you.’ ” Professor Ramsay thinks Paul’s infirmity was the fever which he caught at Perga, and which determined him to visit the highlands of Pisidia and Lycaonia.—The Church in the Roman Empire, chaps. 3, 4.

Act_16:6-7. Forbidden to preach in Asia and Bithynia.—The reason suggested for this by Hausrath is that Paul’s visit to Galatia, and indeed his entire progress hitherto, had been one of controversy and struggle. “Controversy in Jerusalem, controversy at Antioch, controversy in Galatia: that had been the way which lay behind him. Perhaps it was just for this reason that in the year 53–54 the Spirit suffered him not to turn either west to Proconsular Asia, where Ephesus was already in the struggle with Jewish Christians, or to Bithynia in the north, where in the days of Pliny at least a strongly coloured Jewish Christianity prevailed, but called him by a vision to Europe, where a freer development of his own peculiar foundation principle was possible among the Jews of the Diaspora who were less closely bound up with Jerusalem” (Der Apostel Paulus, p. 266).

Act_16:7. The Spirit of Jesus.

I. The personality of this Spirit.—

1. Implied in the actions here ascribed to Him—“suffering not,” “hindering.” Impossible to be explained as a merely human, moral spirit, or even as “the power of the true religion or of the fellowship in life which the human spirit has with God, which has proceded from Jesus Christ and continues to work in the Christian Church” (Pfleiderer, Grundriss der Christlichen Glaubens- und Sittenlehre, p. 163). Throughout Acts the Spirit is a Divine person.

2. Confirmed by other Scripture representations. Joh_14:26; Joh_15:26; Joh_16:7; John 13-15; Rom_8:9; 1Co_2:10-11; 2Co_13:14, etc. “With Paul the Holy Spirit is that Spirit which, according to its origin, is Divine, but in Christians is Divine human, as becoming the peculiar and permanent principle of the new man (Gal_5:22; Gal_5:25; Rom_5:5; Rom_8:1-15; 1Co_2:10-15). With John also the Holy Spirit, corresponding to and in consequence of the Divine Logos personality in Christ is definitely conceived of as a separate Divine being” (Ibid., pp. 159, 160).

II. The relation of this Spirit to Jesus.—

1. Equal in essence with Christ. This implied in His association with Christ in the baptismal formula (Mat_28:19) and the Christian benediction (2Co_13:14). “As the principle of man’s life fellowship with God,” says Pfleiderer (Grundriss, p. 159), the Holy Spirit with Paul “is thought of at one time as of the same essence with God and Christ, at another time as distinguished from both as the gift of God intermediated through Christ.”

2. Distinguished in personality from Christ. This also involved in the biblical doctrine of the Holy Spirit. Yet the distinction in personality must not be so held as to contradict the unity of essence. The existence of such relations in the Godhead may transcend human reason, but is not on that account to be denied.

3. Proceeding forth from Christ. Not merely from the Father (Joh_15:26), but also from the Son. Though not so stated in the New Testament, this has been accepted by the Christian Church as the necessary consequence of the doctrine of the divinity of the Son, and therefore of the Son’s essential equality with the Father.

4. Dispensed by Christ. In the days of His flesh Christ claimed that after His glorification He would send forth the Spirit from the Father (Joh_15:26; Joh_16:7), and this promise He fulfilled at Pentecost (Act_2:33).

5. Representative of Christ. That the Holy Ghost should be the personal vicegerent and plenipotentiary of Jesus after His departure from the world was likewise distinctly taught (Joh_16:16).

III. The functions of this Spirit in the Church.—

1. The creator and sustainer of its life. The new moral and spiritual nature which belongs to every individual member of the Church is a direct production of the indwelling of the Holy Ghost in the soul of the believer (Joh_3:5; Eph_2:1; Eph_2:10; 2Co_5:17).

2. The revealer and interpreter of its truth. Whatever spiritual understanding the believing soul attains to, he owes to the inward illumination of the Holy Spirit (Joh_16:13-14; 1Co_2:9-14; Eph_1:17; 1Jn_2:20).

3. The inspirer and guide of its movements. As the footsteps of Paul and Silas were directed by the Holy Ghost, so are those of believers superintended by the same Divine leader (Rom_8:14; Gal_5:16).

Act_16:9. The Cry of the Heathen—Come over and help us.

I. The significance of the cry.—

1. The cry of a perishing humanity.

2. Which has begun to realise its danger.

3. For that succour which alone can relieve distress—viz., the salvation of the gospel.

II. The parties to whom it is directed.—To the Christian Church—i.e., to those

(1) who have that salvation in their possession;

(2) who themselves received it as a free gift; and

(3) who also have been commanded to make it known to others.

III. Reasons why the cry should be listened to.—Because

(1) it is urgent, and has been long sounding in the Church’s ear;

(2) those crying are the Church’s brethren, who, like themselves, belong to Jesus Christ;

(3) ordinary gratitude for mercy received, if not love to Jesus Christ, should impel the Christian Church to respond to it; and

(4) without the Church’s aid the heathen world cannot be recovered for Jesus Christ.

The Cry of the Nations.

I. All nations ignorant of the gospel need help.—Arising from:

1. Their ignorance

(1) of God, and the way in which He is to be worshipped;

(2) of the Saviour, and the manner in which He is to be approached.

2. Their condition, represented in Scripture as a state of

(1) darkness (Mat_4:16; Eph_5:8);

(2) disease (Isa_1:6);

(3) bondage (Rom_6:17; Eph_2:2); and

(4) death (Eph_2:1).

II. All nations needing help utter the same cry as the men of Macedonia.—Evident from

(1) the knowledge we have of their condition;

(2) our connection with them in the way of commerce; and

(3) the political relations in which we stand towards them.

III. It is the duty of the Church of Christ to respond to this cry.—

1. God has done everything to facilitate our exertions.

2. He has committed the care of the inhabitants of the world to the Christian Church. 3. Christ commands us to “love our neighbours as ourselves” and to “preach the gospel to every creature” imply the obligation here referred to.

4. Reason and equity say we should send to others that which we ourselves received from others.—Bogue.

Act_16:10. The Call to Macedonia.—The cause which led to the apostle Paul’s crossing from Asia into Europe, and the object which he had in view in coming here.

I. As to the causes which led to his coming.—While one is referred to in the text, you will find others mentioned in the verses which go before (Act_16:6). Thus, even so far, Paul might have felt himself guided to this continent. But he was not left to judge of it merely in that way. It was so important a step, and such great consequences were to follow on it, that a vision was given him.

II. And for what object did they come?—They drew the conclusion, we are told, that the Lord had called them to preach the gospel in that place. This was the object for which all the journeys of the apostle Paul were undertaken.

What are the lessons which we may learn for ourselves from this history?

1. From the way in which the apostle Paul was more than once kept from going where he intended, kept from going into the province of Asia, and kept from entering into Bithynia, and was led on where he seems never to have intended to go, to accomplish a mighty purpose, we learn how God may disappoint His people now in regard to some plan of usefulness which they have in view.

2. Another truth which we are reminded of is, that as this vision was given to Paul, the man of Macedonia calling on him to help them, so there are calls of the same kind continually made upon all Christian people, which we need no vision to remind us of, because they are a reality with which we are acquainted.

3. And there is one other lesson closely connected with this, which we may learn from what we have been considering to-day—the exceeding value of the gospel. This was shown by Paul’s object in coming over to Macedonia.—M. F. Day.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

16:6-10 God directed the missionaries’ travels: The Holy Spirit had prevented them from proceeding westward into the province of Asia, the Spirit of Jesus did not allow them to go north to Bithynia, and then Paul had a vision calling them to go northwest over the Aegean Sea to Macedonia. God’s Spirit guided his servants in Acts in a variety of ways, including divine visions (see also 9:10; 10:9-16; 22:18), direct intuition (cp. 8:29, 39; 10:19; 20:22), counsel with other believers (cp. 15:29), guidance through prayer (13:2, 4), insight through Scripture (28:25-27), and prophecy (11:28). Guidance by the indwelling Holy Spirit helped them to accomplish their mission to be Christ’s witnesses (1:8; see also 4:8, 31; 11:24; 13:9).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 16:6. Διελθόντες) when they had travelled through, the Spirit not forbidding them: for the Galatian region was not a part of the Asia that is here named. Phrygia was a part of Asia, and in it already they had spoken all that was necessary.—κωλυθέντες, having been forbidden) by some internal dictation (suggestion). Often the reluctance of the mind, the cause of which the ungodly cannot see, is not to be despised. Again, as to the impulse to any course of action, see ch. Act 18:5, Act 17:16.—λαλῆσαι, to speak) Not yet was it the ripe time: they were now appointed to make Macedonia their destination: other preachers might come to the people of Asia; nay, even Lydia was one belonging to Asia, Act 16:14. And afterwards it was done most abundantly: ch. Act 19:10.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_16:6-7. According to the reading διῆλθον and, Act_16:7, ἐλθόντες δέ (see the critical remarks): Now they went through Phrygia and Galatia, after they had been withheld by the Holy Spirit from preaching in Asia; but having come toward Mysia, they attempted, etc. Observe (1) that this hindrance of the Spirit to their preaching in Asia induced them, instead of going to Asia, to take their route through Phrygia and Galatia, and therefore the founding of the Galatian churches is correctly referred to this period;[48] indeed, the founding of these may have been the immediate object aimed at in that hindrance. The fact that Luke so silently passes over the working in Phrygia and Galatia, is in keeping with the unequal character of the information given by him generallyan inequality easily explained from the diversity of his documents and intelligence otherwise acquiredso that it appears arbitrary to impute to him a special set purpose (Olshausen: he was hastening with his narrative to the European scene of action; Baumgarten: because the main stream of development proceeded from Jerusalem to Rome, and the working in question lay out of the line of this direction, comp. also Zeller, p. 383; and quite erroneously Schneckenburger: because there were no Jews to be found in those regions, and therefore Luke could not have illustrated in that case how Paul turned first to the Jews). Further, (2) Asia cannot be the quarter of the world in contrast to Europe, but only the western coast of Asia Minor, as in Act_2:9, Act_6:9. To that region his journey from Lycaonia (Derbe and Lystra, Act_16:1) was directed; but by the hindrance of the Spirit it was turned elsewhere, namely, to Phrygia and Galatia (the latter taken in the usual narrower sense, not according to the extent of the Roman province at that time, as Böttger, Thiersch, and others suppose; comp. on Gal. Introd. § 1).

The hindering of the Spirit, taken by Zeller in the sense of the apostles own inward tact, is in Act_16:6-7 to be regarded as an influence of the Holy Spirit (that is, of the objective Divine Spirit, not of the holy spirit of prudence, which judged the circumstances correctly, de Wette) on their souls, which internal indication, they were conscious, was that of the Spirit.

κατὰ τ. Μυσίαν] not: at (see Act_16:8), but toward Mysia, Mysia-wards, in the direction of the border of that land. They wished from this to go northeastward to Bithynia; for in Mysia (which, along with Lydia and Caria, belonged to Asia) they were forbidden to preach.

τὸ πνεῦμα Ἰησοῦ] i.e. the ἅγιον πνεῦμα, Act_16:6; see on Rom_8:9.

[48] Whether he also planted churches in Phrygia, is unknown to us. The founding of the church in Colossae and Laodicea took place by means of others, Col_2:1.

REMARK.

According to the Received text (διελθόντες … ἐλθόντες), the rendering must be: having journeyed through Phrygia and Galatia, they endeavoured, after they had been withheld by the Holy Spirit from preaching in Asia, on coming toward Mysia, to journey to Bithynia, etc. Comp. Wieseler, p. 31; Baumgarten, p. 489; and see regarding the asyndetic participles, which mutua temporis vel causae ratione inter se referuntur, Kühner, ad Xen. Anab. i. 1. 7; Dissen, ad Dem. de cor. p. 249; Buttmann, neut. Gr. p. 255 (E. T. 297).

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 16:6 . διελθόντες δὲ τὴν Φ . καὶ τὴν Γ . χώραν , see critical notes, and also additional note at the end of chap. 18. If we follow R.V. text and omit the second τὴν , and regard both Φ . and Γ . as adjectives with Ramsay and Lightfoot (so Weiss and Wendt, cf. adjective Πισιδίαν , Act 13:14 ; but see also Act 18:23 ), under the vinculum of the one article we have one district, “the Phrygo-Galatic country,” i.e. , ethnically Phrygian, politically Galatian; see also Turner, “Chronology of the N.T.,” Hastings’ B.D., i., 422, and “The Churches of Galatia,” Dr. Gifford, Expositor , July, 1894. But Zahn, Einleitung , i., 134, objects that if Ramsay sees in Act 16:6 a recapitulation of the journey, and action in Act 16:4-5 , and includes under the term Phrygo-Galatia the places visited in the first missionary journey, we must include under the term not only Iconium and Antioch, but also Derbe and Lystra. But the two latter, according to Act 14:6 , are not Phrygian at all, but Lycaonian. Ramsay, however, sufficiently answers this objection by the distinction which he draws between the phrase before us in Act 16:6 and the phrase used in Act 18:23 : τὴν Γαλατικὴν χώραν καὶ Φρυγίαν . In the verse before us reference is made to the country traversed by Paul after he left Lystra, and so we have quite correctly the territory about Iconium and Antioch described as Phrygo-Galatic; but in Act 18:23 Lystra and Derbe are also included, and therefore we might expect “Lycaono-Galatic and Phrygo-Galatic,” but to avoid this complicated phraseology the writer uses the simple phrase: “the Galatic country,” while Phrygia denotes either Phrygia Galatica or Phrygia Magna, or both, and see Ramsay, Church in the Roman Empire , pp. 77 and 91 93, and Expositor , August, 1898. Dr. Gifford, in his valuable contribution to the controversy between Prof. Ramsay and Dr. Chase, Expositor , July 1894, while rejecting the North-Galatian theory, would not limit the phrase “the Phrygian and Galatian region” to the country about Iconium and Antioch with Ramsay, but advocates an extension of its meaning to the borderlands of Phrygia and Galatia northward of Antioch. κωλυθέντες : a favourite word in St. Luke, both in Gospel and Acts, six times in each, cf. Act 8:36 , Act 10:47 . How the hindrance was effected we are not told, whether by inward monitions, or by prophetic intimations, or by some circumstances which were regarded as providential warnings: “wherefore they were forbidden he does not say, but that they were forbidden he does say teaching us to obey and not ask questions,” Chrys., Hom. , xxxiv. On the construction of κωλυθ . with διῆλθον (see critical notes) cf. Ramsay, Church in the Roman Empire , p. 89; St. Paul , p. 211; Expositor (Epilogue), April, 1894, and Gifford, u. s. , pp. 11 and 19. Both writers point out that the South Galatian theory need not depend upon this construction, whether we render it according to A.V. or R.V., see further Askwith, Epistle to the Galatians , p. 46, 1899.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

God appointeth certain and determinate times to open and set forth his truth, that both the election and the calling may proceed of grace.

He showeth not why they were forbidden, but only that they were forbidden, teaching us to obey and not to inquire.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

In these verses we have,

I. Paul's travels up and down to do good. 1. He and Silas his colleague went throughout Phrygia and the region of Galatia, where, it should seem, the gospel was already planted, but whether by Paul's hand or no is not mentioned; it is likely it was, for in his epistle to the Galatians he speaks of his preaching the gospel to them at the first, and how very acceptable he was among them, Gal 4:13-15. And it appears by that epistle that the judaizing teachers had then done a great deal of mischief to these churches of Galatia, had prejudiced them against Paul and drawn them from the gospel of Christ, for which he there severely reproves them. But probably that was a great while after this. 2. They were forbidden at this time to preach the gospel in Asia (the country properly so called), because it did not need, other hands being at work there; or because the people were not yet prepared to receive it, as they were afterwards (Act 19:10), when all those that dwelt in Asia heard the word of the Lord; or, as Dr. Lightfoot suggests, because at this time Christ would employ Paul in a piece of new work, which was to preach the gospel to a Roman colony at Philippi, for hitherto the Gentiles to whom he had preached were Greeks. The Romans were more particularly hated by the Jews than other Gentiles; their armies were the abomination of desolation; and therefore there is this among other things extraordinary in his call thither that he is forbidden to preach the gospel in Asia and other places, in order to his preaching it there, which is an intimation that the light of the gospel would in aftertimes be directed more westward than eastward. It was the Holy Ghost that forbade them, either by secret whispers in the minds of both of them, which, when they came to compare notes, they found to be the same, and to come from the same Spirit; or by some prophets who spoke to them from the Spirit. The removals of ministers, and the dispensing of the means of grace by them, are in a particular manner under a divine guidance and direction. We find an Old Testament minister forbidden to preach at all (Eze 3:26): Thou shalt be dumb. But these New Testament ministers are only forbidden to preach in one place, while they are directed to another where there is more need. 3. They would have gone into Bithynia, but were not permitted: the Spirit suffered them not, Act 16:7. They came to Mysia, and, as it should seem, preached the gospel there; for though it was a very mean contemptible country, even to a proverb (Mysorum ultimus, in Cicero, is a most despicable man), yet the apostles disdained not to visit it, owning themselves debtors both to the wise and to the unwise, Rom 1:14. In Bithynia was the city of Nice, where the first general council was held against the Arians; into these countries Peter sent his epistle (Pe1 1:1); and there were flourishing churches here, for, though they had not the gospel sent them now, they had it in their turn, not long after. Observe, Though their judgment and inclination were to go into Bithynia, yet, having then extraordinary ways of knowing the mind of God, they were overruled by them, contrary to their own mind. We must now follow providence, and submit to the guidance of that pillar of cloud and fire; and, if this suffer us not to do what we assay to do, we ought to acquiesce, and believe it for the best. The Spirit of Jesus suffered them not; so many ancient copies read it. The servants of the Lord Jesus ought to be always under the check and conduct of the Spirit of the Lord Jesus, by whom he governs men's minds. 4. They passed by Mysia, or passed through it (so some), sowing good seed, we may suppose, as they went along; and they came down to Troas, the city of Troy, so much talked of, or the country thereabouts, which took its denomination from it. Here a church was planted; for here we find one in being, Act 20:6, Act 20:7, and probably planted at this time, and in a little time. It should seem that at Troas Luke fell in with Paul, and joined himself to his company; for henceforward, for the most part, when he speaks of Paul's journeys, he puts himself into the number of his retinue, we went, Act 16:10.

II. Paul's particular call to Macedonia, that is, to Philippi, the chief city, inhabited mostly by Romans, as appears, Act 16:21. Here we have,

1. The vision Paul had, Act 16:9. Paul had many visions, sometimes to encourage, sometimes, as here, to direct him in his work. An angel appeared to him, to intimate to him that it was the will of Christ he should go to Macedonia. Let him not be discouraged by the embargo laid upon him once and again, by which his designs were crossed; for, though he shall not go where he has a mind to go, he shall go where God has work for him to do. Now observe, (1.) The person Paul saw. There stood by him a man of Macedonia, who by his habit or dialect seemed so to Paul, or who told him he was so. The angel, some think, assumed the shape of such a man; or, as others think, impressed upon Paul's fancy, when between asleep and awake, the image of such a man: he dreamt he saw such a one. Christ would have Paul directed to Macedonia, not as the apostles were at other times, by a messenger from heaven, to send him thither, but by a messenger thence to call him thither, because in this way he would afterwards ordinarily direct the motions of his ministers, by inclining the hearts of those who needed them to invite them. Paul shall be called to Macedonia by a man of Macedonia, and by him speaking in the name of the rest. Some make this man to be the tutelar angel of Macedonia, supposing angels to have charge of particular places as well as persons, and that so much is intimated Dan 10:20, where we read of the princes of Persia and Grecia, that seem to have been angels. But there is no certainty of this. There was presented either to Paul's eyes or to his mind a man of Macedonia. The angel must not preach the gospel himself to the Macedonians, but must bring Paul to them. Nor must he by the authority of an angel order him to go, but in the person of a Macedonian court him to come. A man of Macedonia, not a magistrate of the country, much less a priest (Paul was not accustomed to receive invitations from such) but an ordinary inhabitant of that country, a plain man, that carried in his countenance marks of probity and seriousness, that did not come to banter Paul nor trifle with him, but in good earnest and with all earnestness to importune his assistance. (2.) The invitation given him. This honest Macedonian prayed him, saying, Come over into Macedonia, and help us; that is, "Come and preach the gospel to us; let us have the benefit of thy labours." [1.] "Thou hast helped many; we have heard of those in this and the other country to whom thou hast been very useful; and why may we not put in for a share? O come and help us." The benefits others have received from the gospel should quicken our enquiries, our further enquiries, after it. [2.] "It is thy business, and it is thy delight, to help poor souls; thou art a physician for the sick, that art to be ready at the call of every patient; O come and help us." [3.] "We have need of thy help, as much as any people; we in Macedonia are as ignorant and as careless in religion as any people in the world are, are as idolatrous and as vicious as any, and as ingenious and industrious to ruin ourselves as any; and therefore, O come, come with all speed among us. If thou canst do any thing, have compassion on us, and help us." [4.] "Those few among us that have any sense of divine things, and any concern for their own souls and the souls of others, have done what can be done, by the help of natural light; I have done my part for one. We have carried the matter as far as it will go, to persuade our neighbours to fear and worship God, but we can do little good among them. O come come, thou over, and help us. The gospel thou preachest has arguments and powers beyond those we have yet been furnished with." [5.] "Do not only help us with thy prayers here: this will not do; thou must come over and help us." Note, People have great need of help for their souls, and it is their duty to look out for it and invite those among them that can help them.

2. The interpretation made of the vision (Act 16:10): They gathered assuredly from this that the Lord had called them to preach the gospel there; and they were ready to go wherever God directed. Note, We may sometimes infer a call of God from a call of man. If a man of Macedonia says, Come and help us, Paul thence gathers assuredly that God says, Go an help them. Ministers may go on with great cheerfulness and courage in their work when they perceive Christ calling them, not only to preach the gospel, but to preach it at this time, in this place, to this people.

III. Paul's voyage to Macedonia hereupon: He was not disobedient to the heavenly vision, but followed this divine direction much more cheerfully, and with more satisfaction, than he would have followed any contrivance or inclination of his own. 1. Thitherward he turned his thoughts. Now that he knows the mind of God in the matter he is determined, for this is all he wanted; now he thinks no more of Asia, nor Bithynia, but immediately we endeavoured to go into Macedonia. Paul only had the vision, but he communicated it to his companions, and they all, upon the credit of this, resolved for Macedonia. As Paul will follow Christ, so all his will follow him, or rather follow Christ with him. They are getting things in readiness for this expedition immediately, without delay. Note, God's calls must be complied with immediately. As our obedience must not be disputed, so it must not be deferred; do it today, lest thy heart be hardened. Observe, They could not immediately go into Macedonia; but they immediately endeavoured to go. If we cannot be so quick as we would be in our performances, yet we may be in our endeavours, and this shall be accepted. 2. Thitherward he steered his course. They set sail by the first shipping and with the first fair wind from Troas; for they may be sure they have done what they had to do there when God calls them to another place. They came with a straight course, a prosperous voyage, to Samothracia; the next day they came to Neapolis, a city on the confines of Thrace and Macedonia; and at last they landed at Philippi, a city so called from Philip king of Macedon, the father of Alexander the Great; it is said (Act 16:12) to be, (1.) The chief city of that part of Macedonia; or, as some read it, the first city, the first they came to when they came from Troas. As an army that lands in a country of which they design to make themselves masters begin with the reduction of the first place they come to, so did Paul and his assistants: they began with the first city, because, if the gospel were received there, it would the more easily spread thence all the country over. (2.) It was a colony. The Romans not only had a garrison, but the inhabitants of the city were Romans, the magistrates at least, and the governing part. There were the greatest numbers and variety of people, and therefore the most likelihood of doing good.

IV. The cold entertainment which Paul and his companions met with at Philippi. One would have expected that having such a particular call from God thither they would have had a joyful welcome there, as Peter had with Cornelius when the angel sent him thither. Where was the man of Macedonia that begged Paul to come thither with all speed? Why did not he stir up his countrymen, some of them at least, to go and meet him? Why was not Paul introduced with solemnity, and the keys of the city put into his hand? Here is nothing like this; for, 1. It is a good while before any notice at all is taken of him: We were in that city abiding certain days, probably at a public house and at their own charge, for they had no friend to invite them so much as to a meal's meat, till Lydia welcomed them. They had made all the haste they could thither, but, now that they are there, they are almost tempted to think they might as well have staid where they were. But so it was ordered for their trial whether they could bear the pain of silence and lying by, when this was their lot. Those eminent and useful men are not fit to live in this world that know not how to be slighted and overlooked. Let not ministers think it strange if they be first strongly invited to a place, and then looked shyly upon when they come. 2. When they have an opportunity of preaching it is in an obscure place, and to a mean and small auditory, Act 16:13. There was no synagogue of the Jews there, for aught that appears, to be a door of entrance to them, and they never went to the idol-temples of the Gentiles, to preach to the auditories there; but here, upon enquiry, they found out a little meeting of good women, that were proselytes of the gate, who would be thankful to them if they would give them a sermon. The place of this meeting is out of the city; there it was connived at, but would not be suffered any where within the walls. It was a place where prayer was wont to be made; proseuchē - where an oratory or house of prayer was (so some), a chapel, or smaller synagogue. But I rather take it, as we read it, where prayer was appointed or accustomed to be. Those that worshipped the true God, and would not worship idols, met there to pray together, and, according to the description of the most ancient and universal devotion, to call upon the name of the Lord. Each of them prayed apart every day; this was always the practice of those that worshipped God: but, besides this, they came together on the sabbath day. Though they were but a few and discountenanced by the town, though their meeting was at some distance, though, for aught that appears, there were none but women, yet a solemn assembly the worshippers of God must have, if by any means it be possible, on the sabbath day. When we cannot do as we would we must do as we can; if we have not synagogues, we must be thankful for more private places, and resort to them, not forsaking the assembling of ourselves together, according as our opportunities are. This place is said to be by a river side, which perhaps was chosen, as befriending contemplation. Idolaters are said to take their lot among the smooth stones of the stream, Isa 57:6. But these proselytes had in their eye, perhaps, the example of those prophets who had their visions, one by the river of Chebar (Eze 1:1), another by the great river Hiddekel, Dan 10:4. Thither Paul and Silas and Luke went, and sat down, to instruct the congregation, that they might the better pray with them. They spoke unto the women who resorted thither, encouraged them in practising according to the light they had, and led them on further to the knowledge of Christ.

V. The conversion of Lydia, who probably was the first that was wrought upon there to believe in Christ, though not the last. In this story of the Acts, we have not only the conversion of places recorded, but of many particular persons; for such is the worth of souls that the reducing of one to God is a great matter. Nor have we only the conversions that were effected by miracle, as Paul's, but some that were brought about by the ordinary methods of grace, as Lydia's here. Observe,

1. Who this convert was that there is such particular notice taken of. Four things are recorded of her: -

(1.) Her name, Lydia. It is an honour to her to have her name recorded here in the book of God, so that wherever the scriptures are read there shall this be told concerning her. Note, The names of the saints are precious with God, and should be so with us; we cannot have our names recorded in the Bible, but, if God open our hearts, we shall find them written in the book of life, and this is better (Phi 4:3) and more to be rejoiced in, Luk 10:20.

(2.) Her calling. She was a seller of purple, either of purple dye or of purple cloth or silk. Observe, [1.] She had a calling, an honest calling, which the historian takes notice of to her praise; she was none of those women that the apostle speaks of (Ti1 5:13), who learn to be idle, and not only idle, etc. [2.] It was a mean calling. She was a seller of purple, not a wearer of purple, few such are called. The notice here taken of this is an intimation to those who are employed in honest callings, if they be honest in the management of them, not to be ashamed of them. [3.] Though she had a calling to mind, yet she was a worshipper of God, and found time to improve advantages for her soul. The business of our particular callings may be made to consist very well with the business of religion, and therefore it will not excuse us from religious exercises alone, and in our families, or in solemn assemblies, to say, We have shops to look after, and a trade to mind; for have we not also a God to serve and a soul to look after? Religion does not call us from our business in the world, but directs us in it. Every thing in its time and place.

(3.) The place she was of - of the city of Thyatira, which was a great way from Philippi; there she was born and bred, but either married at Philippi, or brought by her trade to settle there. The providence of God, as it always appoints, so it often removes, the bounds of our habitation, and sometimes makes the change of our outward condition or place of our abode wonderfully subservient to the designs of his grace concerning our salvation. Providence brings Lydia to Philippi, to be under Paul's ministry, and there, where she met with it, she made a good use of it; so should we improve opportunities.

(4.) Her religion before the Lord opened her heart. [1.] She worshipped God according to the knowledge she had; she was one of the devout women. Sometimes the grace of God wrought upon those who, before their conversion, were very wicked and vile, publicans and harlots; such were some of you, Co1 6:11. But sometimes it fastened upon those who were of a good character, who had some good in them, as the eunuch, Cornelius, and Lydia. Note, It is not enough to be worshippers of God, but we must be believers in Jesus Christ, for there is no coming to God as a Father, but by him as Mediator. But those who worshipped God according to the light they had stood fair for the discoveries of Christ, and his grace to them; for to him that has shall be given: and to them Christ would be welcome; for those that know what it is to worship God see their need of Christ, and know what use to make of his mediation. [2.] She heard the apostles. Here, where prayer was made, when there was an opportunity, the word was preached; for hearing the word of God is a part of religious worship, and how can we expect God should hear our prayers if we will not hearken to his word? Those that worshipped God according to the light they had looked out for further light; we must improve the day of small things, but must not rest in it.

2. What the work was that was wrought upon her: Whose heart the Lord opened. Observe here, (1.) The author of this work: it was the Lord, - the Lord Christ, to whom this judgment is committed, - the Spirit of the Lord, who is the sanctifier. Note, Conversion-work is God's work; it is he that works in us both to will and to do; not as if we had nothing to do, but of ourselves, without God's grace, we can do nothing; nor as if God were in the least chargeable with the ruin of those that perish, but the salvation of those that are saved must be wholly ascribed to him. (2.) The seat of this work; it is in the heart that the change is made, it is to the heart that this blessed turn is given; it was the heart of Lydia that was wrought upon. Conversion-work is heart-work; it is a renewing of the heart, the inward man, the spirit of the mind. (3.) The nature of the work; she had not only her heart touched, but her heart opened. An unconverted soul is shut up, and fortified against Christ, straitly shut up, as Jericho against Joshua, Jos 6:1. Christ, in dealing with the soul, knocks at the door that is shut against him (Rev 3:20); and, when a sinner is effectually persuaded to embrace Christ, then the heart is opened for the King of glory to come in - the understanding is open to receive the divine light, the will opened to receive the divine law, and the affections opened to receive the divine love. When the heart is thus opened to Christ, the ear is opened to his word, the lips opened in prayer, the hand opened in charity, and the steps enlarged in all manner of gospel obedience.

3. What were the effects of this work on the heart. (1.) She took great notice of the word of God. Her heart was so opened that she attended to the things that were spoken by Paul; she not only gave attendance on Paul's preaching, but gave attention to it; she applied to herself (so some read it) the things that were spoken by Paul; and then only the word does us good, and makes an abiding impression upon us, when we apply it to ourselves. Now this was an evidence of the opening of her heart, and was the fruit of it; wherever the heart is opened by the grace of God, it will appear by a diligent attendance on, and attention to, the word of God, both for Christ's sake, whose word it is, and for our own sakes, who are so nearly interested in it. (2.) She gave up her name to Jesus Christ, and took upon her the profession of his holy religion; She was baptized, and by this solemn rite was admitted a member of the church of Christ; and with her her household also was baptized, those of them that were infants in her right, for if the root be holy so are the branches, and those that were grown up by her influence and authority. She and her household were baptized by the same rule that Abraham and his household were circumcised, because the seal of the covenant belongs to the covenanters and their seed. (3.) She was very kind to the ministers, and very desirous to be further instructed by them in the things pertaining to the kingdom of God: She besought us saying "If you have judged me to be faithful to the Lord, if you take me to be a sincere Christian, manifest your confidence in me by this, come into my house, and abide there." Thus she desired an opportunity, [1.] To testify her gratitude to those who had been the instruments of divine grace in this blessed change that was wrought upon her. When her heart was open to Christ, her house was open to his ministers for his sake, and they were welcome to the best entertainment she had, which she did not think too good for those of whose spiritual things she had reaped so plentifully. Nay, they are not only welcome to her house, but she is extremely pressing and importunate with them: She constrained us; which intimates that Paul was very backward and unwilling to go, because he was afraid of being burdensome to the families of the young converts, and would study to make the gospel of Christ without charge (Co1 9:18; Act 20:34), that those who were without might have no occasion given them to reproach the preachers of the gospel as designing, self-seeking men, and that those who were within might have no occasion to complain of the expenses of their religion: but Lydia will have no nay; she will not believe that they take her to be a sincere Christian unless they will oblige her herein; like Abraham inviting the angels (Gen 18:3), If now I have found favour in thy sight, pass not away from thy servant. [2.] She desired an opportunity of receiving further instruction. If she might but have them for awhile in her family, she might hear them daily (Pro 8:34), and not merely on sabbath days at the meeting. In her own house she might not only hear them, but ask them questions; and she might have them to pray with her daily, and to bless her household. Those that know something of Christ cannot but desire to know more, and seek opportunities of increasing their acquaintance with his gospel.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 6. Were forbidden of the Holy Ghost to preach the word in Asia.] The Asia mentioned here could not be Asia Minor in general, for Galatia, Phrygia, Pisidia, Lycaonia, and Pamphylia, were provinces of it, and in these the apostles preached; but it was what was called Proconsular Asia, which included only Ionia, AEolia, and Lydia. The apostles were not suffered to visit these places at this time; but they afterwards went thither, and preached the Gospel with success; for it was in this Proconsular Asia that the seven Churches were situated. God chose to send his servants to another place, where he saw that the word would be affectionately received; and probably those in Proconsular Asia were not, as yet, sufficiently prepared to receive and profit by it.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

6. When they had gone throughout. Luke showeth here how diligent and careful Paul and his companions were in the office of teaching; for he saith that they journeyed through divers regions of the Lesser Asia that they might preach the gospel. But he reciteth one thing which is worth remembering, that they were forbidden by the Spirit of God to speak of Christ in some places, which serveth not a little to set forth the apostleship of Paul; as undoubtedly he was not a little encouraged to proceed, when he knew that the Spirit of God was his guide in his way, and the governor of his actions. And whereas whithersoever they came they prepared themselves to teach, they did that according to their calling, and according to the commandment of God. For they were sent to preach and publish the gospel to the Gentiles without exception; but the Lord revealed his counsel in governing the course of their journey which was before unknown, even in a moment.

Notwithstanding, the question is, If Paul taught nowhere by whither he was led by the Spirit, what certainty shall the ministers of the Church have at this day of their calling, who are certified by no oracles when they must speak or hold their peace? I answer, Seeing that Paul’s province and charge was so wide, he had need of the singular direction of the Spirit. He was not made the apostle of one particular place, or of a few cities, but he had received commandment to preach the gospel through Asia and Europe; which was to sail in a most wide sea. Wherefore, there is no cause why we should wonder that in that confused wideness God beckoned unto him, as it were by reaching forth his hand, how far he would have him go, or whither. But here ariseth another harder question, why the Lord did forbid Paul to speak in Asia, and suffered him not to come into Bithynia? For, if answer be made that these Gentiles were unworthy of the doctrine of salvation, we may again demand why Macedonia was more worthy? Those who desire to be too wise, do assign the causes of this difference in men, that the Lord vouchsafeth every man of his gospel, as he seeth him bent unto the obedience of faith; but he himself saith far otherwise, to wit, that he appeared plainly to those which sought him not, and that he spake to those who asked not of him. For whence cometh aptness to those to be taught, and a mind to obey, but from his Spirit? Therefore, it is certain that some are not preferred before other some by their merit, seeing that all men are naturally like backward and wayward from faith. Therefore, there is nothing better than to leave free power to God to vouchsafe and deprive of his grace whom he will. And surely as his eternal election is free, so his calling is also free which floweth thence, and is not grounded in men, seeing that he is not indebted to any.

Wherefore, let us know that the gospel springeth and issueth out to us out of the sole fountain of mere grace. And yet God doth not want a just reason, why he offereth his gospel to some, and passeth over other some. But I say that that reason lieth hid in his secret counsel. In the mean season, let the faithful know that they were called freely when others were set aside, lest they take that to themselves which is due to the mercy of God alone. And in the rest, whom God rejecteth for no manifest cause, let them learn to wonder at the deep depth of his judgment, which they may not seek out. And here the word Asia is taken for that part which is properly so called. When Luke saith that Paul and his companions essayed to come into Bithynia until they were forbidden by oracles, save only when need required, as they Lord useth to be present with his in doleful and uncertain matters.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(6) When they had gone throughout Phrygia and the region of Galatia.—In the previous journey St. Paul, when he was at Antioch in Pisidia, was just on the border of the two provinces, but had not travelled through them, Phrygia lying to the west, and Galatia to the north-east. The former name was used with an ethnological rather than a political significance, and did not, at this period, designate a Roman province. It does not possess any special points of interest in connection with St. Paul’s work, except as including the churches of the valley of the Lycus, Colossæ, Laodicea, and Thyatira, but the latter was the scene of some of his most important labours. The province, named after the Galatæ, or Gauls, who had poured over Greece and Asia Minor in the third century B. 100, as they had done over Italy in the fourth, and to whom it had been assigned by Attalus I., King of Pergamus, had been conquered by the Romans under Manlius (the name appearing a second time in connection with a victory over the Gallic races) in B.C. 189; and under Augustus it had been constituted as a Roman province. The inhabitants spoke a Keltic dialect, like that which the people of the same race spoke in the fourth century after Christ, on the banks of the Moselle, and retained all the distinctive quickness of emotion and liability to sudden change which characterised the Keltic temperament. They had adopted the religion of the Phrygians, who had previously inhabited the region, and that religion consisted mainly in a wild orgiastic worship of the great Earth-goddess Cybele, in whose temples were found the Eunuch-priests, who thus consecrated themselves to her service. (See Note on Gal_5:12.) The chief seat of this worship was at Pessinus. The incidental reference to this journey in Gal_4:13-15, enables us to fill up St. Luke’s outline. St. Paul seems to have been detained in Galatia by severe illness, probably by one of the attacks of acute pain in the nerves of the eye in which many writers have seen an explanation of the mysterious “thorn in the flesh” of 2Co_12:7, which led to his giving a longer time to his missionary work there than he had at first intended. In this illness the Galatians had shown themselves singularly devoted to him. They had received him “as an angel of God, even as Christ Jesus.” They had not shrunk from what would seem to have been repulsive in the malady from which he suffered; they would have “plucked out their own eyes,” had it been possible, and given them to replace those which were to him the cause of so much suffering. Then they thought it their highest “blessedness” to have had such a one among them. If the memory of that reception made his sorrow all the more bitter when, in after years, they fell away from their first love, it must at the time have been among the most cheering seasons of the Apostle’s life.

Were forbidden of the Holy Ghost to preach the word in Asia.—It is obviously implied in this that their own plans would have led them to turn their steps to the region from which they were thus turned. The pro-consular province of Asia, with its teeming cities, like Ephesus, Smyrna, and Sardis, its large Jewish population, its great centres of idolatrous worship, was naturally attractive to one who was seeking with all his energy a rapid expansion of the kingdom of his Lord. But in ways which we are not told, by inner promptings, or by visions of the night, or by the inspired utterances of those among their converts who had received the gift of prophecy, as afterwards in Act_21:4, they were led on, step by step, towards the north-western coast, not seeing their way clearly as yet to the next stage of their labours. Their route through the “Galatian region” (the phrase, perhaps, indicates a wider range of country than the Roman province of that name) must have taken them through Pessinus, the great centre of the worship of Cybele, and Ancyra, famous for its goat’s-hair manufactures, and for the great historical marble tablets which Augustus had erected there.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

6. Now when they had gone throughout] The oldest MSS. merely say and they went through.

Phrygia and the region of Galatia] Scarcely the direction, so far as population was concerned, which would have been chosen by them of their own accord, but the inner admonition of the Holy Ghost kept them from entering Proconsular Asia. The news of the events at Jerusalem on the day of Pentecost were known to some in Phrygia already (Act_2:10), but of Galatia the history has yet made no mention, though we know from St Paul’s Epistle to that church that he afterwards had the warmest interest in and greatest anxiety concerning the Christians there, among whom Judaizers wrought like mischief with that done in Antioch. From some expressions of St Paul (Gal_4:19) it seems likely that it was from his own preaching at this time that churches in Galatia were founded.

and were forbidden] Better, having been forbidden. As they had been forbidden the one route, they went by the other. Probably St Luke says little about the events in this part of the journey, for his language below (Act_16:10) seems to shew that he only joined St Paul at Troas.

in Asia] See note on Act_2:9.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Now when they had gone throughout Phrygia,.... See Gill on Act 2:10 To which may be added, that this country had its name either from the river Phryx, as Pliny (w) observes, or from the word Phrygios, which signifies "dry"; this being a very dry and sandy country: it was famous for marble stone; hence we read (x) of Phrygian Stone or marble, of which pillars and statues were made: according to Josephus (y), the original of the Phrygians was Togarmah the son of Gomer, and grandson of Japheth, Gen 10:3, whom he calls Thygrammes, and his people from him, Thygrammeans, and who, adds he, as it seems by the Greeks, are called Phrygians. Herodotus (z) reports, that the Phrygians (as the Macedonians say) were called Briges or Brygians, so long as they were Europeans, and dwelt with the Macedonians: but when they went into Asia, together with the country, they changed their names, into Phrygians: of one Philip a Phrygian, whom Antiochus left governor at Jerusalem, mention is made in:

"And he left governors to vex the nation: at Jerusalem, Philip, for his country a Phrygian, and for manners more barbarous than he that set him there;'' (2 Maccabees 5:22)

here dwelt Jews, as appears from Act 2:10 and here the apostle preached and made converts.

And the region of Galatia: in Asia Minor: it had Cappadocia on the east, Bithynia on the west, Pamphylia on the south, and the Euxine sea on the north. The inhabitants of this country were originally Gauls, who under Brennus their captain, came out of some parts of France, and invaded Italy, and came to Rome, and took it all but the capitol; from whence being sallied out upon by the Romans at an unawares, they were obliged to retire; and from thence they sailed into Greece, and went into Asia, into this part of it where they settled, which was first called after them Gallo Graecia, and in process of time Galatia; though some say the Grecians called them Galatians from Gala, which signifies "milk", because of their milky colour: of the Galatians, mention is made in,

"And he told them of the battle that they had in Babylon with the Galatians, how they came but eight thousand in all to the business, with four thousand Macedonians, and that the Macedonians being perplexed, the eight thousand destroyed an hundred and twenty thousand because of the help that they had from heaven, and so received a great booty.'' (2 Maccabees 8:20)

here the Gospel was preached, and many believed; for we afterwards read of disciples both in this country and in Phrygia, Act 18:23 and here were churches formed, and to whom the apostles preached, and delivered the decrees of the apostles and elders.

And were forbidden of the Holy Ghost; not by an articulate voice, but by a secret and powerful impulse upon their minds;

to preach the word in Asia: that is, in that country which was properly called Asia, or pro-consular Asia, otherwise Phrygia, and Galatia, were provinces in Asia Minor. Beza's most ancient copy, and the Vulgate Latin and Syriac versions read, "the word of God": the reasons why it was prohibited to be preached here, at this time, cannot be said, and must be referred to the sovereign will of God; it seems, that at this instant, there were no chosen ones to be called by grace, and there was work for the apostle and his companions to do elsewhere, namely, in Macedonia.

(w) Nat. Hist. l. 5. c. 29. (x) Pausanias, l. 1. sive Attica, p. 32. (y) Antiqu. l. 1. c. 6. sect. 1. (z) Polymnia, c. 73. Vid. Plin. l. 5. c. 32.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

6 Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia,

Ver. 6. And were forbidden, &c.] This was a heavier judgment upon those coasts than to be denied a harvest, or the light of the sun. Prize the preaching of the gospel as a singular privilege. They that are without a teaching priest are without God, 2Ch 15:3. There were ambassadors sent out of Nubia in Africa to the king of Habassia, to entreat him for a supply of ministers to instruct their nation, and repair Christianity gone to ruin among them; but they were rejected. {a} Amos’s famine of the word is far more deplorable than Samaria’s famine of bread in that strait siege.

{a} Alvarez Hist. Aethiop, c. 137.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Throughout Phrygia - This was the largest province of Asia Minor. It had Bithynia north; Pisidia and Lycia south; Galatia and Cappadocia east; and Lydia and Mysia west.

And the region of Galatia - This province was directly east of Phrygia. The region was formerly conquered by the Gauls. They settled in it, and called it, after their own name, Galatia. The Gauls invaded the country at different times, and no less than three tribes or bodies of Gauls had possession of it. Many Jews were also settled there. It was from this cause that so many parties could be formed there, and that so much controversy would arise between the Jewish and Gentile converts. See the Epistle to the Galatians.

And were forbidden - Probably by a direct revelation. The reason of this was, doubtless, that it was the intention of God to extend the gospel further into the regions of Greece than would have been done if they had remained in Asia Minor. This prohibition was the means of the first introduction of the gospel into Europe.

In Asia - See the notes on Act 2:9. This was doubtless the region of proconsular Asia. It was also called Ionia. Of this region Ephesus was the capital; and here were situated also the cities of Smyrna, Thyatira, Philadelphia, etc., within which the seven churches mentioned in Rev. 1–3 were established. Cicero speaks of proconsular Asia as containing the provinces of Phrygia, Mysia, Carla, and Lydia. In all this region the gospel was afterward preached with great success. But now a more important and a wider field was opened before Paul and Barnabas in the extensive country of Macedonia.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

They were forbidden by the Holy Ghost, to go, and preach at that time in the Lesser Asia [Asia Minor], perhaps because their preaching in Macedonia was more necessary; or because St. John was to be sent into Asia [Asia Minor]. (Witham) --- Forbidden. Why? Because they were not yet prepared to receive the gospel; or, perhaps, these provinces were reserved for St. John, as Bithynia was for St. Luke. (Menochius) --- St. Leo compares this question to many others respecting the inscrutable judgments of God. Why did not the Son of God come into the world may ages before? Why did he suffer so many to die in ignorance? Why are there yet so many in infidelity? Why, in one family, does one believe and is converted, while another remains in darkness, and crime? Who shall account for the exercise he pleases to make of his rigour, or his mercy, when all were justly victims of the former? (St. Leo, de vocat. Gentium. lib. ii. chap. 2)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Phrygia and

Galatia were parts of Asia Minor. They

were forbidden of the Holy Ghost by some revelation, though the manner is not known,

to preach the word in Asia, for that time; though afterwards Paul preached there about two years together, Act 19:10. Thus God (the great Householder) orders the candle to be removed from one room unto another; sends, or takes away, the light of the gospel, to whom, and as often, as he pleaseth. Our calling, as well as our election, is free; and we may say with our Saviour, Mat 11:26, Even so, Father; for so it seemed good in thy sight.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

6, 7. Our historian here passes hastily, and with large omissions, over an extensive ground of work and travel. Olshausen uniquely remarks that he is “impatient” to get to Europe! The real truth, we think, is, first, that Luke believed he had given a sufficient specimen of the Asiatic work in the former missionary tour; and, second, narrating, as we have maintained, the Gentilizing of the Church down to its establishment in Rome, he recognises the need of brevity in the Eastern field, and wisely hastens to the transit into Europe. There he forthwith deals in minute details and full pictures.

6. Throughout Phrygia—The boundary lines of the provinces of Asia Minor were very vague, and by political changes constantly varying both in name and extent. Phrygia was an extensive range of territory, extended at great length east and west, lying on the north of Cilicia and Pisidia.

Galatia—Lying yet north of Phrygia. (See map.)

Forbidden of the Holy Ghost—By three separate monitions is Paul warned that his field is no longer Asia, but Europe. Two of these monitions are negative, warning him away; one is positive, inviting him onward.

Asia—To our modern ear this word covers the whole continent between Europe and the Pacific. The first known use of the word is in Homer, where the adjective Asian is applied to the meadows near Ephesus. Thence the term enlarged with the enlarged knowledge, by the Greeks, of the eastern regions. At first they distinguished Asia this side the Halys from Asia beyond the Halys. When the Romans conquered western Asia, and governed it by proconsuls, we have proconsular Asia, which included the provinces lining the AEgean, namely Mysia, Lydia, and Caria. The New Testament Asia, the Asia of John’s seven Churches, seems to have coincided with this.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And they went for now when they had gone, A.V. and T.R.; through the region of Phrygia and Galatia for throughout Phrygia and the region of Galatia, A.V. and T.R.; having been for and were, A.V.; speak for preach, A.V. The region of Phrygia and Galatia. But Phrygia is always a noun substantive, and cannot be here taken as an adjective belonging to cwra: and we have in Act_18:23 exactly the same collation as that of the A.V. here, only in an inverted order: Thn Galatikhran kaiav. Even if the thn is properly omitted, as in the R.T., before Galatikhn, the passage must equally be construed as in the A.V. The Galatians were Celts, the descendants of those Gauls who invaded Asia in the third century B.C. This passage seems to show conclusively that Derbe and Lystra and Iconium were not comprehended by St. Paul under Galatia, and were not the Churches to whom the Epistle to the Galatians was addressed; and forcibly suggest that the Galatian Churches were founded by St. Paul in the course of the visit here so briefly mentioned by St. Luke. Asia is here used in its restricted sense of that district on the western coast of Asia Minor, of which Ephesus was the capital. It is in this sense that it is used also in Act_2:9 Act_6:9 Act_19:10, etc.; Rev_1:11. St. Paul apparently wished to go to Ephesus. But the time was not yet come. It was the purpose of the Holy Ghost that the Galatian Churches should be founded first, and then the Churches of Macedonia and Achaia. The apostles were sent, did not go anywhere of their own accord. (comp. Mat_10:5, Mat_10:6)

Vers. 6-15. The call.

The great difference between sacred and profane history is not so much that the events are different, or the human motives of the actors are different, or even that God"s providence works differently, but that the secret springs of the will of God, directing, controlling, and overruling, are in sacred history laid bare to view by that Holy Spirit of God who knows the things of God. In ordinary life the servant of God believes that his steps are ordered of God, and that the providence of God, which ordereth all things in heaven and earth, orders them for his good. But he is not preceded in his own goings out and in his comings in by a pillar of cloud by day and of fire by night, as the journeyings of the children of Israel were. In like manner, when we read the history of the marvelous diffusion of the everlasting gospel among the various nations of the earth, and mark how in one part of the globe the successful missionary has selected some particular country for his evangelizing labors, and has founded there Churches full of light and love, while other countries have either been untrodden by the foot of the evangelist, or have yielded no return to the labors of the preacher of glad tidings, we recognize the directing will of Almighty God, albeit, no visible sign or word indicated where the net was to be cast into the deep waste of waters, and no voice of the Holy Ghost erected a barrier of prohibition. If we ask for some reasons why this difference should exist say in the case of St. Paul-it will not be difficult to find several satisfactory ones.

1. It was of great importance to establish in the Church with certainty the conviction that the Lord Jesus Christ was still carrying on from his throne in heaven the work for which he left the bosom of the Father, and was incarnate, and suffered, and rose again. In the terrible odds under which a handful of simple, unlearned men had to contend against all the powers, all the intellect, and all the vice, in the world, it was of infinite moment that the voice and the wisdom and the power of their exalted but unseen Lord should be manifested from time to time working with them and for them, and thus assuring them of the victory. Hence the rushing wind, and the tongues of fire, and the leaping cripple, and the down-stricken liars, and the heavenly visions, and the opening of the prison doors, and the angelic ministrations, and the blinded sorcerer, and all the other puttings forth of the power of Christ. Hence, too, the immediate orders of the Holy Ghost: "Separate me Barnabas and Saul;" "Preach not the Word in Asia;" "Go not into Bithynia;" "Preach the gospel in Macedonia;" "Be not afraid; hold not thy peace, for I am with thee, and no man shall hurt thee in this city." But these tokens of Christ"s close watch over his Church in the fulfillment of her mission were not for Paul and Barnabas only; they were for the servants of Christ in all ages and in every place. They needed not to be repeated. They have established forever the truth of the Lord"s promise, "Lo! I am with you always, even unto the end of the world.

2. We have intimated above that the ordinary mode by which the purpose of God is manifested, that such or such a country should not be evangelized at such or such a time, is by the failure of the missionary"s effort. It is a good discipline for the Lord"s servants to work here and there without knowing where their labors will be blest, and where they will be fruitless; and to learn by such experiences how entirely ineffectual their best exertions are unless the Lord give the increase. But in the case of one like St. Paul, whose immense labors were to be crowded into a short space of time, this ordinary process may have seemed to the Divine wisdom too slow, and withal too wasteful. No other Paul would be forthcoming, when his life dropped, to take up and carry on his apostolic work; and therefore we may suppose that, to economize Paul"s labors, God dealt with him in the extraordinary way of direct injunctions and prohibitions. He was sent at once to sow the seed in the ground that would receive it. He was peremptorily hindered from sowing it where it would not bear fruit. And thus the Church derived the largest possible amount of benefit from his devoted work.

3. We may note one more reason. The great harvest of souls reaped by St. Paul in the very places where he was sent is another proof of the omniscience of the Holy Ghost, and that the apostle"s several missions were really ordered and directed by him. When Simon Peter, at the Lord"s bidding, after a night of fruitless toil, let down the net and enclosed such a multitude of fishes that the net brake, and the overladen ships were in danger of sinking, it was manifest that he who had given the command was indeed the Lord. And so, when at the call of the Holy Ghost Paul went to Antioch, and Cyprus, and Pisidia, and Galatia, and Macedonia, and Achaia, and preached the Word there, and everywhere there sprang up flourishing Churches, the countless disciples at Antioch, and Lystra, and Iconium, and Philippi, and Thessalonica, and Corinth were so many distinct witnesses that he had indeed a call, and that he who called him was with him whereever he went. It is an immense encouragement to us to be assured by the success of so many of our missions at the present time that those who labor in them have received their secret call from Jesus Christ our Lord.

Vers. 6-10. The call of God and the appeal of man: a missionary sermon.

Christian life, when it has any strength and vigor, is an expansive thing. It pushes out in all directions. It asks what it can do to extend the kingdom of God, what is the sphere in which it can best exercise its missionary zeal. It must be guided by two things

I THE CALL OF GOD. Paul and Silas went whithersoever they were directed. They forebore to go to some places because the way was closed by the Divine hand (vers. 6, 7); they went to others because "they assuredly gathered that God had called them" (ver. 10). God does not vouchsafe to us now such plain and indubitable signs of his will as he granted in apostolic days; we have no such visions and voices as they had to guide them. Nevertheless he does direct our steps. He either calls us or "suffers us not" to go where we had designed to work, by some method, of his Divine procedure.

1. He may enlighten our minds by enlarging our faculties; so that, though we are not conscious of any special influence, we see clearly what is the right and wise course to pursue.

2. He may inspire us with such promptings that we feel assured that we are being moved by his own hand.

3. He may, by his providential ordering, shut us out from, or shut us up to, the path in which he would not, or would, have us walk. It is for us to inquire reverently what is his will, which way he does not desire us to take, when he calls us to preach the gospel, and then promptly and cheerfully to obey.

II THE APPEAL FROM MAN. (Ver. 9.) Thin vision appeared to Paul In the night." We need not wait for the night in order to have a vision and to hear a voice, in which men will cry, "Come over and help us." If we had but the car to hear" the still, sad music of humanity," we should have borne to us on every wind the pitiful plaint of the sin-stricken children of men. We should hear:

1. The cry of conscious spiritual distress. There are those who know the hollowness of their old superstitions, or are vainly looking out for the truth; from those who are groping in the darkness, we may well hear the cry," Who will lead us into the light of life?

2. The prayer of inarticulate distress. There are countless multitudes that hunger and thirst for they know not what. They have empty, aching, longing hearts, with boundless-capacities. These hearts are unfilled, unsatisfied, and they are inarticulately but earnestly pleading for the bread of life, of which if any man cat he shall never hunger more. There are also the vast multitudes of the suffering of the sick, of the lonely, of the disappointed, of the bereaved. These are praying us, with silent but strong supplication, to send the knowledge of the Divine Comforter, of him who alone can bind up the broken heart and heal its wounds.

3. The appeal of pitiful degradation. The advocates of slavery used to contend for lack of better argument that those who were in bonds were contented with their condition. As if this were not the very heaviest indictment against the cause they pleaded! Surely the fact that slavery made men and women satisfied with degradation and dishonor was the most damaging impeachment which could be framed! And it is the fact that so many thousands of those who were created for purity, wisdom, worship, righteousness, eternal life, are satisfied with the darkness and death of sin, it is this which constitutes the most eloquent appeal to take them thatenlightening truth which will awake them from their shameful apathy, inspire them with a manlier and nobler hope, and satisfy them with a treasure which cannot fade, with a joy that abides for ever, with a life which is eternal and Divine. Unchristianized humanity stands ever before the eyes of a living Church and pleads with a powerful if not a passionate entreaty, "Come over and help us! C.

Vers. 6-10. A true epoch in the history of the gospel: advance from Asia to Europe.

I SUPERNATURAL GUIDANCE LED THE WAY.

1. The messengers naturally inclined to continue their work within narrower limits. Much against advancing West. Unknown region. Great demands in the more educated heathenism of Europe. Possibly the Jewish element was powerful in Asia, and therefore some religious basis to work upon. But all such considerations put aside when the mind of the Spirit manifested.

2. The Spirit of Jesus clearly pointed the way Westward, whether by miraculous indications, or by providential circumstances too plain to be misunderstood. Troas was reached in a waiting, inquiring state of mind.

3. The decisive commandment was given by vision to Paul. Not a mere dream, but a prophetic vision, which, being accompanied by a supernatural impression of its Divine origin and meaning, left no doubt on the mind.

II THE CHANGE OF THE SPHERE OF LABOR from Asia to Europe fruitful in results.

1. On the Gentile world in the direct assault on heathenism in its stronghold.

2. On the character of Paul himself. He was fitted for a higher work than preaching to the semi-barbarous tribes of Asia Minor where great as the success was, it would be necessarily almost limited to the region where it was obtained. To touch Greece was to open a thousand doors to the world at large.

3. On the development of the Christian Church. It was necessary that Christianity should reveal to the world its superiority to all merely human systems of philosophy; that it should satisfy the intellectual as well as the spiritual wants of man. Had Paul never visited Europe, we should not have had his Epistles to the Romans and Corinthians, nor probably that to the Ephesians; for his own views of the Church were raised to a higher level by his contact with the larger world of thought and life. R.

Vers. 6-12. The Spirit"s course.

It may be laid down as a canon, that the facts marking periods of special gifts and special inspiration and special "dispensations" point to principles available for other periods in the whole history of the Church and the world. What might otherwise seem among the driest historical or sometimes almost geographical statements are accordingly threaded together by an invisible bond of connection, which lends them abundant interest. And here, from the apparently bare narration that is given us of where Paul and Silas went, where they did not go, and where they wished to go but were overruled, we may learn

I THE REALITY OF THE SPIRIT"S PROFFERED CONDUCT OF THE CHURCH.

II THE ABSOLUTE ERROR INVOLVED IN NOT SEEKING, OR NOT FOLLOWING, THE TRACKS OF THE SPIRIT.

III THE CLEAR DIRECTION THE SPIRIT MAY BE RELIED ON TO GIVE TO A REALLY FERVENT LOVE, EARNEST PURPOSE, AND ACTUAL ZEAL.

IV THE CONFIDENCE THAT MAY BE INSPIRED, AMID ALL THE WEAKNESS OF A MERE HUMAN HEART, IN THE UNERRING AND UNFAILING ACHIEVEMENTS OF THE SPIRIT.

V THE "COMFORT OF THE HOLY SPIRIT" FOR THOSE WHO SURRENDER THEIR GOINGS AND THEMSELVES TO HIS LEADING. Devout musings, holy feelings, and right resolves will be as much and more to them than" vision" or dream? Nor would that comfort be least gratefully felt and acknowledged, when across the famed straits Paul heard an unusual voice, in the accents of an all too unusual prayer. At a moment"s glance he saw why he had been prevented from halting, nor suffered to turn to the right hand or to the left, that he might the rather now come direct to Europe, and there preach and plant the gospel. And to see the meaning of all was comfort and "joy of faith" for him. B.

Vers. 6-10. The leadings of the Holy Ghost.

Apart from any doctrine of the personality and work of the Holy Spirit, there is a practical realization of his presence, and gracious working in us and by us, which is a source of continuous strength and comfort to the believer. It is this which we find illustrated in the passage now before us. The apostolic conception of the Holy Ghost has not been adequately studied apart from doctrinal theories. It is forgotten that the apostles were Jews, and that help towards the apprehension of this Divine gift and indwelling they must have sought in their Old Testament associations. The Spirit of God in the prophets must have been to them the model and the foreshadowing of their larger gift. And this must have been their chief thought. All Christ"s people are prophets; the Spirit of God dwells in them all, and is the Inspiration of all they say and the Guide of all they do. Their idea of the old prophets is well expressed by St. Peter, (1Pe_1:21) "Holy men of God spake as they were moved by the Holy Ghost;" and his words precisely convey the idea which is to be entertained concerning the apostles and first missionaries. In the passage before us the Holy Ghost as the actual present Guide of the apostles, directing them where they may go and where they may not go, is presented to us. Lives that are truly and fully consecrated to the service of the Lord Jesus Christ are taken out of men"s own control and committed to the charge of the Holy Spirit; and those who realize such a full consecration find no practical difficulty in following the Divine lead. Reviewing the incidents narrated in these verses, it will be seen that St.. Paul expected no external revelations and no miraculous guidances. In whatever way he realized the presence and the guidance of the Holy Spirit, it was a way in which we may realize it too; and we may set forth two of the ways which are common features of Divine leading in all generations.

I THE HOLY GHOST LEADS BY INWARD IMPULSES. Men"s actions are decided upon more subtle motives and considerations than they usually imagine. Perhaps it would be found that very few of them depended upon decisions of the intellect. Some result from careful judgment; some from self-will or passion; some from emotion; and into many men are led by the passing influences of the hour. Men are acted upon by many influences, which reach the mind, the heart, or the will. But the supreme inward influence is that of the Divine Spirit. He has access to every part of our inward being. He can

(1) suggest thought for consideration;

(2) direct the judgment to wise decisions;

(3) move the will to fitting resolves;

(4) tone the feelings to right harmonies;

(5) and preside over the plans which are formed.

It is by missing this relation of the Holy Ghost to the very springs of action within us, that men Christian men so often doubtingly ask, But how can we know that we are doing what God would have us do?" Openness to God"s inward lead is surely followed by God"s response in an inward leading; and when we are set right towards God we may feel sure that the decisions of our judgment and the resolves of our will are divinely controlled and ordered. St. Paul followed the inward feeling that he must not go into Mysia, etc.

II THE HOLY GHOST LEADS THROUGH PROVIDENTIAL CIRCUMSTANCES. These will always be found to match the inward leadings, and they help to give us assurance that we are following in the way that we should go. Nothing is more surprising in our lives than the opening of providential doors. If we will but

(1) wait,

(2) watch, and

(3) pray,

the path will surely clear before us, and the Divine finger point us, and the Divine voice in circumstances say, "This is the way, walk ye in it." We may, on this matter, fall into errors which may seriously depress us.

1. We may mistake providences for accidents, and so fail to see God in them.

2. We may cherish the unbelieving notion that God does not work by

things.

1. We may take up notions of natural law which deprive us of faith in God"s living working.

2. And we may fail to wait for God"s providential openings, and try to force our own way; so grieving that Holy Spirit which dwelleth in us. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And having gone through Phrygia - And spoken there what was sufficient, as well as in the region of Galatia, being forbid by the Spirit (probably by an inward dictate) to speak as yet in the proconsular Asia, the time for it not being come.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Observe here, How the apostle and his companions had a desire and design to propagate the gospel in several provinces, but were forbidden by a secret impulse of the Holy Spirit.

Learn thence, That the frustrating our attempts, and disappointing our designs to preach the gospel to particular places, which we were purposed to go unto, doth sometimes arise from the Holy Ghost: the apostle intended to go into Bithynia, but the Spirit suffered him not. The very journeyings of the apostles, and first preachers of the gospel, as well as their divine exercises, were all ordered by the wisdom and will of God; they might neither speak, nor act, nor walk, but according to divine directions: They were forbidden by the Holy Ghost to preach the word in Asia. Thus Almighty God at pleasure orders the candle of the gospel to be removed out of one room into another, sends it from one place and people to another, and accordingly ought all places and persons to prize it highly, and improve it faithfully.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

6. We find here Paul again travels through Galatia and Phrygia, where he had preached the gospel about A. D. 35-38, during his stay at Tarsus, whither he was sent by the brethren at Jerusalem to save his life. “Being forbidden by the Holy Ghost to speak the word in Asia.” This was from the simple reason that God wanted him now to leave Asia, where he had spent all his life, go and establish the gospel in Europe.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

6-8. The neighboring cities of Derbe and Lystra, where Paul was joined by Timothy, constituted the limit of his former tour with Barnabas into this region of country. He makes them now the starting point for an advance still further into the interior, and to the western extremity of Asia Minor. (6) " Now when they had gone through Phrygia and the district of Galatia, being forbidden by the Holy Spirit to speak the word in Asia, (7) they went to Mysia, and attempted to go on through Bythinia, and the Spirit did not permit them. (8) So passing by Mysia they went down to Troas. "

From this hurried sketch of the tour through Phrygia and Galatia, it might be inferred that nothing of special interest occurred during its progress. But we learn from Paul himself that it was far otherwise in Galatia. In his epistle to the Churches there, he lifts the vail of obscurity thrown over this part of his life, and brings to light one of the most touching incidents in his eventful career. More than one congregation sprang up under his personal labors there, who owed their knowledge of salvation to an afflicting providence affecting himself. He writes to them: "You know that on account of infirmity of the flesh I preached the gospel to you at the first." This statement does not mean merely that he was suffering in the flesh at the time; but the expression di asthenian indicates that the infirmity was the cause which led him to his preaching to them. The infirmity was evidently that "thorn in the flesh, the messenger of Satan to buffet him," which he had prayed in vain to the Lord to take from him. For he says to them: "My temptation which was in my flesh you despised not, nor rejected, but received me as an angel of God, even as Christ Jesus." It is probable that he had intended to pass through this region without stopping, but some unusual violence of the humiliating and irritating malady compelled him to forego the more distant journey, and make some stay where the Word was so gladly received by these brethren. Though Paul felt that strangers like these would be likely to despise him and reject him, on perceiving the malady with which he was afflicted, yet this people listened to his annunciation of eternal truth as if they heard an angel of God, or Jesus Christ Christ himself. His distress of mind and weakness of body were calculated to give a mellower tone to his preaching, and to awaken a livelier sympathy in truly generous hearts, and such was the effect on them. He says: "I bear you witness, that if it had been possible, you would have plucked out your own eyes and have given them to me." Thus, out of the most unpropitious hour in which this faithful apostle every introduced the gospel to a strange community, the kind providence of God brought forth the sweetest fruits of all his labors; for there are no other Churches of whose fondness for him he speaks in terms so touching. This serves to illustrate the meaning of the Lord's answer, when Paul prayed that the thorn might depart from his flesh: "My favor is sufficient for you; for my strength is made perfect in weakness." His weakest hour, wherein he expected to be despised and rejected, he found the strongest for the cause he was pleading, and the most soothing to his own troubled spirit. It was experience like this which enabled him, in later years, to exclaim, "Most gladly, therefore, will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake; for when I am weak, then am I strong."

Paul's own judgment seems to have been much at fault, during this period, in reference to the choice of a field of labor. Contrary to his purpose, he had been delayed in Galatia, "on account of infirmity of flesh;" and then, intending to enter the province of Asia, of which Ephesus was the capital, he was "forbidden by the Holy Spirit to speak the Word there." Finally they attempted to go into Bythinia, "and the Holy Spirit did not permit them." Feeling his way around the forbidden territory, he finally went down to Troas, on the shore of the Ægean Sea.

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

6–10. When they had gone throughout Phrygia. This was a Roman province west of Lycaonia in Asia Minor, running down to the seacoast of the Ægean Sea. Galatia lay on the north of Lycaonia, and was entirely in the interior. It received its name from a settlement of Gauls, an offshoot of a Gallic invasion of Greece in the third century before Christ. It became a Roman province in a.d. 26. No record is made here of the results of this tour, but as we elsewhere learn of numerous churches in Galatia shortly after this, we are justified in the inference that they were planted at this time. Forbidden … to preach the word in Asia. By Asia is meant, not the great quarter of the world so named, but the province so called by the Romans, of which Ephesus was the capital. The Spirit now had other work for them. In the same way they were kept from going into Bithynia, the province on the Black or Euxine sea, north of Galatia, and hence turned westward through Mysia to the sea-coast at Troas. This city was about four miles from the site of ancient Troy, and was a transit harbor for those who crossed from Asia to Macedonia, or Greece.

A vision appeared. Like Peter's vision at Joppa, it was a revelation. Like Peter's, it called him to labor in fields before unentered. A man of Macedonia. Macedonia proper lies to the north of the Ægean Sea, within a few hours sail of Troas. This ancient kingdom, under Philip and Alexander, had first absorbed all Greece, then conquered Persia and spread the Grecian language and customs over all western Asia. In turn it had fallen before the Romans, and was now a Roman province. It had a number of large cities, but Thessalonica was the Roman capital.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Phrygia

This is a region in Asia. See how you translated this name in Acts 2:10.

they had been forbidden by the Holy Spirit

This can be stated in active form. AT: "the Holy Spirit had forbidden them" or "the Holy Spirit did not permit them" (See: Active or Passive)

the word

Here "word" stands for "message." AT: "the message about Christ" (See: Metonymy)

When they came

Here "came" can be translated as "went" or "arrived." (See: Go and Come)

Mysia ... Bithynia

These are two more regions in Asia. (See: How to Translate Names)

the Spirit of Jesus

"the Holy Spirit"

they came down to the city of Troas

The phrase "came down" is used here because Troas is lower in elevation than Mysia.

they came down

Here "came" can be translated as "went." (See: Go and Come)

translationWords

Paul

Galatia

Holy Spirit

preach

word

Asia

Jesus

Troas

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

6. διῆλθον with אABCDE. Vulg. ‘transeuntes.’

6. διῆλθον δέ, and they passed through. The reading διελθόντες of the Text. recept. is probably due to the participle which immediately follows and has no conjunction.

τὴν Φρυγίαν καὶ Γαλατικὴν χώραν, Phrygia and the region of Galatia. This was scarcely the direction, so far as population was concerned, which would have been chosen by them of their own accord, but the inner admonition of the Holy Ghost kept them from entering Proconsular Asia. The news of the events at Jerusalem on the Day of Pentecost were known to some in Phrygia already (Act 2:10), but of Galatia the history has yet made no mention, though we know from St Paul’s Epistle to that Church that he afterwards had the warmest interest in and greatest anxiety concerning the Christians there, among whom Judaizers wrought like mischief with that done in Antioch. From some expressions of St Paul (Gal 4:19) it seems likely that it was from his own preaching at this time that Churches in Galatia were founded.

κωλυθέντες, having been forbidden. As they had been forbidden the one route they went by the other. St Luke says little about the events in this part of the journey, probably because he was not of the company, for his language below (Act 16:10) seems to shew that he only joined St Paul at Troas.

Chrysostom’s reflection on the hindrance here spoken of is: διατί μὲν οὖν ἐκωλύθησαν, οὐ λέγει. ὅτι δὲ ἐκωλύθησαν εἶπε, παιδεύων ἡμᾶς πείθεσθαι μόνον καὶ μὴ ζητεῖν τὰς αἰτίας.

ἐν τῇ Ἀσίᾳ, in Asia. See note on Act 2:9.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

6-9.] This very cursory notice of a journey in which we have reason to think so much happened,—the founding of the Galatian and Phrygian churches (see ch. 18:23, where we find him, on his second visit, στηρίζων πάντας τοὺς μαθητάς); the sickness of the Apostle alluded to Gal 4:13; the working of miracles and imparting of the Spirit mentioned Gal 3:5; the warmth and kindness of feeling shewn to Paul in his weakness, Gal 4:13-15,—seems to shew that the narrator was not with him during this part of the route; an inference which is remarkably confirmed by the sudden resumption of circumstantial detail with the use of the first person, at ver. 10.

6. Φρυγίαν] There were two tracts of country called by this name: ‘Phrygiam utramque (alteram ad Hellespontum, majorem alteram vocant).… Eumeni restituerunt.’ Livy, xxxviii. 39. It is with ‘Phrygia Major’ that we are here concerned, which was the great central space of Asia Minor, yet retaining the name of its earliest inhabitants, and on account of its being politically subdivided among the contiguous provinces, impossible to define accurately (see C. and H. i. p. 280, note 1).

The Apostle’s route must remain very uncertain. It is probable that he may have followed the great road (according to his usual practice and the natural course of a missionary journey) from Iconium to Philomelium and perhaps as far as Synnada, and thence struck off to the N.E. towards Pessinus in Galatia. That he visited Colossæ, in the extreme S.W. of Phrygia, on this journey, as supposed by some, and maintained with some ingenuity by Mr. Lewin (Life and Epistles of St. Paul i. 191 ff.), is very improbable (see Wieseler, Chron. d. Apostgsch. pp. 28 ff.).

Γαλατικὴν χ.] The midland district, known as Galatia, or Gallo-græcia, was inhabited by the descendants of those Gauls who invaded Greece and Asia in the third century b.c., and after various incursions and wars, settled and became mixed with the Greeks in the centre of Asia Minor. They were known as a brave and freedom-loving people, fond of war, and either on their own or others’ account, almost always in arms, and generally as cavalry. Jerome (in the introduction to book ii. of his comm. on Galatians, vol. vii. p. 429) says that their speech was like that of the Germans in the neighbourhood of Treves: and perhaps Λυκαονιστί, ch. 14:11, spoken of the neighbouring district, may refer to this peculiardialect. But Greek was extensively spoken. They were conquered by the consul Cn. Manlius Vulso, 189 b.c. (Livy xxxviii. 12, see 1 Macc. 8:2), but retained their own governors, called as before tetrarchs, and afterwards kings (for one of whom, Deiotarus, a protégé of Pompey’s, Cicero pleaded before Cæsar); their last king, Amyntas, passed over from Antony to Augustus in the battle of Actium. Galatia, after his murder, a.d. 26, became a Roman province. The principal cities were Ancyra,—which was made the metropolis of the province by Augustus,—Tavium, and Pessinus: in all, or some of which, the Apostle certainly preached. He was detained here on account of sickness (διʼ ἀσθένειαν τῆς σαρκός, Gal 4:13). See further in Prolegg. to Gal. § ii.

κωλυθέντες] By some special intimation, like that in ch. 13:2.

Ἀσίᾳ] This name, applied at first to the district near the river Cayster in Lydia (Ἀσίῳ ἐν λειμῶνι, Καϋστρίου ἀμφὶ ῥέεθρα, Hom. Il. β. 461), came to have a meaning more and more widely extended, till at last it embraced, as at present, the whole vast continent, forming one of the quarters of the globe. But we never find this meaning in Scripture. The Asia of the Acts is not even our Asia Minor,—which name is not used till Orosius (i. 2, p. 16) in the fourth century a.d.,—but only a portion of the western coast of that great peninsula. (A full account of the history of the territory and its changes of extent will be found in C. and H., i. pp. 275 ff., and in Wieseler, pp. 32-35. I confine myself to its import in the Acts.) This, which was the Roman province of Asia,—Asia Propria, Plin. v. 28,—as spoken of in the Acts, includes only Mysia, Lydia, and Caria,—excluding Phrygia (ch. 2:9 and here: 1Pe 1:1 it must be included) as in Pliny l. c.,—Galatia, Bithynia, Cilicia, Pamphylia, Lycia. See ch. 19:26, &c.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Asia. See on ch. Act 2:9.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.