Exegetical and Hermeneutical Commentary of Acts 16:9
And a vision appeared to Paul in the night; there stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us.
9. a vision appeared ] So also to Ananias (Act 9:10). Cp. also Act 10:3; Act 10:17; Act 10:19, Act 11:5, Act 12:9, Act 18:9. This was a part of the fulfilment of the prophecy of Joel about which St Peter spake on the day of Pentecost (Act 2:17).
a man of Macedonia ] The words which he spake made clear his nationality.
Fuente: The Cambridge Bible for Schools and Colleges
And a vision – See the notes on Act 9:10.
There stood a man – etc. The appearance of a man who was known to be of Macedonia, probably by his dress and language. Whether this was in a dream, or whether it was a representation made to the senses while awake, it is impossible to tell. The will of God was at different times made known in both these ways. Compare Mat 2:12; note, Act 10:3. Grotius supposes that this was the guardian angel of Macedonia, and refers for illustration to Dan 10:12-13, Dan 10:20-21. But there seems to be no foundation for this opinion.
Of Macedonia – This was an extensive country of Greece, having Thrace on the north, Thessaly south, Epirus west, and the Aegean Sea east. It is supposed that it was populated by Kittim, son of Javan, Gen 10:4. The kingdom rose into celebrity chiefly under the reign of Philip and his son, Alexander the Great. It was the first region in Europe in which we have any record that the gospel was preached.
And help us – That is, by preaching the gospel. This was a call to preach the gospel in an extensive pagan land, amid many trials and dangers. To this call, notwithstanding all this prospect of danger, Paul and Silas cheerfully responded, and gave themselves to the work. Their conduct was thus an example to the church. From all portions of the earth a similar call is now coming to the churches. Openings of a similar character for the introduction of the gospel are presented in all lands. Appeals are coming from every quarter, and all that seems now necessary for the speedy conversion of the world is for the church to enter into these vast fields with the self-denial, the spirit, and the zeal which characterized the apostle Paul.
Fuente: Albert Barnes’ Notes on the Bible
Verse 9. A vision appeared to Paul in the night] Whether this was in a dream, or whether a representation made to the senses of the apostle, we cannot tell. A man of Macedonia appeared to him, and made this simple communication, Come over into Macedonia, and help us.
Some suppose that the guardian angel of Macedonia appeared to St. Paul in a human shape; others, that it was a Divine communication made to his imagination in a dream.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
A man; an angel in the appearance and likeness (in habit and demeanour) of one of that country.
Macedonia; a Grecian province in Europe, extending to the Archipelago.
Help us; as to our souls, with the saving light of the gospel: God sends the ministers of the gospel to help such as would otherwise perish: with the gospel, salvation comes.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9, 10. a vision appeared to Paul inthe nightwhile awake, for it is not called a dream.
There stood a man ofMacedonia, and prayed him, saying, Come over into Macedonia, and helpusStretching his eye across the gean Sea, from Troas on thenortheast, to the Macedonian hills, visible on the northwest, theapostle could hardly fail to think this the destined scene of hisfuture labors; and, if he retired to rest with this thought, he wouldbe thoroughly prepared for the remarkable intimation of the divinewill now to be given him. This visional Macedonian discovered himselfby what he said. But it was a cry not of conscious desire forthe Gospel, but of deep need of it and unconsciouspreparedness to receive it, not only in that region, but, wemay well say, throughout all that western empire which Macedoniamight be said to represent. It was a virtual confession “thatthe highest splendor of heathendom, which we must recognize in thearts of Greece and in the polity and imperial power of Rome, hadarrived at the end of all its resources. God had left the Gentilepeoples to walk in their own ways (Ac14:2). They had sought to gain salvation for themselves; butthose who had carried it farthest along the paths of naturaldevelopment were now pervaded by the feeling that all had indeed beenvanity. This feeling is the simple, pure result of all the history ofheathendom. And Israel, going along the way which God had marked outfor him, had likewise arrived at his end. At last he is in acondition to realize his original vocation, by becoming the guide whois to lead the Gentiles unto God, the only Author and Creator ofman’s redemption; and Paul is in truth the very person in whom thisvocation of Israel is now a present divine reality, and to whom, bythis nocturnal apparition of the Macedonian, the preparedness of theheathen world to receive the ministry of Israel towards the Gentilesis confirmed” [BAUMGARTEN].This voice cries from heathendom still to the Christian Church,and never does the Church undertake the work of missions, nor anymissionary go forth from it, in the right spirit, save in obedienceto this cry.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And a vision appeared to Paul in the night,…. Either in a dream, or, it may be, when he was awake:
there stood a man of Macedonia; an angel in the form of a man; the Syriac version reads, “as a man of Macedonia”, and who might appear in a Macedonian habit, or speak in the Macedonian language; or the apostle might conclude him to be so, from his making mention of Macedonia, as the place where he requested him to come, and assist:
and prayed him, saying, come over into Macedonia; Macedonia was a very large country in Europe; which formerly consisted, as Pliny o says, of a hundred and fifty people, or nations, and was called Emathia; it took its name of Macedonia from Macedo, a son of Jupiter, and of Thyd, a daughter of Deucalion: according to Ptolomy p it had on the north Dalmatia, superior Mysia and Thracia; on the west, the Ionian sea; on the south Epirus; and on the east, part of Thracia, and the gulfs of the Aegean sea. It had formerly other names besides Emathia and Macedonia, as Mygdonia and Edoma, and is now called Albania or Ronnelli. Troas, where the apostle now was, when he had this vision, was just by the Hellespont, over which he must go to Macedonia; and therefore the Macedonian prays him to “come over”, adding,
and help us; by praying and preaching, to pull down the kingdom of Satan, to destroy superstition and idolatry, to enlighten the eyes of men, and turn them from darkness to light, from the power of Satan to God, and save them from utter ruin and destruction. This shows what a miserable condition this country was in; and that God had some chosen people among them to gather in, whose time was now come; and of what use and service the angels, Christ’s ministering spirits, are, who are helpful in weakening the kingdom of Satan, and advancing the interest of Christ, and in spreading his Gospel, and particularly in directing the ministers of it where to preach it; though it follows not from hence, that this angel presided over the whole country, and was their tutelar angel, as some think.
o Hist. Nat. l. 4. c. 10. p Geograph. l. 3. c. 13.
Fuente: John Gill’s Exposition of the Entire Bible
A vision (). Old word, eleven times in Acts, once in Mt 17:9. Twice Paul had been hindered by the Holy Spirit from going where he wanted to go. Most men would have gone back home with such rebuffs, but not so Paul. Now the call is positive and not negative, to go “far hence to the Gentiles” (22:21). He had little dreamed of such a call when he left Antioch. Paul’s frequent visions always came at real crises in his life.
A man of Macedonia ( ). Ramsay follows Renan in the view that this was Luke with whom Paul had conversed about conditions in Macedonia. Verse 10 makes it plain that Luke was now in the party, but when he joined them we do not know. Some hold that Luke lived at Antioch in Syria and came on with Paul and Silas, others that he joined them later in Galatia, others that he appeared now either as Paul’s physician or new convert. Ramsay thinks that Philippi was his home at this time. But, whatever is true about Luke, the narrative must not be robbed of its supernatural aspect (Acts 10:10; Acts 22:17).
Was standing ( ). Second perfect active participle of , intransitive, periphrastic imperfect. Vivid picture.
Help us ( ). Ingressive first aorist active imperative of (, ), to run at a cry, to help. The man uses the plural for all including himself. It was the cry of Europe for Christ.
Fuente: Robertson’s Word Pictures in the New Testament
1) “And a vision appeared to Paul in the night.” (kai orama dia nuktos to Paulo ophthe) “And a vision appeared to Paul through or during the night;” It was more than a merely intelligible dream, more than a recallable dream, as He spoke to Abraham, Gen 15:11; to Daniel, Dan 8:2; to Saul, Act 9:11-12; to Cornelius, Act 10:3. God who spoke to men, called men, communicated with them in various ways in olden times, now speaks thru His Spirit in harmony with His Word, Heb 1:1-3; 2Ti 3:16-17; Rom 8:16-17; 1Jn 4:1-3; 1Jn 4:13.
2) “There stood a man of Macedonia, and prayed him,” (aner Makedon tis en hestos kai paralkalon auton) “A certain Macedonian man was standing (in the vision) and beseeching him,” appealing or beckoning him; Was it the Philippian jailer who was later to be saved? Or was it Luke, a Greek Doctor, thought to have been a native of Macedonia, though his medical schooling may have led him to Tarsus, where he attended school with Paul, and later to Judea where he met the Master? No one knows, Act 16:30-34; Luk 1:1-3; Act 1:1-4.
3) “Saying, Come over into Macedonia and help us.” (kai legon diabas eis Makedonian boetheson hemin) “And repeatedly saying, crossing (coming over) into Macedonia, help us,” aid us, assist us. The Grecian art and philosophy did not fill the spiritual needs of the Grecians of the Macedonia Province, They needed Christian help; they asked for it; they received it, Mat 7:7; Luk 11:9; Jer 29:13; Act 17:27; Joh 6:37. See also Mat 9:36-38; Rom 10:14-15.
Fuente: Garner-Howes Baptist Commentary
−
9. A vision by night. The Lord would not that Paul should stay any longer in Asia; because he would draw him into Macedonia. And Luke expresseth the manner of the drawing, that a man of Macedonia appeared to him by night. Where we must note that the Lord did not always observe the same manner of revelation, because divers kinds are more convenient for confirmation. And it is not said that this vision was offered in a dream, but only in the night season. For there be certain night visions which men see when they be awake. −
Help us. This speech setteth forth the ministry committed to Paul. For, seeing that the gospel is the power of God to salvation, ( Rom 1:16,) those which are the ministers of God are said to help those who perish; that having delivered them from death, they may bring them unto the inheritance of eternal life. And this ought to be no small encouragement for godly teachers to stir up the heat of their study and desire, when they hear that they call back miserable souls from destruction, and that they help those who should otherwise perish, that they may be saved. Again, all people unto whom the gospel is brought are taught reverently to embrace the ministers thereof as deliverers, unless they will maliciously reject the grace of God; and yet this commendation and title is not so translated unto men, that God is robbed even of the best part of his praise; because, though he by his ministers give salvation, yet is he the only author thereof, as if he reached out his hands to help. −
Fuente: Calvin’s Complete Commentary
AN APOSTLE S INSPIRING DREAM
Act 16:9-10.
IT is a wonderful Scripture! It is a day and night out of the life of the most wonderful Apostle and Preacher this world-conquering faith has ever knowneven Paul. He had recently discovered Timothy, the son of a Jewess and a Greek. He had made of him a traveling companion, and with him had gone through the cities, delivering the decrees of God, ordaining elders at Jerusalem, strengthening the churches in the faith; and seeing a host of converts in every place. And when they had finished the region of Phrygia and Galatia, and were come over against Mysia, and thought to go to Bithynia; the Spirit of Jesus suffered them not, but directed them to Troas.
Weary and worn they sought the rest of the night; but sleep does not always come to the exhausted man, and if it does, labors are not thereby at an end, for while the body is bound by slumber, the mind is intensively active, and the plans and purposes of life may be running on, prosecuting to the point of both mental and physical exhaustion.
We invite attention, therefore, to three things: The Apostles Dream, The Macedonian Desire, and The Divine Direction.
THE APOSTLES DREAM
A vision appeared to Paul in the night.
The day thoughts determine the nights dream. This rule has its exceptions! There are dreams that we find ourselves unable to link up with anything that we ever thought or felt in our waking hours, with anything that ever remotely touched even the winged imagination. Father Ryan writes:
To the lovely land of dreams,Where what is meets with what seems Brightly dim; dimly bright,Where the suns meet stars at night,Where the darkness meets the light Heart to heart, face to face,In an infinite embrace.
Mornings break,And we wake,And we wonder where we went In the bark Thro the dark,But our wonder is mis-spent;For no day can cast a light On the dreamings of the night.
And yet, the rule is that the thoughts of the day influence the visions of the night, and if a man has been living upon a high plane and holding communion with Him who dwells in the heavenlies, it is not a matter of surprise that when sleep has come the spirit goes on with its communion, and receives its revelation, for, as the same Father Ryan wrote:
Ah! dreams of such a lofty reachWith more than earthly fancies fraught,That not the strongest wings of speech Could ever touch their lowest thought.
You have heard of the young American art student, who sat in a National Art Gallery in Europe and tried to copy a famous painting by one of the old masters. For weary days he had patiently wrought at the easel with poor results. One day as he sat before his easel, overcome with weariness, he slept; and as he slept he dreamed that the spirit of the old master came and possessed him, and seizing a fresh piece of canvas he rapidly reproduced the masterpiece before him. And, from the hour of the dream, he was indeed capable as never before, even as Paul from the hour of this dream burned with more missionary enthusiasm than had ever characterized his consecrated past.
But in passing we note another fact:
The Apostles design was crossed by the direction of Providence. They assayed to go into Bithynia; but the Spirit suffered them not. To Macedonia instead they were Divinely directed. That little touch in the Apostles life is a revelation both of his character and of his consecration. The church has in it all too many people who never consult any opinion beyond their own, or take counsel from any source higher than the human mind. Such people often pride themselves on their judgment, talk of themselves as conservative, emphasize the fact that a man ought to see a subject from every side before he acts, request time for deliberation, excoriate people that leap into this, that and the other, and denominate those who dream great dreams and attempt great things as visionaries. Such men would never undertake anything that did not approve itself to their judgment, no matter what God said. Such people live by sight and take little stock in what others call faith. They trust the testimony of the five senses, but smile at the idea that the Spirit of God is even capable of speech.
Such men never accomplish the greatest things; such men are never world conquerors, and in the nature of the case never can be. They are fitted for a little prattling round! They can grow flowers in the front yard and table luxuries in the back yard; they can keep the lawn mown until the hair on the minks back is not more smooth; they can win out at the country fair with the finest basket of fruit, but they can never go far afield. A Cromwell can say, I bless God I have been inured to difficulty, and I testify that I have never found God failing when I truly trusted Him. And a greater than Cromwellthe Commander of all centuries and all countriescould say, Be of good cheer, I have overcome the world, and raise the question, What is the victory that overcometh the world? and answer it, Even your faith. Paul had the spirit of a Cromwell and the Spirit of the Christ, and when the providential plan crossed the Apostles path he put no trust in his little human inventions, or plans, or desires, but swung about and took the course the Holy Ghost hinted. Such a man is fitted to be an apostle of the faith of Jesus Christ, a Captain in the army that is to know conquest to the uttermost parts of the earth.
Paul knew what some men forget, namely, this:
The Divine plan always exceeds even an Apostles purpose. If asked today, What is the greatest lesson that the Christian can learn? I should be compelled to witness that it is in this very suggestion: The Divine plan exceeds the best that is in the human mind. Peace and power are the portion only of those who reach the point where they are fully persuaded that the Divine plan is the best one, and consequently surrender themselves in waiting for His manifestation and in working along the line of the Spirits suggestion. As the clay cannot fashion itself into a vision of beauty, but by yielding to the potters touch is appointed to honor, so man can accomplish more by letting God direct his energies and determine his destiny, than if he go forth in his own power. His will was not given him to oppose the Divine will but to discover the Divine will and do it. Tennyson knew a great deal of truth and he wrote some of it down when he said:
Our wills are ours, we know not how;Our wills are ours to make them Thine.
Jesus Christ Himself, with infinite wisdom as His portion, could say to God the Father, Lo, I come to do Thy will. And in that fact is found the explanation of His otherwise inexplicable life.
Horace Bushnell declares, The simple thought of a life which is the unfolding of the Divine plan is too beautiful, too captivating to suffer one indifferent or heedless moment. Living in this manner, every turn you experience will be a discovery to you of God, every change a token of His Fatherly counsel! Even your burdens and trials and losses and wrongs (for come they must and will) will be regarded by you as opportunities, coming that God may gird you for greater things, and that these are only a part of His own blessed plan.
We talk a great deal about the old Puritan fathers, and their proud descendants are quite ready to put away their Puritan religion; but the one thing that made them men of might was that same faith! They submitted everything to God, believed in the Divine plan above all else, and sought the same assiduously. When the fortunes of the army were low in the troubled days of 1648, and the officers of the army wanted to hold an inquiry into the matter, they did not appoint a commission, as we would do in this day, but a prayer meeting in Windsor instead, and Cromwell declared that was the sane thing to do. Now in the Church, when anything is wrong we appoint a time and place of a committee meeting instead. The meaning is that we want to get mens wisdom, but they wanted to find out the will of God. If your purpose is crossed by the Divine plan, put your purpose aside, for the Divine commission always exceeds the Apostles purpose. If you have desired to go to Bithynia, and God says Macedonia, give up your preference, adopt His appointment. The former would only prove a mistake if you made it; the latter will prove a revelation.
And in that revelation we find our second suggestion.
THE MACEDONIANS DESIRE
It was a representative speech. Come over into Macedonia and help us. Mark you, this Macedonians speech is in the plural. It is no personal appeal that he has to present, save as he identifies himself with his nations interest. He speaks for his neighbors; he speaks for his landa land that was lying in ignorance under the dominance of devils. Almost without exception God raises up in every generation and in every section some one man whose heart is big enough to take on the social and moral burdens of the people, and whose sympathies are wide enough both to see his neighbors need and sweep it with a great desire for help.
Such men are Gods prophets, as a rule, and to them alone did the poets words make appeal:
Somebody near you is struggling alone Over lifes desert sand;Faith, hope and courage together are gone;Reach him a helping hand;Turn on his darkness a beam of your light;Kindle, to guide him, a beacon-fire bright;Cheer his discouragement, soothe his affright, Lovingly help him to stand.
Somebody near you is hungry and cold;Send him some aid to-day;Somebody near you is feeble and old,Left without human stay.Under his burden put hands kind and strong;Speak to him tenderly, sing him a song,Haste to do something to help him along Over his weary way.
Dear one, be busy, for time flieth fast,Soon it will all be gone,Soon will our season of service be past,Soon will our day be done.Somebody near you needs now a kind word;Somebody needs help such as you can afford;Haste to assist in the Name of the Lord,There may be a soul to be won.
This appeal was addressed to a commissioned prophet. Paul was no ordinary man, not even a self-constituted philosopher. He was Gods man the man for the hour and the man for the need. I often think of what Newell Dwight Hillis said of the true prophet, namely this, If we ask history to instruct us, we shall see that every prophet foretelling new times has had three characteristics. He is a seer and sees clearly; he is a great heart and feels deeply; he is a hero and dares valiantly. But vision-power is the first and last gift. That vision and outlook God has given to every Moses and Elijah, to every John and Paul, and with instant skill they have laid the finger upon the diseased spot in the social life. But it is not enough that the seer has the vision that sees. * * What his mind sees his heart must also feel. No man who does not take the worlds sufferings into his very soul can ever speak to them with comforting words; and the one reason why the Apostle Paul could win men and women by the hundreds from sin to the Saviour was in the circumstance that he was Gods anointed Apostle, and God could make him such because his heart beat with sorrow for human woe and pain and ignorance and death.
This appointment emphasizes the power of personality. The Macedonian did not want Paul to send him a letter, even though he might have written one that equalled that which went to Corinth or to the Romans; he did not want Paul to send them a message of love, or to lay a hand upon the Gospel of Luke, or Matthew, or Mark, and forward it. He wanted him to come in person. It would not have been sufficient even for him to have sent Timothy. This Macedonian knew what men are more and more learning, viz., that personality is a great power in the world. Eloquently has John Watson voiced this fact for us, declaring that any cause can endure hardness, and will accomplish mighty results and retain the dew of its youth if only it is properly represented in a great-souled person. S. E. Herrick, speaking of John Calvin, says, There are some men like the Amazon, whose work refuses to be speedily absorbed or assimilated, for, though they have thrown themselves into the worlds common treasury of thought and experience, they still remain what they were before; so strong and vigorous are they that their personality abides. He thinks that Choate and Blackstone were such men in the realm of law; that Shakespeare and Milton were such men in the realm of poetry, Bacon and Newton in the realm of science, Raphael and Angelo in art. Certainly Paul was such a man in the work of the Church of God, and in Christs great field of conquestthe world. They wanted him.
At this moment the hope of China and of Africa and Japan and of the Isles is not more the Gospel we are sending them than the men who go as our representatives, and when history is complete, and our childrens children shall turn the pages of the same, there will be no prouder pages discovered than those that cover the character and accomplishments of those who have gone from us to the foreign fields to preach the everlasting Gospel of the Son of God, and to live in the midst of the natives, Christ and Him crucified.
But once again, this text involves
THE APOSTLES DIRECTION
And after he had seen the vision, immediately we endeavoured to go into Macedonia, assuredly gathering that the Lord had called us for to preach the Gospel unto them (Act 16:10).
In the cry of the man he heard the call of God. Why then should Christian young men and women get together and debate the question as to whether God had ever called them to the foreign field, when by it some of them mean that God has never spoken to them in any audible voice and said, I want you in Africa? Is it not true that the African himself, in his ignorance and squalor, and sin, turning his face away from his black land to the white man in pitiful appealthat his voice is the call of God? Did not the Samaritan properly interpret the Divine call when on his way to Jericho he saw at the roadside the man wounded and dying, and heard in that groan a voice from God? And is not this the very thing of which Christ Himself is speaking when in Matthews Gospel, the twenty-fifth chapter, He writes:
I was an hungred, and ye gave Me no meat: I was thirsty, and ye gave Me no drink: I was a stranger, and ye took Me not in: naked, and ye clothed Me not: sick, and in prison, and ye visited Me not.
Then shall they also answer Him, saying, Lord, when saw we Thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto Thee?
Then shall He answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to Me (Mat 25:42-45).
Yes, in the cries that are coming to us from the heathen nations of the earth, we are hearing the call of God. Their pitiful condition is His powerful appeal!
In his answer he involves his fellows. There is a singular change in the subject involved in this text. Without any apparent reason, it changes from singular to plural; the laws of grammar are well-nigh disregarded in obedience to the laws of the Spirit, for it read, And when he had seen the vision, straightway we sought to go forth into Macedonia. No man lives unto himself. Our influence is always felt by our fellows and our action is always determining their conduct. The man who never believes in foreign missions on the day of the offering will find an easy following, and the man who does believe in it and puts his prayers and thought and money into the redemption of black men and yellow men and red men, will carry with him others to this same Christ-like work. Paul was not alone, nor will any man long remain solitary who engages in such endeavor. Carey felt at first that he would never find fellowship in this service, but his alarm was without occasion; and Judson was at first discouraged, thinking that his influence was not felt anywhere, but it reached every continent and circled the world and brought into service tens of hundreds of his fellows, and millions of money.
The greatest need of every country, of every city, of every little community, is men who have heard the voice of God, and in answer to the same have made themselves leaders of their fellows. Dr. Marvin Vincent speaks of that game which we used to play as children, Follow the leader! and insists that it has an application to later life when great leaders in Christian thought and Christian endeavor and Christian conquest are not to be left to go alone. When Christ rose up to go to Jerusalem some of the disciples said, Then we also will go with Thee, and one of them made the remark which, after his baptism of the Spirit, he was able to fulfil, should it become needful, namely, I will die with Thee.
God give us men of great souls, for such men never move alone! When they answer the Macedonian cry their brethren will join them in going forth.
Finally,
The only instrument of help for Macedonia was the old Gospel. Knowing that God had called us to preach the Gospel unto them. Until this hour there is no other. Talk of the light of Asiait is in Christ! Talk of the illumination of Africait is with the Gospel! Talk of the redemption of IndiaThere is no other name, nor any other philosophy of the plan of salvation! Talk of the renewal of Japanit will never be until Japan is regenerated through the preaching of the Gospel! Talk about the salvation of the Isles of the Seathe old Gospel is the only thing that has ever wrought it, or ever will!
Oh, to give that to men! To send it to Japan, to India, to South America! To send it into the heart of China! This is indeed the opportunity of the century! We can afford to despise the lesser things that we may accomplish perfectly this larger thing.
One writes, We have read somewhere of a ship captain who passed a dismantled vessel that was sinking in mid-ocean. He saw the signals of distress; he heard the shrieks of men and women crowding its deck; yet he held his course though officers and men implored him to stop, and offered at the risk of their lives to rescue the people from the sinking ship. His vessel was freighted with a costly cargo, destined for a port where it was in great demand. Another vessel had sailed the same day, laden with a similar cargo, for the same port. Could he reach his destination a single day in advance, he would make enormous profits. Should his vessel be out sailed, another would gather in the wealth he coveted.
He sailed on. The ill-fated bark went down with its cargo of human life. He reached the port in time; he reaped the golden harvest; he bought the silence of those who witnessed his heartless deed; he ranked high in business circles; but he lived and died a miserable man. The memory of his crime tortured him by day and haunted his dreams by night. When storms swept the coast near by his princely mansion, he fancied he could hear in the wail of the winds the wild shrieks of the men and women he had abandoned to their fate. Often he would start from his sleep with the command on his lips to Lower the boat! only to feel the cold sweat of mortal agony on his brow, and the sharp tooth of remorse in his heart.
The sight of ocean became a reproach, for it was the sepulchre of those his selfishness had slain; and the sight that its distant surges brought to his ear seemed an accusing voice proclaiming his guilt. He sought a hiding-place in solitude; but the memory of that sinking ship peopled his quiet retreat with spectral forms, and haunted him back to the thoroughfares of life. His deed had passed beyond recall. The victims of his avarice were buried where no sounding line could reveal the mystery of that missing ship. His secret was safe in his own heart; but, like the sting of the worm that dieth not, he found no relief from its ceaseless pain. He must bear with him through time and to eternity the memory of his inhuman deed.
Other men are sailing over the ocean of life with their ships freighted with costly merchandise. Other vessels are floundering on the deep. The storms of passion or misfortune sweep the track of many a vessel, leaving it a helpless hulk upon the sea of life. The cry of human hearts, desperate amid their pains and perils, are going up for help. Sorrowing ones are on lifes ocean, with hearts and lives made desolate by their hands in mute appeal for sympathy and help. Boys and girls are tossing on that stormy sea, with no hearts to love them, and no hands to guide their erring steps aright. Young men are on that ocean, helpless moral wrecks, at the mercy of every gust of appetite and passion, drifting hopelessly on, unless some one sends a lifeboat to their relief. Women old and withered, and young and fair, are looking out for help beneath the lowering sky, and across a stormy sea. Some along in life are struggling feebly in the depths of poverty, and some, torn from the moorings of virtue by ruthless hands, have been abandoned to the unfeeling winds and waves of human life, without hope, unless some friends, tender and strong, shall lead them to Him who alone can say, Thy sins, which are many, are forgiven thee.
From men and women hungry, sick, and dying, the cry is ever going up for help. From men and women, feeding on the Dead Sea fruit of vicious pleasure, yielding the ashes of bitter pain, the cry for help is ever heard. From Christian and from heathen lands the voice of humanity in tones of deep despair is sending forth its cry, and Christ has laid, not on angels, but on men, the commission of their relief. His life was spent in doing good, and that example He has left as a sacred legacy to those who would follow in His steps. We are not living for ourselves alone, but every human being, whether in the depths of sorrow shrouded by ignorance, or sinking in the sea of sin, has a claim upon us as strong as that the dying thief had on the dying Saviour.
Fuente: The Bible of the Expositor and the Evangelist by Riley
(9) There stood a man of Macedonia.The term is probably used in its later sense as applied to the Roman province, which included Macedonia, properly so called, Illyricum, Epirus, and Thessaly, the province of Achaia including, in like manner, the whole of Southern Greece. The vision which St. Paul looked on explained to him all the varied promptings and drawings-back of his journey. This was the door that was to be opened to him. The faith of Christ was to pass from Asia to Europe, and the cry, Come over and help us, was to him as a call from the whole western world. In view of this, he did not now tarry to preach at Troas. Probably, indeed, as the next verse implies, that work had been already done.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9. A vision The Greek word does not indicate a dream, nor imply sleep, although these might be suggested by the phrase in the night.
A man of Macedonia Macedonia is the Greek province on the European shore opposite Troas. It was the realm of Philip of Macedon, the subduer, in spite of eloquent Demosthenes, of classic Greece, and the father of Alexander the Great, conqueror of Asia. It was by crossing this same Hellespont that Alexander went upon his career of Asiatic conquest.
This man in Paul’s night vision is the impersonation, or the representative angel, of this same conquering European Macedon. Grotius holds him to have been the angel of that nation, like the “prince of the kingdom of Persia,” and the “Michael” of Israel in Dan 10:13. Whether a real objective being or not, he is representative not so much of pagan Macedonia itself, as of the invisible Church of pagan Macedonia; that is, of the human souls in Europe’s moral twilight longing and struggling for the true light. (See our work on The Will, pp. 347-355.) Truly did such souls unconsciously call for Help! So Heber, in his beautiful missionary hymn, represents the cry of those who
“ Call us to deliver
Their land from error’s chain.”
Perhaps, indeed, this man is the Lord Jesus himself, identifying himself with the sighing sons of Macedon, longing to know the true way of salvation, (Act 16:17,) and likely to embrace it when presented, as at Saul’s first call he identified himself with his persecuted saints; and now he completes the call then commenced of this same Paul to the Gentile mission.
Come over Literally, crossing over, help us.
‘And a vision appeared to Paul in the night: There was a man of Macedonia standing, beseeching him, and saying, “Come over into Macedonia, and help us.” ’
The hindrances were soon explained by a vision in the night. It was the vision of a Macedonian pleading for help for his people. Jesus now wanted Paul in Europe. He wanted him to have a larger vision, ‘to the uttermost part of the earth’.
If Luke was a Macedonian (he remained in Philippi when Paul and Silas left) it is perfectly conceivable that he had been urging Paul to evangelise Macedonia. We can then appreciate why Paul might have had a vision from God in which a Macedonian (Luke?) called on him to come and help Macedonia which would forcefully back up Luke’s original plea. If he saw Luke in vision it would also give fuller significance to the phrase, ‘a certain man of Macedonia’.
The vision:
v. 9. And a vision appeared to Paul in the night: There stood a man of Macedonia and prayed him, saying, Come over into Macedonia and help us.
v. 10. and after he had seen the vision, immediately we endeavored to go into Macedonia, assuredly gathering that the Lord had called us for to preach the Gospel unto them.
The reason for all this maneuvering now became apparent. During the night, apparently the same night after they had arrived in Troas, a vision appeared to Paul by which the Lord intended to communicate His will to the apostle. A man from Macedonia was standing before him, either in a dream or in a condition of ecstasy, addressing him in words of earnest pleading: Cross over into Macedonia; help us! When Paul had seen this vision, he and his companions, to whom Luke had now been added, at once made earnest efforts to leave for Macedonia, for they were firmly agreed that the Lord had chosen this method of calling them to preach the Gospel in Europe. The little company now consisted of Paul, Silas, Timothy, and Luke, one as anxious as the other to secure early passage on some boat that plied between the Aegean ports. Note: Whenever the directions of the Lord as to some work to be done are plain, all those that are concerned should be filled with the same anxiety to enter upon the work; for His business requireth haste.
Vision, Dream, and Revelation. (Theophany and Angelophany.)
One of the features of Bible history, both in the Old and in the New Testament, is the matter-of-fact reference which the holy writers make to special revelations of the Lord by means of appearances, visions, and dreams. in practically every case of this kind which has been recorded, these appearances were attended by extraordinary, immediate communications of God to men, usually regarding some event which was to take place in the near future. The Bible itself speaks of these extraordinary revelations, making a distinction between true and false dreams and visions. “If there be a prophet among you, I, the Lord, will make Myself known unto him in a vision, and will speak unto him in a dream,” Num 12:6. “Your old men shall dream dreams, your young men shall see visions,” Joe 3:21. The manner of testing whether a prophet be true or false is described in Deu 13:1-18. “They prophesy unto you a false vision and divination. and a thing of naught, and the deceit of their heart,” Jer 14:14; Jer 23:16.
In some cases, God Himself appeared, either in a voice, in some visible form, or in a more or less tangible image in a vision or in a dream. Moses was privileged above all the people of Israel on account of the manner in which the Lord communicated with him. “My servant Moses is not so, who is faithful in all Mine house. With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the Lord shall he behold,” Num 12:7-8. To Abram the Lord spoke in a vision, Gen 15:1, also to Jacob in the visions of the night, Gen 46:2. In the case of Samuel it was a vision in a dream, 1Sa 3:1-21. To Solomon the Lord appeared in a dream by night, 1Ki 3:5. A large part, if not all, of the prophecy of Isaiah was received by him in a vision, Isa 1:1. The Lord spoke to Ananias of Damascus in a vision, Act 9:10.
Although they are closely related to the foregoing, a special class may be made of the appearances of the “Angel of the Lord,” the revelations of the second person of the Godhead, the “Angel of the covenant,” in the Old Testament. The Lord appeared to Abraham in the plains of Mamre, Gen 16:1-16, and rained brimstone and fire upon Sodom and upon Gomorrah, Gen 19:24. The Angel of the Lord found Hagar in the wilderness, Gen 16:7-9. He appeared to Moses at various times, Exo 3:2; Exo 14:19; Act 7:30. Gideon saw Him when he was threshing wheat by the wine-press. Jdg 6:11-12. To Manoah and his wife the Angel of the Lord predicted the birth of Samson. Jdg 13:1-25. He gave a command to Elijah the Tishbite, 2Ki 1:3.
From these visions and revelations. which are properly termed theophanies (appearances of God) we distinguish angelophanies (appearances of angels) either in dreams or in an ordinary meeting, face to face. Thus the Angel Gabriel appeared to Zacharias in the Temple, Luk 1:22, and to Mary in her home, Luk 1:27. To Joseph an angel of the Lord spoke repeatedly in a dream, Mat 1:20; Mat 2:13; Mat 2:19. The warning of God to the wise men was also given in a dream. Mat 2:12. That the “man from Macedonia” in the passage above, Act 16:9, was an angel seems fairly certain.
A final form of communication or extraordinary revelation was that by means of visions in the strictest sense, when the senses of the person concerned were affected in some unusual way and he was in a state of transport, or ecstasy. This was the case with Peter at Joppa, Act 11:5. It was probably also the condition of Paul at the time of his conversion, Act 9:1-43; Act 22:1-30; Act 26:1-32. He himself describes such an ecstatic vision when he was caught up into paradise and heard unspeakable words, which it is not lawful for man to utter, 2Co 12:2-4. Into this class belongs also the vision which John had when he received the information and saw the pictures which he has recorded in the Book of revelation.
It is well to remember, in connection with the many dreams in our days, for which people seek and receive explanations from mediums, fortune-tellers, etc. , what Luther says: “Therefore we should not believe the dreams, nor explain them as it seems well to our reason, but leave it to God, as Joseph says, Gen 40:8. Although they are common to both Christians and Gentiles, yet no one knows what they mean unless the Holy Ghost also explains them. As. Peter, 2 Eph 1:20, commands that we should not believe any explanation in spiritual things, unless it be from God. Therefore, dreams may come and dreams may go: do you not interpret them; let God make it sure, be not, sure of thyself.”
Act 16:9. There stood a man of Macedonia, Some think St. Paul knew his country by his dress, or language; but there was no need of his attending to such particularities, as the vision itself mentions the country: it has also been thought, by some, to have been a particular person with whom St. Paul was acquainted in Macedonia, and therefore they would render the Greek literally a certain Macedonian. Grotius has suggested that it was the guardian angel of Macedonia, who appeared in human form. See his note on the place.
C.DIVINE INTIMATIONS CONDUCT THE APOSTLE TO EUROPE. SUCCESSFUL COMMENCEMENT; HOSTILITIES AND IMPRISONMENT; BUT ALSO DIVINE DELIVERANCE AT PHILIPPI
Act 16:9-40
9And a vision appeared to Paul in [during, ] the night: There stood a man of Macedonia [a Macedonian man], and prayed [besought] him, saying, Come [Cross] over into [to] Macedonia, and help us. 10And [But] after he had seen the vision, immediately we endeavoured [sought] to go [to journey] into [to] Macedonia, assuredly gathering [as we concluded] that the Lord6 had called us [thither, ] for to preach the gospel unto them. 11Therefore loosing [sailing] from Troas, we came with [by] a straight course to Samothracia [Samothrace], and the next day to Neapolis; 12And from thence to Philippi, which is the chief [the first]7 city of that part [city of the district] of Macedonia, and [om. and] a colony: and we were in that [this] city abiding certain days.
13And on the sabbath [day]8 we went out of the city [went out before the gate]9 by a river side [to the river], where prayer was wont to be made [where there was commonly a place of prayer]; and we sat down, and spake unto the women which resorted thither [who had assembled]. 14And a certain woman named Lydia, a seller of [dealer in] purple, of the city of Thyatira, which worshipped [who feared] God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of [by] Paul. 15And [But] when she was baptized, and her household [house], she besought us, saying, If ye have judged me to be faithful to [judged that I am one that believest in] the Lord, come into my house, and abide [continue] there. And she constrained us [to enter]. 16And [But] it came to pass, as we went to prayer, [to the place of prayer, that] a certain damsel [a female slave] possessed with a spirit of divination [who possessed () a soothsaying spirit.]10 met us, which [who] brought her masters much gain by soothsaying: 17The same [This (one)] followed Paul and us, and cried, saying, These men are the servants of the most high God, which shew [who proclaim] unto us [you]11 the way of salvation. 18And this did she [for] many days. But Paul, being grieved [displeased], turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out at the same hour.
19And [But] when her masters saw that the hope of their gains [gain] was gone, they caught [seized] Paul and Silas, and drew [dragged] them into [to] the market-place12 unto the rulers, 20And brought them to [before] the magistrates [commanders], saying, These men, being Jews, do exceedingly trouble our city [These men create disturbances in our city; they are Jews], 21And teach customs, which are not [which it is not] lawful for us to receive, neither to observe, being [as we are] Romans. 22And the multitude rose up together [at the same time rose up] against them; and the magistrates rent off their clothes, and commanded to beat them [and the commanders directed that their clothes should be torn off, and that they should be beaten with rods]. 23And when they had laid [inflicted] many stripes [blows] upon them, they cast them into prison, charging the jailer to keep them safely: 24Who, having received such a charge [command], thrust [cast] them into the inner prison, and made their feet fast in the stocks. 25And at [But about] midnight Paul and Silas prayed, and sang praises unto [and praised] God: and the prisoners heard [listened to] them. 26And suddenly there was [occurred] a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and every ones bands [the bands of all] were loosed [loosened]. 27And [But] the keeper of the prison [jailer] awaking out of his sleep, and seeing the prison doors open, he drew out his [open, drew a] sword, and would have killed [intended to kill] himself, supposing that the prisoners had been fled [had escaped]. 28But Paul cried [called] with a loud voice, saying, Do thyself no harm: for we are all here. 29Then he called for a light [for light, (, pl.)], and sprang in, and came trembling, and fell down before [at the feet of] Paul and Silas, 30and brought [led] them out, and said, Sirs, what must I do to be [do, in order that I may be] saved? 31And they said, Believe on the Lord Jesus Christ [om. Christ]13, and thou shalt be saved, and thy house. 32And they spake unto him the word of the Lord, and to [together with]14 all that were in his house. 33And he took them [along] the same [in that] hour of the night, and washed [off] their stripes; and was baptized, he and all his, straightway. 34And when he had brought [led] them into his house, he set meat [food] before them, and rejoiced15, believing in God with all his house [rejoiced with all his house that he now believed in God].
35And [But] when it was day, the magistrates [commanders] sent the Serjeants [lictors], saying, Let these men go [Dismiss these men]. 36And the keeper of the prison told this saying [the jailer reported these words] to Paul, The magistrates [commanders] have sent to let you go [that ye should be dismissed]: now therefore depart, and go in [go out, and depart in] peace. 37But Paul said unto them, They have beaten us openly [publicly] uncondemned [without right or trial], being [although we are] Romans, and have cast us into prison; and now do [will] they thrust [cast] us out privily [secretly]? nay verily [No]; but let them [they shall] come themselves and fetch [lead] us out. 38And [Then, ] the Serjeants [lictors] told [reported] these words unto the magistrates [commanders]: and they feared [were afraid], when they heard that they were Romans. 39And they came and besought them, and brought [led] them out, and desired [asked] them to depart out of the city. 40And [But after] they went out of the prison, and [prison, they] entered into the house of [went to]16 Lydia: and when they had seen the brethren, they comforted [exhorted] them, and departed [left the city].
EXEGETICAL AND CRITICAL
Act 16:9. And a vision night.A vision in the night directs the apostle to proceed to Macedonia; ( is not a dream, of which no trace appears, and which is by no means necessarily indicated by the words . .). The appearance was of the following description: a man stood before Paul, whose words made him known as a Macedonian, and as a representative of his nation (). Perhaps also Paul ascertained his origin from his national dress; it is true that he had never yet been in Europe, but he may have frequently seen Macedonian seamen in Tarsus, his birth-place, which was a flourishing commercial city. This man entreated him, in the vision, to cross over the sea to Macedonia, and come to the aid of the inhabitants. [The distance from Troas to Macedonia, on the opposite side of the gean Sea, was somewhat more than one hundred miles.Tr.].It cannot be maintained that an angel appeared to the apostle, in the form of a Macedonian (Grotius); it is as little necessary here to suppose that designates something objective or real, as it is in the case mentioned in Act 10:11-12; Act 10:17; Act 10:19, when Peter, while on a house-top in Joppa, saw a vision. [It was an unreal apparition. (Alf.).Tr.]
Act 16:10. a. And after he had seen the vision.Paul and his companions at once decided, in consequence of this vision, to proceed to Macedonia, and sought (, etc.) for an opportunity to sail thither; for, on considering all the circumstances of the case in their connection, they became convinced (, comp. Act 9:22) that the Redeemer called them to Macedonia in order to preach the Gospel to that nation. The considerations which, in their combination, fully established them in this opinion, were the following:a. The Spirit of Jesus had restrained them from preaching the word of God in the western maritime region of Asia Minor ( , Act 16:6). b. They were restrained, in the same manner, from laboring in Bithynia, Act 16:7. c. And now, on arriving at Troas, and thus reaching the coast of the gean Sea, the vision invites them to pass over to Macedonia. But all these circumstances, in such a sequence, cannot have been merely accidental; the help which Paul is asked to bring, is, surely, no other than that which the word of God, and the saving grace of Christ, afford. And thereforeas they now concludeit is He himself who calls us by the vision to Macedonia, after having previously hindered us from preaching the Gospel on the borders of Asia Minor.
b. Immediately we endeavored (sought).The pronoun we, and the verb in the first person, are abruptly introduced, from which we discover that the narrator is an eye-witness, and that he accompanied Paul from Troas as a travelling companion. It has, consequently, always been assumed that Luke had joined the company at Troas, or, rather, that Paul had, at that point, associated him with himself. Of this circumstance he makes no mention whatever, because it was, like his personal relations in general, already known to Theophilus and the original readers. This opinion is by no means directly met and disproved by the objections which have, in more recent times, been advanced against it, for the purpose of sustaining the hypothesis that one of the other attendants of the apostle was the writer of this narrative of travel (beginning at Act 16:10), as well as of all the other sections of the Acts, in which we occurs (namely, Timotheus, according to Schleiermacher, Bleek, de Wetteor Silas, according to Schwanbeck). It would, on the contrary, be very singular, and, indeed, inexplicable, if the writer, after having been for some time in Pauls company, should now only employ the first person, Silas having already accompanied Paul from Antioch, and Timotheus at least from Lystra. And the only difficulty which has been specially found in the present passagenamely, that the part which the narrator personally took in the deliberations and ultimate decision, is unsuited to one who had just joined the companyis altogether imaginary. If Paul met with Luke here in Troas, and, as one who had without doubt previously been a Christian, attached him to the company of travellers, it was quite appropriate that he should counsel and decide in common with Silas and Timotheus.
Act 16:11. Therefore loosing [sailing] from Troas.The second part of this missionary journey, embracing Macedonia, begins with the embarkation of the company, which now consists of four persons. After a rapid and successful voyage in a direct course (), they reach the island of Samothrace, in the gean sea, to the north-west of Troas, and only 38 Roman miles from the Thracian coast. They proceeded, on the next day, to Neapolis, a sea-port of Thrace, situated on the Strymonic Gulf, the modern name of which is Kavalla [Cavallo; Conyb. and H. Life etc. of St. Paul I. 309.Tr.]. As they were aware that duty called them to Macedonia, they continued their journey without delay, until they reached the Macedonian city of Philippi, about 10 miles [Conyb., etc.] distant from Neapolis, to the north-west. This city was built and fortified by the father of Alexander the Great, on the site of a village called Krenides, on the Thracian boundary, and accordingly hears his name. Luke describes it in a twofold manner. (a) as the first city of that part of Macedonia; (b) as a colony. The latter fact is confirmed by other accounts, according to which Octavianus [Augustus] established the partisans of Antony there, gave the city the character of a colony, and invested it with colonial privileges (jus Italicum). [On this subject see Conyb. and H. I. 313 ff.Tr.]. But the former remark has created various difficulties. The words , etc., might at first suggest the thought that Philippi was intended to be described as the capital of that district of Macedonia. But the classic writers furnish the names of the capitals of the four districts into which Macedonia was divided, with great precision; Philippi is not mentioned in the list, but Amphipolis was, on the contrary, the capital of that district to which Philippi belonged (Macedonia prima). [Thessalonica was the chief city of the whole province of Macedonia.Tr.]. Accordingly, cannot be taken in such a sense [as chief city, capital], and still less can it be supposed, with Ewald, that Philippi had been made the capital of the whole province of Macedonia, because the Roman governor perhaps resided there at that time. Further, the interpretation that is a title of honor, referring to special privileges granted to the city (Hug; Kuinoel), can claim no consideration, as no facts are on record which sustain it. The same remark applies to the combination of with , i.e., the first, the most eminent colonial city, of the region (Meyer); for the arrangement of the words certainly suggests that is a second and independent predicate (eademque colonia, van Hengel: Comm. in Ep. ad Phil.). We can, therefore, adopt no other method than to take in a topographical sense, viz., which is the first city of the province of Macedonia [to which we came in that district, as Neapolis properly belongs to Thrace. (Alf.).Tr.]. Meyer objects to this view that Luke cannot have had any conceivable motive for departing from his usual method, by making such a precise geographical statement. But an examination of the context, beginning with Act 16:8, the more carefully it is conducted, will the more successfully remove this difficulty, and also recommend our interpretation as the only one that is correct. The apostle clearly understood, after he had seen that vision in the night, that the Redeemer called him to Macedonia, in order to preach the Gospel there. From that moment he and his companions resolved to continue their missionary journey in a direct course to Macedonia, and they immediately sought for the earliest opportunity to proceed to that country. After they had found a ship and embarked at Troas, they rapidly proceeded, with favorable winds (), past Samothrace, to Neapolis. [On a later occasion (Act 20:6) we are told that five days were spent on the passage from Philippi to Troas. On the present occasion the same voyage, in the opposite direction, was made in two. (Conyb. and H. I. 306.Tr.]. Now Neapolis was a Thracian city, whereas they had been directed to go to Macedonia. Hence they made no delay, but continued their journey until they reached Philippi, which is the first city [which we reached] in the province of Macedonia. According to this interpretation retains its sense, as indicating the motive [viz. to reach Macedonia, while Meyer suggests, as the motive indicated by , the distinctive character of Philippi, as the most important colonial city of the district.Tr.]; and our explanation is confirmed by the fact that it is now established (since Rettig published his Qust. Philippenses, p. 3 ff. 1831), that Neapolis actually belonged at that time to Thrace, and was not attached to Macedonia until the reign of Vespasian.Erasmus had already given the following interpretation: ea civitas colonia, prima occurrit a Neapoli petentibus Macedoniam, and recent interpreters have adopted the same view, e. g. Olshausen, de Wette [also Alford; Conyb. and H. Life, etc. of St. Paul, p. 309, and 311, note 9.Tr.]
Act 16:12-13. a. Philippi, which is the chief [the first] city (i.e., in Europe, in which the messengers of Jesus Christ paused, and preached the Gospel).It was on a sabbath when this first occurred, and on the bank of a river, at a spot which had been assigned and consecrated by custom () to meetings for prayer (, a place of prayer, as a substitute for a synagogue). [There was no synagogue at Philippi, but only one of those buildings called Proseuch, which were distinguished from the regular places of Jewish worship by being of a more slight and temporary structure, and frequently open to the sky. (Conyb. and H., Life etc. of St. Paul, I. 315.)Tr.]. This river has hitherto been supposed to be the Strymon, and such is the opinion of Neander, de Wette, and Meyer, 2d ed. [But Meyer now says, in the 3d ed. Acts 1861: Not the Strymonbut the small stream Gangas, or some other one.Tr.]. These writers are, however, in error, for the Strymon is more than a days journey distant from Philippi, to the west [The nearest point on the Strymon was many miles distant. (Conyb. etc., as quoted above.)Tr.]. The wide plain on which the celebrated battle was fought, in which the army of the republicans was defeated by Antony and Octavius (B. C. 42), lay between this river and the city. Another river must, consequently, be meant, which flowed past the city at a distance of, at most, five or six stadia, that is, a sabbath days journey. It was, perhaps, the stream which Appian calls the Gangas or Gangites. Dr. Hackett, the same American divine who wrote a Commentary on the Acts, found, on a visit to the place, which, it is true, occurred in the winter (Dec. 13, 1858), a considerable stream flowing on the east side of the ruins of Philippi. [Dr. Hackett, without referring in the last edition, 1863, to his visit, remarks: In summer the Gangas is almost dry, but in winter or after rains may be full and swollen. (Com. at Act 16:13).Tr.]. Now it was precisely on the banks of rivers, or on the seashore, that acts of worship were performed by way of preference, since the water needed for sacred ablutions, was thus furnished at the same time [as it was customary to wash the hands before prayer. (Meyer).Josephus (Antiq. xiv. 10, 23) quotes from a public decree: they may make their proseuch at the sea-side, according to the customs of their forefathers.Tr.].
b. And on the sabbath, etc.The day and the place alike show that the apostle and his companions had Israelites and proselytes primarily in view. It seems, however, that there were, at that time, no Jewish men in the city. [The number of the Jews at Philippi was small. This is sufficiently accounted for, when we remember that it was a military, and not a mercantile, city. (Conyb. and H., I. p. 315.Tr.]. Paul and his companions could speak, in that rural place of prayer, only to the women who had there assembled. And even they may have been few in number, as the speakers could not deliver addresses, but only engage in familiar conversation: . This expression, as contradistinguished from , , etc. describes a comparatively free and conversational intercourse; and the circumstance that they did not stand, but, rather, sat, while they spoke, indicates that they did not make their remarks in the formal and solemn manner of a public discourse. [Conyb. and H. (I. 317, and note 1) say: Assuming at once the attitude of teachers, they sat down, etc. Comp. , Act 13:14; and , Luk 4:20.Tr.]
Act 16:14. And a certain woman, etc.There was one of the hearers who was, in a special degree, open to the influence of the truth, and who listened with earnest attention to all that Paul said. ( signifies to open, to open fully and widely.), [Luke views this susceptibility of the woman as produced by the influence of the exalted Christ ( ), who promotes the interests of his kingdom, and who opened the heart Of Lydia, , that is, wrought in her inner vital action a corresponding disposition and adaptation. (Meyer).Tr.]. She was a proselyte [. . , see Act 13:16 (Meyer)Tr.], and a dealer in purple, known as Lydia, of the city of Thyatira.This city belonged to a district of Asia Minor called Lydia, to the north of Sardis. [Lydia was a part of the province of Asia; see above, Act 16:7-8, Exeg. etc., and comp. Rev 1:11; Rev 2:18.Tr.]. It is quite possible that she bore the name of the Lydian woman in Philippi, only on account of her original home; the name of Lydia was, however, very frequently given to females in ancient times.The city of Thyatira was celebrated, at a very early period, for its purple dyes and purple fabrics, and thus the circumstance that she was a , a dealer in cloths that had received a purple dye, agrees with her descent. [The purple color, so extravagantly valued by the ancients, included many shades or tints, from rose-red to sea-green or blue. Lydias occupation may have been the sale of the dye itself, procured from a shell-fish (purpura murex), but more probably was that of cloth or clothes dyed with it, etc. (Alex.)Tr.]. And as Thyatira itself was a Macedonian colony, (Strabo), we may the more readily understand that circumstances connected with this womans trade, brought her at this time to Philippi.
Act 16:15. And when she was baptized.Although it is not probable that the baptism of Lydia and her family was performed on the spot, it occurred, no doubt, on an early occasion. She then urgently invited the apostle and all his companions to enter her house, and remain there as her guests. , she constrained them to come; the same word, again occurs in Luk 24:29, as descriptive of friendly and repeated requests and importunities; it does not, however, justify the inference that the missionaries had at first resisted (Bengel; Baumgarten). This proffered hospitality furnished direct evidence of her love to the Redeemer, which proceeded from faith and which manifested itself by disinterested and kind attentions to His messengers. She supported her plea by appealing to the judgment which they had themselves pronounced in her case (), and without which they would unquestionably have declined to baptize her; they had declared that she was a believer, in reference to the Lord, , which does not mean faithful to the Lord, for such a judgment would have been manifestly precipitate. That the messengers of the Gospel acceded to the request of Lydia, and entered her house as guests, may be confidently assumed, for expresses, as in Luk 24:29, not merely the conatus, but also the actus.[She was baptized, and her household.The real strength of the argument (viz., that as households include children, we have no right to except them from the general statement) lies not in any one case, but in the repeated mention of whole houses as baptized. (Alex.)Who can believe that not one infant was found in all these families, and that Jews, accustomed to the circumcision, and Gentiles, accustomed to the lustration, of infants, should not have also brought them to baptism? (Bengel).The practice (of infant-baptism) does not rest on inference, but on the continuity and identity of the covenant of grace to Jew and Christian, the sign only, of admission being altered.(Alford).Tr.]
Act 16:16-18. And it came to pass, etc.Some days afterwards, and not on the same sabbath (Heinrichs and Kuinoel, whom Meyer has refuted), occurred the expulsion of the soothsaying spirit from a female slave [ in this sense, in the N. T.; see Robinsons Lex.Tr.]. She had a , and practised divination (), and, indeed, as a ventriloquist, as it may be inferred from the word . Python was the name of the serpent at Delphi, which was killed by Apollo. The name was afterwards given to any soothsaying , and Hesychius specially states that means a ventriloquist, a soothsaying ventriloquist. Plutarch also mentions incidentally [De def. arac. p. 414. E.Tr,.] that, in his day, the name was given to one who, at an earlier period, had been termed an , or [The LXX. usually render by , ventriloquist, and correctly; since among the ancients this power of ventriloquism was often misused for the purpose of magic. (Robinsons Hebr. Lex. p. 20). Comp. Lev 19:31; Lev 20:6; Lev 20:27, etc. Sept. and see Schleusner: Thes. V. T. ad verb. .Augustine calls this girl ventriloqua foemina, De Civ. Dei. II. 23. (Conyb. and H. I. 322. n. 1.)Tr.]. Those persons who placed confidence in the soothsaying of this female, probably believed that a god who prophesied dwelt, in her, but Paul recognized in her one who was possessed by an unclean spirit, that is, she was a demoniac. She was the slave of several joint-owners ( ), who availed themselves of her soothsaying arts as a source of profit, and who derived large gains from the money paid by the people for her divinations.This person met Paul and his companions, on a certain occasion, as they were going to the place of prayer, ran after them, and, at the same time, cried to those who passed by, that these men were servants of the most high God, who showed the way of salvation. She accordingly spoke the truth, by means of a clairvoyance and gift, of divination which had been conferred upon her in a supernatural manner. [Without resorting, in this particular case, to ventriloquism and animal magnetism for an explanation, which is no more necessary here than in the analogous cases furnished by the Gospels, e. g., Luk 4:34-35, Mr. Howson remarks: It is enough to say that we see no reason to blame the opinion of those writers, who believe that a wicked spiritual agency was really exerted in the prophetic sanctuaries and prophetic personages of the heathen world. (Con. and Howsons Life etc. of St. Paul. I. 321.Tr.]. As the woman often repeated the act, Paul felt wounded (), because he could not accept of any recommendation and support, or any honor from a spirit which was not of God. Hence, he suddenly turned to the woman who was following him, and commanded the spirit, in the name of Jesus, to come out of her.
Act 16:19-21. And when her masters saw, etc.This occurrence created enemies, and even subjected Paul and Silas to corporeal punishment and to imprisonment. [This is the first persecution proceeding from a purely heathen source, of which we have an account. (Meyer).Tr.]. can scarcely imply that the owners of the slave were present at the time when, the expulsion of the spirit took place, but rather refers to a subsequent time, when they became convinced that she had been restored to the ordinary psychic state, that the soothsaying spirit had departed from her, and that, consequently, no prospect of additional gains existed. ( [applied alike to the departure of the spirit, and to that of the hope of gain, Act 16:18-19.Tr.], is, intentionally used in a double sense.). Self-interest now goaded them on to seek revenge, and they accordingly seized the persons of Paul and Silas in a violent manner. (Timotheus and Luke, as subordinate companions, were not molested.). The two men were dragged to the market-place before the rulers ( , is a general term), and presented, as accused persons, specially to the . The honorable title of , equivalent to the Roman prtor, was gladly accepted by the highest magistrates in Roman colonial cities, although their proper title was Duumviri (cum ceteris in coloniis duumviri appellentur, hi se prtores appellari volebant. Cicero: De Lege Agrar. c. 34.). [The complainants must have felt some difficulty in stating their grievance.The law had no remedy for property depreciated by exorcism. The true state of the case was therefore concealed, etc. (Conyb. and H. p. 323.Tr.]. The charge, assuming a political character, referred to political disturbances which, as it was alleged, had been created (, perturbare), and was founded on the circumstance that these men, being Jews, attempted to introduce customs which the citizens, as Roman subjects and colonists, were not permitted to adopt and practise. [For the authorities respecting the intolerance of the Romans, see Conyb. and H. I. 324, notes,Tr.]. The name. , is not merely the antithesis to P , as distinguishing the one nation from the other, but is, at the same time, pronounced in a bitter and contemptuous manner, and is intended to rouse the angry passions of the hearers. occurs here [as in Act 6:14] in a wide sense, including customs connected with public worship and the religious life.It may be added, that these accusers had not yet learned to distinguish Christianity, as such, but still confounded it with Judaism.
Act 16:22-24. And the multitude rose up together.The multitude, after having rapidly assembled, at once united with the masters of that slave, in assailing the two Christians (), probably by tumultuous cries and demands. And the duumviri, doubtless alarmed, and anxious to appease the excited people, immediately proceeded, without any previous trial or judicial process, to inflict a corporeal punishment, by administering many blows on the naked bodies of the accused; ( , comp. Liv. II. 5. 8; lacerantibus vestem lictoribus). The act was unquestionably not performed by the personally (Bengel), but by the inferior officers of justice (the , Act 16:35; Act 16:38, the lictors), who inflicted the blows with rods (virgis cdere). [Many stripesthere being no such merciful restriction in the Roman practice, as in that of the Jews (2Co 11:24), or rather in the law of Moses (Deu 25:3). (Alex.).Tr.]. The punishment was, probably, ordered and inflicted with such haste and passion that no protest against it could be audibly made. After this scene, which preceded any form of trial, the two strangers were committed to prison, and special orders were given to the jailer to secure them carefully. He obeyed by consigning them, as if they were dangerous criminals, to a cell which was situated far in the interior of the prison (), and, also, by fastening their feet in the stocks ( , nervus). This instrument was a heavy piece of wood with holes, into which the feet were placed in such a manner that they were widely distended; hence it was also an implement of torture.
Act 16:25-28. And at midnight.The miraculous aid. While Paul and Silas, in this ignominious and painful situation, were nevertheless, engaged, at midnight, in praying to God, and praising him [singing hymns to his praise, ,Tr.] with loud voices, insomuch that the other prisoners listened in wonder, the foundations of the building were shaken by a violent earthquake; all the doors were thrown open, and not only were their own fetters instantly loosened, but also those of all () the other prisoners. The jailer, suddenly awaking, supposed at first, when he found the doors open, that his prisoners had escaped, and intended, amid loud cries of despair, to commit suicide. At that moment Paul called to him, and calmed him with the assurance that all were there. [By the Roman law, the jailer was to undergo the same punishment which the malefactors who escaped by his negligence were to have suffered. (Conyb. and H. I. 329. n. 2.Tr.].The other prisoners had listened to the, prayers of the two men, and when the earthquake occurred, which opened the doors and loosened all bonds, they felt the power of God, and, deeply impressed by the miracle, remained motionless in their cells.
Act 16:29-34. Then he called for a light.The effect produced by the miracle, in the case of the jailer. He hastily entered with a light into the inner prison (), and, filled with fear, and trembling from anguish of conscience (), threw himself at the feet of Paul and Silas; for he was now thoroughly convinced that they were specially protected by the Deity. He then led them out of the , (Act 16:24), and conducted them to the inner court of the prison (.); here he respectfully addressed them (), and asked what he ought to do, in order to obtain that salvation which they preached (Act 16:17). [” ; he refers to that , that , Act 16:17, which, as he had previously heard, they showed to men; he was now convinced that they spoke the truth. (Meyer).Tr.]. They require faith in Jesus as the Lord, and assure him that thus he and all the inmates of his house would be saved. They begin at once to proclaim succinctly to him and to all who belong to him, the word concerning Jesus Christ [ ]. The result was, that he, together with his whole house ( scarcely occurs except in the later Greek), believed in God; (the expression , because he had been a pagan and polytheist. He and all his were baptized during the same night; the rite was unquestionably administered in the court within the enclosure of the prison, at a well or tank. And we may infer from Act 16:33, that his baptism, occurred in immediate connection with his own act of washing the bloody marks made by the rods on the persons of Paul and Silas. [Constructio prgnaus in Act 16:33, , etc., i.e., he washed and cleansed them from the blows, that is, from the blood with which they were covered in consequence of the blows. (Winer: Gr. N. T. 47. 5. b. and 66. 2.Tr.]. They returned that act of love by another, when they baptized him and his family at the same water. [Nothing follows as to his immersion, since both ablutions may have been performed at the mouth of a deep well, or even with a bowl of water brought in for the purpose. (Alexander). A well or cistern may have supplied the bowl with water; facilities for an immersion could scarcely have been found in the interior of an ancient Roman prison. If, on the other hand, Paul had stealthily gone forth during the night, in order to immerse the jailer in a neighboring stream, how could he, as an honest man, have, on the next day, declared that, after having been ignominiously conducted within the prison-walls, he would not leave them, until the magistrates personally led him forth?Tr.]. And now the jailer provided food in his own dwelling for the two men, who were exhausted by the cruel treatment which they had received, the scourging, and the severe confinement. (The expression , does not imply, as Meyer interprets it, that the jailers abode was a story higher than the prison, but merely that it was a story higher than the court of the prison, in which the ablution of the prisoners, and his own baptism had occurred). is both a Hebrew and a Roman mode of expression; , Psa 23:5, apposuit mensam, and occurs in Greek as early as the age of Homer. (Od. E. 93).
Act 16:35-40. a. And when it was day.The honorable dismission of the prisoners. On the next morning, the duumviri, who had, after further reflection during the interval, perceived that they had acted with too much precipitation, and who had probably received tidings of the occurrences in the prison during the night, were willing to dispose of the whole matter at once, by dismissing the prisoners. They accordingly sent an order by the lictors to the jailer, directing him to dismiss those people; (the order is expressed in haughty and contemptuous terms, . . ). The jailer communicated the message to the two men, and supposed that they would now be gratified on recovering their liberty (), and being permitted to continue their journey without molestation ( ). But Paul objected to such a course; he represented to the officials before him ( , i.e., the jailer and the lictors), that the whole procedure had been contrary to law. He and Silas had, in violation of every sentiment of justice, been punished without a trial and judgment (); besides, they had both, although as Roman citizens, they could not be subjected to such a punishment, been scourged with rods, in opposition to the Roman law, and, moreover, they had suffered in public (), which circumstance was an additional aggravation of the injury. [By the Lex Valeria, passed A. U. C. 264, and the Lex Porcia, A. U. C. 506, Roman citizens were, exempted from stripes and torture: by the former, till an appeal to the people was decided,by the latter, absolutely. (Alford, Meyer). The violation of the rights of citizens, was regarded as treason, and, as such, severely punished. (Meyer, on Act 16:38).Tr.]. They had thenPaul continuesbeen imprisoned. And now the magistrates wish to terminate the affair in a secret manner (, the antithesis to ), by driving them abruptly from the prison, as they are already doing (pres. ), as far as it depends on them. Pauls meaning is: All this is wrong; hence he peremptorily refuses to go ( ; indicates that the direct negative, , contains the reason for the preceding indignant question [and corresponds adversatively to . (Meyer). See Winer: Gr. N. T. 53. 8. a. note 2.Tr.]). He demands that the duumviri should come personally (, not merely, sending the Motors), for the purpose of conducting them forth from the prison. Any other course might have suggested the thought that the prisoners had not been entirely free from guilt, and Pauls departure might, at a subsequent period, have been represented as an escape, if he had withdrawn in the informal and quiet manner which had been proposed. [Doubtless, too, he apprehended that such a stain on his own reputation, might be prejudicial to the holy cause for which he labored.Tr.].He therefore testifies that he and Silas were Roman citizens ( P). In the ease of Silas, this fact is not known from other sources, but we are informed in Act 22:25-28, that Paul possessed the privilege of Roman citizenship from his birth. But he did not acquire it as a native of Tarsus, as some have erroneously supposed (Bengel), because that city was an urbs libera. [That is, it was not a colonia or municipium, but had only received the right from Augustus, after the civil war, of being governed by its own magistrates, while it acknowledged the Roman sovereignty; its citizens were not endowed with the privileges attaching to Roman citizenship. (Meyer).Tr.]. Hence his father, or one of his ancestors must have received the Roman citizenship as a reward for services rendered to the state, or have acquired it by purchase. [See Exeg. etc., notes on Act 22:24-29.Tr.]
b. And they feared.When the authorities of the city received the report respecting Pauls statements, they were alarmed (), particularly as the prisoners enjoyed the rights of Roman citizens. Their illegal proceedings in the case of men invested with this character, might easily subject them to a trial and to punishment. They were consequently induced to proceed in person to the prison, and address the prisoners in terms of entreaty ( undoubtedly implies, in this connection, that they made an apology, and entreated the latter to be satisfied); they conducted them in an honorable manner beyond the prison walls (), and courteously requested () that they would voluntarily leave the city. Paul and Silas complied, without, however, exhibiting great haste; they first visited the house of Lydia (), and there saw, exhorted [, that they should not waver in their Christian confession. (Meyer).Tr.], and strengthened the brethren, i.e., both their fellow-travellers, Timotheus and Luke, and also the new converts. refers solely to Paul and Silas, and, as contradistinguished from the use of the first person (Act 16:16 ff.), implies that at least Luke, and perhaps also Timotheus, remained for the present, in Philippi, [Timotheus seems to have rejoined Paul and Silas, if not at Thessalonica, at least at Bera (Act 17:14). But we do not see St. Luke again in the Apostles company till the third missionary journey and the second visit to Macedonia (Act 20:4-6), where the first person, we re-appears. (Conyb. and H. I. 334.Tr.]
DOCTRINAL AND ETHICAL
1. The transition of the Gospel to Europe strikingly illustrates the work and the kingdom of Christ in their incipient state, when they were apparently feeble, and as insignificant as a mustard-seed. When the apostle became conscious that he had received a call to Macedonia, he and his companions found originally, on reaching the first city of that country, no other hearers of the saving truth which they proclaimed, except some females. Nevertheless, these servants of Christ did not regard such a beginning as insignificant. Jesus himself had conversed with a Samaritan woman at a well, and the act surprised his disciples (Joh 4:27). The apostles of the Gentiles imitate their Master. If they cannot address many hearers, they are willing to speak to a few. Although their communications cannot assume the form of a sermon or public discourse, they are still happy that they are able to speak of Jesus, in a familiar conversation, to those few souls. And yet this apparently insignificant seed, produced a rich and precious harvestthe flourishing congregation of Philippi.
2. There was one individual among the few female hearers, who took to heart the words which Paul spoke, and listened with devout attention. Her susceptibility itself was already an effect of grace. The Lord Jesus Christ had called his messengers to Macedonia, and it was He who opened her heart. Christ has the key of David; he can so open, that no man can shut. (Rev 3:7). The human heart is closed and barred by sin, so that divine truth cannot enter, enlighten the mind, direct the will, and renew the inner man. Grace opens the heart and converts it into good ground, in which the seed can remain, take root, and grow. The word is the same, but the hearing is twofold: when the Lord opens the heart, Conversion is possible to man, but it is actually effected only when man himself also receives the word with willingness and attention. Chrysostom says: , , .
3. Baptism is administered on two occasions that are described in this chapter, and each time an entire family is baptizedLydia and her household, Act 16:15; the jailer and all his, Act 16:33. This is the first mention which Luke makes in his narrative of the missionary labors of Paul, of the baptism of the converted; and it is a significant circumstance, in both of the cases described in the present chapter, that all who belonged to the two persons named, were baptized along with them. Both passages, Act 16:15; Act 16:33, are adduced in favor of Infant-baptism, as an apostolical practice, on the supposition that little children were undoubtedly also counted as members of the family; and Bengel asks: Quis credat, in tot familiis nullum fuisse infantem? It is true that we cannot by any means maintain that this was the fact, with such confidence as to quote it as evidence. The most important feature of the whole subject, however, is not connected with the questions whether there were children in those families, or what their ages may have been. It is rather the indisputable fact, that in both cases the whole household, or all who belonged to the families, were baptized with the respective heads, which is here of a decisive character. It involves the conception of a Christian family, a Christian household. Personal self-determination is indeed a lofty privilege; still, it is not consistent with the truth to isolate the individual; the unity of the family in Christ, the consecration of the household through grace, the entire subjection of all to one Lordthese seem to us to be here required by the will of God. And it is a remarkable fact that this aspect of salvation is prominently exhibited in the apostolical history, first of all, on European ground.
4. The apostle of the Redeemer engages in a conflict with heathenism on a Macedonico-Hellenic soil. The arts of divination had been extensively practised ever since the Peloponnesian war. Polytheism prevailed; the Pythian oracles stood in the closest connection with the worship of Apollo. Even the comparative purity of which the whole system might possibly boast, gradually disappeared, and a superstitious form of soothsaying succeeded; a calculating selfishness, and gross or artful frauds were found in company with superstition. All these featuresessentially heathenish as they arewere revealed in a hideous combination, in the case of the soothsaying female slave. The most serious injuries inflicted on the apostles proceeded from men whose interests had suffered. This circumstance does not, however, justify the inference that the whole affair was nothing else than an imposition, since, on this supposition, the exclamation of the slave, recorded in Act 16:17, would be altogether inexplicable. We must probably assume that the case exhibits a kind of clairvoyance. And in that the apostle recognizes a demoniacal power, and expels the spirit by a powerful command issued in the name of Jesus. Bengel remarks: Erat spiritus non e pessimis; quia non citius commovit Paulum: sed tamen expelli dignus. Any toleration of such exclamations, and, much more, any alliance with such spirits, could have had no other effect than that of dishonoring the Gospel, and hindering the grace and truth of God.
5. But the expulsion of the spirit in the power of Christ, subjects the apostles to a political accusation. In Jerusalem, the ostensible ground for the persecutions to which the apostles (Act 4:2; Act 4:7; Act 5:28) and Stephen (Act 6:11-14) were exposed, had been uniformly furnished by religion. The sufferers were accused of having invaded the rights of the hierarchical officers and teachers, and of having uttered blasphemies against God and Moses, the temple and the law. In Philippi, persecution assumes a political character; Paul and Silas are charged with having created disturbances, and attempted to introduce customs which were contrary to the Roman customs. Persecutions had been previously endured on a heathen soil (in Antioch of Pisidia, Act 13:14; Act 13:50, in Iconium, and in Lystra, Act 14:4; Act 14:19), but this is the first instance, in which, besides, the motives of the persecutors really proceeded from a heathenish source alone. The Roman authorities of the colonial city of Philippi, impelled by the covetousness of certain individuals who had sustained a loss, and by the excited but blind passions of the populace, hastily adopted illegal and unjustifiable measures. The whole occurrence may be viewed as a premonition of all those bloody persecutions to which the Roman empire was about to subject the Christians during two centuries (comp. Baumgarten, II. 1. p. 210, 211).Indeed, the sufferings of Christ Himself, furnish the proper type of all the persecutions which have befallen His church. This is specially the case in so far as He was himself brought before both Jewish and heathen tribunals, and condemned, by the Jewish hierarchy for irreligion, and by the Roman procurator, for a political offence. The experience of his disciples is now the same in both respects: they are accused, at first, of offences of a hierarchical and religious, and, afterwards, of those of a political nature.
6. By succumbing, we conquer, is here again the watch-word. The two imprisoned witnesses of Christ have suffered the deepest humiliation; their feet are fastened in the stocks; their backs are lacerated with stripes; they are cast among common criminals. They are, nevertheless, so joyful and happy when they offer prayer to God, in the middle of the night, that they sing hymns of praise with loud voices. Thus the spirit prevails over the flesh; thus faith and patience prevail over tribulation. And the miracle by which their bonds were burst asunder, and the doors opened, is the answer of God to the prayers and praises which they offered to Him. The prison is converted into a churcha place suited for baptism, for gentle ministrations to the suffering (Act 16:33), and for a cheerful agape (Act 16:34).
7. The question and the answer in Act 16:30-31, are both, as it were, classical. Both strike precisely the central point at which they are aimedthe central point of the heart, and also that of the plan of salvation. The question proceeds from the heart, and reaches the heart. On the day of Pentecost, those Jews whose hearts had been so deeply moved by Peters discourse, exclaimed: Brethren, what shall we do? (Act 2:37). Here, in Philippi, the jailer, who had been powerfully affected by the occurrence that had taken place, and who was troubled in his conscience, asked, in most respectful terms: Sirs, what must I do to be saved? His anguish of conscience, the fear of divine punishment, and an ardent desire for salvation, combine to prompt a question expressive not only of a wish for practical instructions, but also of an inward longing to reach the goal (). The latter feature is not seen in Act 2:37; but the pagan, whose natural way was dark and conducted neither to peace nor to knowledge, was negatively prepared by this very circumstance for asking such a question; it proceeded from the depths of a heart which was conscious of its own emptiness, and yet thirsted after God and that salvation which is in God. But he does not merely desire to receive or takehe is also willing and resolved to do () all that is requisite, in order to reach the goal. And thus a consciousness of his misery, a desire for salvation, a thirst after knowledge, and a willingness to do his duty, are all found in combination in his soul; and out of the abundance of the heart the mouth speaketh. [Mat 12:34]. These are, indeed, the sentiments of a truly awakened soul, which is not far from the kingdom of God, which has been happily reached by preventing grace [gratia prveniens], and which seeks and knocks.The answer of the two servants of Christ is worthy of the question. They state the means and the way to which the question referred, in brief and appropriate terms; proceeding at once to the main point, they reply: Believe on the Lord Jesus Christ. They exhibit to this seeking soul the Person of Christ, in whom alone there is salvation, and add no unmeaning phrases. They demand a faith of which His Person is the objectnothing more than faith, and nothing less. Fide sola had become the watch-word of the apostle Paul, and, in accordance with his example, was afterwards adopted by the Reformers as their own. The jailer was willing to do () all that should be asked; neverthless, they demand, not multiplied services, labors, and works wrought by himself, but solely faith, that is, a cordial acceptance and appropriation of the personal Saviour Himself, and implicit confidence in Him. Still, the faith to which this man attained, impelled him to render all the services which gratitude and love could suggest, and which he could perform; he compassionately washed their stripes, and supplied them, in their state of exhaustion, with food.He had desired salvation, and to this inquiry, too, the messengers reply. They do not detain him on the road, but at once direct his attention to the goal. In this case again, the grace of God, who is able to do exceeding abundantly above all that we ask or think, [Eph 3:20], transcends the desires of man. The jailer had spoken only in reference to himself (): the answer is: salvation shall come [Luk 19:9], not to him alone, but also to his whole household. The paternal love of God in Christ is so abundant, that he can grant pardon, salvation, and peace to many at the same time, and bestow his grace on the whole family, as well as on its head. Paul and Silas accordingly continued to speak the word of the Lord to the jailer, and to all that were in his house, and then baptized him and all his.
8. The change of opinion on the part of the magistrates, the release of the prisoners, and the respectful and honorable manner in which the former conducted the latter forth from the prison, are prophetic signs of the victorious and honorable termination of the humiliations and persecutions to which Christianity would be subjected by the Roman Empire. The sufferings and the crucifixion of Christ were followed by his glorious resurrection. And the Church of Christ, over which the sign of the cross is seen, may, even in seasons of humiliation, that seem to conduct, to defeat and ruin, nevertheless always expect an Easter morning, and a glorious victoryprovided that she follows in his footsteps, and never denies Him.
HOMILETICAL AND PRACTICAL
Act 16:9. And a vision appeared to Paul in the night.Faithful servants of Jesus walk as in the presence of God continually, by night as well as by day, and conform to his will; when they awake, they are still with him. (Psa 139:18). (Ap. Past.).Come over and help us.When a teacher properly considers the mournful condition of the unconverted, or the anxious desires of awakened souls, should not his heart be deeply moved, and impel him to hasten to their relief? Had not the Lord Jesus compassion on the multitude, when he saw them as sheep without a shepherd? (Ap. Past).The great missionary call; Come over and help us: I. Addressed by the heathen world to Christendom, and intended (a) to reveal the misery of the heathen, and (b) to rouse our active love; II. Addressed by Christendom to heaven, imploring the Lord (a) to show us the right way (Act 16:10 ff.), and (b) to open the hearts of heathens (Act 16:14).Come over, and help us! I. This call for help was once addressed by the pagan West to the Christian East; II. It is now addressed to Western Christianity by the East, which has relapsed into its former misery; III. This cry for relief may, possibly, be uttered at some future time by lands that still enjoy the blessings of the Gospel, when their ingratitude has caused the candlestick of the Gospel to be removed, and when the word of God (the passing shower, as Luther terms it), shall have passed by; IV. Therefore, to-day if ye will hear his voice, harden not your hearts [Heb 3:7-8].
Act 16:10. Immediately we endeavored, etc.Luke introduces himself, in his narrative, in this quiet, modest, and even reserved, manner. While he gazes at the great apostle, he entirely forgets himself; and when the Lord and His cause come into view, he loses sight of all persons.Assuredly gathering that the Lord had called us.Hence the Lord was already in Macedonia, and the vision taught them that his presence there had preceded them. (Bengel).As soon as we are assured of the divine will, let us earnestly endeavor to obey it without delay. (Quesnel).
Act 16:11. We came with a straight course.When the ways of man please God, the winds and the weather are often made the agents which assist him. (Starke).The prosperous voyage increased their confidence. Ye are truly welcome, said Europe. (Bengel).
Act 16:12. Philippi, which is the chief city.Great cities are frequently marked by great vices; still, we can often do good there, sooner than we could elsewhere.
Act 16:13. And on the sabbath we went out of the city by a river side, etc.Paul and his companions had received this extraordinary and divine call to proceed to Macedonia; but now observe the artless and simple manner in which they commence their labors. They remain alone during a few days. Then they proceed, like others, to a common place of devotion, and content themselves with speaking there to a few women; they are calm, full of faith, and willing to follow the leadings of God. They exhibit no intemperate zeal; they form no lofty design. May the Lord conduct us also in such a middle course, between an extravagant zeal (which nature, and not grace, enkindles) on the one hand, and sloth and negligence, on the other; His blessing will be granted at the proper time. (Ap. Past.).Every place is suited for true prayerthe field, Gen 24:63; the seashore, Act 21:5; the prison, Act 16:25; the belly of a fish, Jon 2:1-2; the fiery furnace, (the prayer of Azarias) [the apocryphal addition to Dan 3:23, entitled in the English trans.: The Song of the three children, etc..Tr.]; 1Ti 2:8. (Starke).
Act 16:14. A woman named Lydia, which worshipped God.We do not see vast numbers before us here, whom the lessons of the apostles won for the cause of the Gospel; Lydia stands alone. When the kingdom of God first comes, it resembles a grain of mustard-seed. This new convert, at first a solitary woman, soon gains associates; the number increases, and the result is, the establishment of that noble congregation at Philippi, to which Paul addresses his admirable Epistle, and which he calls his crown. [Php 4:1]. (Ap. Past.).Lydia was in precisely that frame of mind, in which the Macedonian man seemed to be, whom Paul saw in the vision. (Ibid.).A seller of purple.She was, consequently, a woman who had engaged in trade, and who possessed a certain amount of property. We can fear God and love his word, whether we are occupied with commercial affairs, or hold any other position in society. Hence Paul does not advise Lydia to abandon her occupation. Still, our business affairs are never to be influenced by unbelief, covetousness, and the cares of this world; the word of God must be more precious in our eyes than all the wealth of the world. (Bogatzky).Whose heart the Lord opened.The teacher addresses the ear in vain, unless God opens the heart, but man must consent that it should be opened. (Rev 3:20).When the Gospel reaches a hearers heart, the circumstance proves, not that the speaker is an excellent preacher, but that the Lord Himself stands before the door, and has opened the internal ear. (Gossner).
Act 16:15. She besought us, saying, etc.All her words and acts demonstrate the genuineness of her faith: it is, I. Humble, submitting to the judgment of experienced Christians: if ye have judged, etc.; II. Eager to learn, desiring increased power; III. Grateful to God; IV. Rich in works of love (all this is indicated in the words: come into my house, and abide there.); V. Influential as an example: when she was baptized, and her household.And her household.What would Lydia have said, if the preachers of the Lord Jesus had declined to baptize the little children of her household? She would have begun to mistrust her own faiththat gracious gift of God! (Besser).
(
Act 16:9-15.). The first planting of the divine word in our part of the world: I. The manner in which it was effected, Act 16:11-13; II. The success of the work, Act 16:14-15. (Lisco).Blessed are they that hear the word of God and keep it [Luk 11:28]: I. How should we hear it? (a) With a mind withdrawn from the affairs of the world; Lydia had retired from the city; (b) with a heart consecrated by prayer; Lydia had gone forth to pray; (c) with an earnest desire for all the grace that God is willing to bestow; the Lord opened the heart of Lydia. II. How should we keep it? (a) Not by being satisfied with transient emotions, but by entering into a true communion of life with the Lord; Lydia received baptism; (b) by endeavoring to communicate to others our newly acquired faith; Lydias household is baptized with her; (c) by endeavoring to pay our debt of gratitude to the Lord in acts of disinterested love to our neighbor; Lydia constrains her benefactors to receive, her hospitable services. (From Lisco).The earliest preaching of the Gospel in our part of the world: I. Who sends the preacher? II. Who is the preacher? III. Who is the hearer? (C. Beck: Hom. Rep.).The guidance of God and the intelligence of man, combined in the work of extending the kingdom of God: I. God grants the vision to Paul, and opens the heart of Lydia; II. Paul understands and intelligently obeys the divine call, and wisely chooses the time and the place of his first discourse at Philippi. (ib.).Lydia, the first Christian of Europe, a living illustration of the manner in which God opens a door for his word: I. By land and by sea. Pauls passage to Europe; the distress of the world calls him; the love of Christ constrains him; the hand of the Lord leads him. II. To the ear and the heart. Pauls first discourse in Philippi; the Lord gives him an opportunity to preach the word, gathers hearers around him, and opens a heart that receives the truth. III. To the family and the church. The fruits of Lydias conversion. The Lord opens her mouth for a public confession of Himthe hearts of her family for a devout imitation of her exampleher hand for offices of gratitude and love.The decisive victory at Philippi. The bloody battle of Philippi, a century previously, had laid the foundation of the empire of Augustus; the bloodless victory of Paul now lays the foundation for the kingdom of Christ on earth.
Act 16:16. Which brought her masters much gain by soothsaying.It is a common vice of men that they give largely in matters which do not belong to their province, while they will not expend a farthing on the true worship of God and on useful institutions. (Starke).
Act 16:17. Cried, saying, These men are the servants, etc.When Satan is transformed into an angel of light [2Co 11:14], he is most of all dangerous.The devil often preaches the article of faith concerning God, but applies it to purposes of his own. (Starke).When the devil cannot actually arrest the progress of the kingdom of God, he endeavors, at least, to make common cause with it, and thus affix a stigma to it. But the Lord Jesus, with his servants, has always carefully guarded against such dangers. Luther, for instance, learned from his experience, that attempts are often made to insnare men by flattering words. (Rieger).A threefold artifice of the devil is here concealed: 1. He attempted to excite the self-complacency of the apostles, and weaken their zeal for Jesus by worldly praise. Many an upright teacher has already fallen into this snare. 2. He attempted to flatter them by the words of the female slave, so that they might allow him to retain possession of her, and continue his work of deceit. 3. He designed by these means to persuade the people that the apostles were his friends, and thus impair the strength of the Christian religion. (Ap. Past.).
Act 16:18. But Paul, being grieved.Christ does not need the praise of the devil, either in His own behalf, or in that of his servants. True Christians should regard the praise of wicked people with suspicion, and feel that it is even a hateful thing. (Starke). (The Grecian sage asked: What base thing have I done, that this man praises me?). The Lord grant us purity of sentiment, as the love of praise so easily besets us!I command thee out of her.The powers of falsehood, which had already acquired such influence, the miserable condition of the slave, who might yet be saved, and a well-founded apprehension that Christianity might be regarded as also a magic art, that enveloped itself in darkness, combined to impel Paul to speak and act with such earnestness. (Rieger).
(Act 16:16-18). The servants of the Most High God shew the way of salvation (Act 16:17); this witness is true, although it proceeds from a lying mouth: I. Who are the servants of God? Those who serve God and his word alone, and not the false spirit of the world, self-interest, and pride, Act 16:16; Act 16:18. II. What is the way of salvation which they teach? The answer in Act 16:31. (From Lisco).The Christians conduct with respect to that which is wonderful, when the latter neither proceeds from the power of faith, nor is connected with it: I. The apostles mode of action; II. The rule with which it furnishes us. (Schleiermacher).No alliance between the kingdom of truth and falsehood! I. The kingdom of truth does not need it; II. It was never benefited by it.Distrust, O Christian, the praise of the world! I. It desires to excite thy vanity by means of that which is not thy merit, but a work of grace; II. It desires to check thy zeal, when directed against all ungodliness; III. It desires to allure thee from the service of thy God, and consign thee to the bondage of men.
Act 16:19. Saw that the hope of their gains was gone.The Gospel does, indeed, seriously interfere at times with the gains of men, since it forbids and condemns many profitable arts, and involves us in many trials and difficulties. (Starke).
Act 16:20. These men do exceedingly trouble our city.Those who disturb the false peace of sinners, are usually denounced as disturbers of the public peace; 1Ki 18:17; Amo 7:10. (Starke).Lupus in fabula! The lamb is accused by the wolf of having troubled the water, and yet the latter drank higher up in the brook.
Act 16:21. These men being Jews teach customs being Romans.The charge against the servants of Christ is framed with great cunning; the accusers appeal, on the one hand, to the Roman name, the highest badge of distinction; they arouse, on the other, the hatred of the people against the apostles, by applying to them the name of Jews, which was, at that time, a term of reproach. (Calvin).The devil had borne witness that they proclaimed the way of salvation, and now their teaching is represented as of such a nature that it could not with propriety be received! Perverse world! (Ap. Past.).Two well-founded charges against the messengers of Christ, before the tribunal of the world: I. They disturb the city, i.e., arouse the sinner from his false repose; II. They are Jews, and teach customs which do not accord with those of the Romans, i.e., they humble the pride of the natural man.
Act 16:22. Rent off their clothes, and commanded to beat them.It is better to suffer for the sake of Jesus, than to be praised by the devil. (Ap. Past.).
Act 16:23. They cast them into prison.Since Christ himself was numbered with the transgressors [Isa 53:12], it is an honor to his servants to suffer imprisonment for his sake (Starke).Let us value the writings of the apostle the more highly, on account of the honorarium which he received. (Besser). [Honorarium, i, e., the pay for the services of authors, physicians, etc. (Heyse).Tr.]
Act 16:24. Who, having received such a charge the stocks.Fidelity in discharging the duties of an office, even when unwisely exhibited, does not hinder, but may, at times, promote the conversion of men. (Starke).The limbs do not feel the stocks, when the heart is in heaven. (Tertullian).The feet of those who publish peace, are never more beautiful [Isa 3:7], than when they are bound in fetters and iron. (Gossner).
Act 16:25. And at midnight Paul and Silas prayed, etc.True Christians can, by their prayers and hymns, convert even a court of death, and a gate of hell, into a sanctuary and a gate of heaven. (Starke).The place does not sanctify the person, but the person sanctifies the place. (Quenstedt).It is no difficult art to sing praises in the external church, when it is not only tolerated, but even protected, and when money is paid for such praises; but no one, unless he is a true disciple of Jesus, and endowed with grace, can praise and sing in a prison, in bonds, and after having been scourged. (Gossner).The wonderful worship of God at night in the prison of Philippi: I. The unusual hour of prayermidnight; II. The singular templea prison; III. The remarkable appearance of those who conduct the servicesPaul and Silas in the stocks; IV. The strange congregationthe prisoners in their cells.Paul and Silas, singing praises by night, or, This is the victory that overcometh the world, even our faith. [1Jn 5:4].The prayer in the prison at night, and the Amen pronounced by heaven (the earthquake).
Act 16:26. And suddenly there was a great earthquake, etc.It was the answer to their hymns of praise. (Gossner)..The prayers of the saints move heaven and earth. (Starke).It was a great miracle, when all the doors were opened and the bands loosed inconsequence of the earthquake; but it was a still greater miracle when the hearts of the jailer and of all his household were opened, (id.).Every deliverance that is granted at any time to the servants of God, bears a certain resemblance to the final deliverance, when, at the sound of the last trumpet, even the prisons of the graves will be opened and the bands of corruption be loosed, and when the souls of men, motionless as it were, will anxiously await the things that shall come to pass. (Williger).The midnight earthquake at Philippi, a miracle wrought by Him who breaks all bonds: I. He bursts the bonds of affliction, when his elect cry day and night unto him [Luk 18:7], (Paul and Silas); II. He breaks the chains of sin, when the soul that is bound, sighs after Him (the jailer); III. He opens a path for His word and kingdom, although the world may attempt to fetter them (the word of God is not bound [2Ti 2:9]); IV. He bursts open the prison of the grave, when the hour of eternal redemption arrives.The midnight hour in the prison at Philippi, an image of the solemn hour of the Lord: I. The world sleeps, but believers await it with watchfulness and prayer; II. The earth trembles, but the Lord is near; III. The servants of sin stand trembling before the tribunal, but the children of the kingdom lift up their heads, for their redemption draweth nigh [Luk 21:28].
Act 16:27. He drew out his sword, etc.God permitted this jailer, who was soon afterwards converted, to exhibit the utmost wrath, and even despair; he was thus, in truth, a brand plucked out of the fire [Zec 3:2], well suited to demonstrate the power of the Gospel, which can transfer sinners from the borders of hell to the life of heaven. Such cases encourage us to carry the Gospel to the rudest and most barbarous tribes, even under the most unpromising circumstances. Even the man who contemplates suicide, and whose sword is already at his breast, may yet be saved. (Ap. Past.).
Act 16:28. But Paul cried with a loud voice, etc.The jailer, in his fright, and in the darkness of the night, cannot see Paul, but the latter sees him, and rescues him from his great danger. While the sinner sits, as a captive, in the deepest night of sin and fear, the eyes of Jesus, who is gracious and merciful, are fixed upon him. (Ap. Past.).Do thyself no harm, for we are all here.The command and will of God bind His people more firmly than iron chains and oaken stocks.We are all herea consolatory assurance given by the messengers of the Gospel to men in despair. Not only Paul and Silas utter the words, but Peter and John, with all the apostles and prophets, unite with them in saying: We are all here, I. With the witness of the word; II. With the example furnished by our walk; III. With the interceding prayers of our love.
Act 16:29. And came trembling.He did not tremble for his office, his character, or his life, since the danger had passed away, and all the prisoners were there; he trembled in the anguish of his soul, as an awakened sinner standing in the presence of an unknown God.Fell down before Paul and Silas.The jailer on his knees before his prisonerswhat a wonderful change! It impressively attests the majesty of the true servants of God, and the insignificance of merely secular authorities.
Act 16:30. And said, Sirs, what must I do to be saved?We are told in Act 16:27, that he called for a light, in order to look for the prisoners. He now calls for the true light, in order to go forth out of his own prison.The heart of the jailer seems to repeat, and, indeed, to his own great advantage, the words: Come over, and help us. When we meet with such an awakened conscience, we can accomplish a great work with a few words; but it is often long before the question is seriously asked: What must I do to be saved? (Rieger).
Act 16:31. And they said, Believe on the Lord Jesus Christ, etc.The apostate emperor, Julian, said in mockery to the Christians: Faith !This is the whole of your wisdom! Let us abide by this wisdom. (Besser).The most important question, and the most important answer, (Lisco).Believe on the Lord Jesus Christ, and thou shall be saved, and thy house ! For, with this faith, thou receivest, I. A divine family friend; II. A holy family discipline; III. Undisturbed family peace; IV. A secure family position; V. An infallible family remedy; VI. A heavenly family portion (a wedding sermon).
Act 16:32. And they spake unto him the word of the Lord, etc.The apostles not only promised salvation to him and his house, but also brought it to them through the preaching of the Gospel. (Williger).
Act 16:33. And washed their stripes.When faith enters into the heart, it transforms the individual; the stern jailer is converted into a kind physician, and host. (Starke).And was baptized, he and all his.He first removed their bodily uncleannessthe blood which had flowed from their wounds; he could no longer endure the sight of those evidences of the cruel treatment which these servants of God had received; he now asked that he and all his might, through them, be cleansed in baptism, and be freed from spiritual uncleanness. (Williger).The jailer has now become himself a prisonera prisoner of Jesus Christ; but these are blessed bonds!
Act 16:34. He set meat before them, and rejoiced, etc.This was a genuine marriage feast, in the joy of which the whole family shared. (Bogatzky).All these details enable us to discern in the jailer, after he had become a believer, the cheerful spirit of Martha, which appropriately reveals itself only when it succeeds the thoughtful silence of Mary, and when the one thing needful is secured. (Williger).In Philippi, a business-place (Lydias house), and then a prison, were the first missionary stations; two families in that city furnished the church with a home. It was necessary that, in the pagan world, the Christian family should become the nursery of congregational life, each household a congregation on a small, and each congregation a family, on a large, scale. (Besser).
(On Act 16:25-34.). The conversion of the jailer at Philippi: I. The preparatory circumstances: (a) externally, the earthquake; (b) internally, the alternation of opposite emotionsanguish and despair, peace and joy. II. The means through which it was accomplished: (a) the question, which referred to the way of salvation; (b) the answer, which proclaimed salvation. III. The results: (a) active gratitude towards the apostles; (b) a blessing permanently abiding on the man and his house. (From Lisco).The miracle of the night of imprisonment (a homily). I. The prayer, Act 16:25. It is night; all are buried in sleep. A gloomy edifice; an abode of darknessa prison. But in one of the cells a light, an internal lightthe light of faith. Hence, prayer and praise. II. The convulsion, Act 16:26-28. The earthquakeit convulsed not only the prison-walls, but also the heart of the keeper of the prison. At first, indeed, an agony even unto despair. But eternal love watches and rules. The comforting assurance: We are all here. Hope revives; still, the jailer desires to obtain ocular proof, Act 16:29. III. The great question, Act 16:30-32. It proceeded from causes that are partially apparent: the praying apostles opened an indistinct view of a higher power; perhaps, too, earlier experiences in his gloomy calling, recurred to his mind. The convulsion brought the slumbering seed to maturity.The apostles had not fled; how secure and happy they must be! What must I do to be in the same state? The great and vital question receives a great and vital answer. There can be but one answer: Without Christ, none are saved; through Him, all can be savedthou, and thy house. IV. The first love [Rev 2:4], Act 16:33-34. What is it? The effort to return that which has been receivedto do good to Christ in the person of His servants, the brethren. His heart cannot contain such blessednessit is a fire enkindled in the house, which reaches all the members of the family. (From Lisco).The light of the grace of the Lord, arising in the middle of the night: I. Over His friends, (Paul and Silas); II. Over His enemies (the jailer and his house).The miracles of grace wrought in the prison at Philippi: I. The Lord releases those that are bound: (a) internally freethey pray and sing; b) externally freethe bands are loosed, the doors are opened. II. He binds those that are free: (a) the fetters of agony and fearthe terror and trembling of the jailor; (b) the bands of faith and love [Hos 11:4]his conversion and joy.The purposes to which the Lord can apply a prison; He can convert it into, I. A peaceful chapel of prayer, Act 16:25; II. An alarming place of judgment, Act 16:26-29; III. A useful school of repentance and faith, Act 16:30-31; IV. A hospitable house of Christian love and mercy, Act 16:32-33; V. A blessed birth-place of the new life, Act 16:34. (Sermon for a House of correction and a prison).
Act 16:35. And when it was day, etc.The apostles had hot spoken in defence of themselves before the magistrates, but the Lord had awakened the conscience of the latter. When His servants suffer and are silent, He defends their cause. (Ap. Past.).Let those men go.Such words, which Jesus said to his enemies near the mount of Olives, are now our security: If ye seek me, lot these go their way [Joh 18:8]. For now the world, death and the devil, the judgment and hell, are compelled by the power of Jesus to let his children and servants go. (Ap. Past.).The unexpected command to dismiss Paul, was, in truth, an act of the tender mercy of God, performed in behalf of the jailer, who was only a beginner in the faith. It would have been a severe trial for him, if ha had received a command to subject these servants of Jesus to additional torments. It was, therefore, with sincere joy that he proclaimed their innocence and release. We should always treat young persons and beginners with gentleness and indulgence, until they have acquired strength. (Ap. Past.).
Act 16:36. Now therefore depart, and go in peace.The jailer was already surprised that the magistrates should voluntarily issue such a command; but a still deeper humiliation awaited them. There are times coming when arrogant sinners will address their prayers for pardon, not only to the Lord, but also to his servants; for the saints will be their judges (1Co 6:2). (Williger).
Act 16:31. But Paul said unto them, etc.It is at times both wise and kind, to address, in somewhat bold terms, those who can be restrained from doing evil by nothing but by fear. (Quesnel).We ought not to yield to malicious men in a single point, not, however, from revengeful motives, but in order that their shame may be revealed, to the honor of the name of Christ; otherwise, they will become still more presumptuous (1Ki 18:17-18). (Starke).The world would gladly consign its past acts of injustice to oblivion, but should not always be permitted to adopt this course. The Holy Spirit teaches us that we should not be humble at an improper time, but regulate our conduct in such a manner, that it may conform to the guidance of God. It is necessary that those who are invested with civil offices, should see, at least to some extent, that the course of the Gospel is guided by a higher hand. (Rieger).Being Romans.Our citizenship [, Php 3:20; conversation, i.e., walk, etc. Engl. Version.Tr.] is in heaven. Paul well knew that this privilege was of more value than that of his Roman citizenship. Comp. Php 3:8. (Starke).
Act 16:38. And they feared, etc.The magistrates were alarmed when they heard that the prisoners were Romans; they did not bestow a thought, on the ill-treatment which Christians had received from them. Thus God at times attaches some badge to the pilgrims garb of his children, which may not indeed win the sincere love of others, but which at least avails to prevent further acts of violence. (Rieger).
Act 16:39. Desired them to depart out of the city.When unchristian rulers perceive that the Gospel has made a deep impression, they no doubt wish that Christ and his word could be restricted to India or Turkey, so that their repose might not be disturbed. Compare the conduct of the Gergesenes, Mat 8:34. (Starke).
Act 16:40. When they had seen the brethren, they comforted them, and departed.Such a departure of these faithful witnesses of Jesus, was honorable to them. They had accomplished the work that had been assigned to them; they had gathered brethren together; they comfort them; and now they depart. God grant that when we leave the world, we also may receive such a testimony from God. (Ap. Past.).
(On Act 16:35-40). The unexpected issue: I. The sudden release; II. The bold protest; III. The honorable apology; II. The peaceful departure. (From Lisco.).The honorable departure of the messengers of God from Philippi: I. The power of the Lord is revealed; II. The shame of his servants is effaced; III. Proud enemies are humbled; IV. Faithful friends are gained.Under what circumstances may a Christian defend the honor of his name, and insist on his rights ? I. When he is influenced, not by insults offered to his self-love, but by his sense of justice, and his zeal for the honor of God. II. When he does not depend on his own resources, but appeals to justice and to truth; III. When it is his object, not to crush, but to convince and reform the offender.
Act 16:36. Go in peacethe noblest words of farewell which could be addressed to the servants of God: I. By their friends, to whom they had brought salvation and peace (the jailer); II. By their enemies, who could not touch Gods anointed (the magistrates); III. By the Lord, who gives them the testimony: They have done what they could. Mar 14:8.[The conversion of the Philippian jailer: I. The circumstances under which it occurred; (a) the providential visit of the apostles to Philippi; (b) the jailers personal knowledge of their doctrine (apparent from ver 31, and acquired, when the divining spirit was expelled, Act 16:17-18when they endured the scourging with constancywhen they addressed him, as he fastened their feet in the stocksnever before, such prisoners); (c) the miraculous earthquake, and its immediate effects. II. Its genuineness, proved (a) from the peculiar power of Gospel truth (Rom 1:16; Jam 1:18; it had already impressed him); (b) from the divine attestation which, as he felt, the preaching of Paul received (the earthquaketo us, e. g., the spread of the Gospel, etc.); (c) from the subsequent course of the apostles (as in Lydias case, Act 16:15; they would not have baptized him, if they had not judged that he was a believer). III. Lessons: (a) the solemn duties which the gifts of divine grace impose on us (reflection, self-examination, repentance, faith); (b) the adaptation of the Gospel to the spiritual wants of all men (Jews, Gentilesthe high and the low); (c) the practical value of the doctrine of faith in Christ.Tr.]
Footnotes:
[6]Act 16:10. [of text. rec.], the reading found in Cod. D. G. H., in several oriental versions, fathers, etc., is preferable to , as the latter could have easily been substituted for the former. [ is adopted by Lach. and Tisch., from A. B. C. E. Cod. Sin., Vulg., fathers; Alf. retains , and regards as a gloss.Tr.]
[7]Act 16:12. [For chief, the margin offers first, the latter being a literal version of the original. See below, Exeg, note on Act 16:11Tr.]
[8]Act 16:13. a. [The margin furnishes the following: Sabbath: Gr. sabbath-day (Geneva); the latter is a fuller or more literal rendering of the original ( ), than the one which the translators inserted in the text.Tr.]
[9] Act 16:13. b. The text. rec. has [from E. G. H.] but the reading is better attested [by A. B. C. D., Cod. Sin., Vulg., etc., and is adopted by Lach., Tisch., Born., and Alf.Meyer, on the contrary says: . is a gloss, which was subsequently inserted in the text in place of .Tr.]
[In the same verse, in place of , Lach. inserts , from A (corrected). B. C. The accusative, , (also adopted by Lach.), occurs in A (corrected), and C, but not in B. The Vulg. (ubi videbatur oratio esse,) accords with D., which reads , (adopted by Born.). Meyer regards these variations as proceeding from a misunderstanding of the original text.Cod. Sin., stands alone; it reads Tr.]
[10]Act 16:16. [The margin furnishes the following: of divination; or, of Python.Tr.]. The text. rec. reads , in accordance with several MSS. [D. E. G. H], while the oldest MSS. [A. B. C.; Cod. Sin.; also Vulg.] exhibit the accusative , which those copyists [who substituted the Gen.] do not appear to have understood. [The accusative is preferred by Lach., Tisch., and Alf.In N. T. Act 16:16, . . II, having a spirit of Python, i. e., a soothsaying demon. (Rob. Lex. ad verb.). So also Wahl. See below, Exeg. note on Act 16:16.(Wiclif, Geneva: of divination; Rheims: a Pythonical spirit.Tr.]
[11]Act 16:17. [ is adopted by Lach., Tisch., and Born, from B. D. E. also, Cod. Sin., Vulg., etc., while Alford, in accordance with Meyers opinion, reads , as found in A. C (corrected), G. H., fathers, etc.Tr.]
[12]Act 16:19. [The margin exhibits the following: market-place; or, court.Ain N. T., a place, market-place, forum, etc. (Rob. Lex. N. T.). In the eleven passages in which the word occurs in the N. T., it is, with a single excepception (Mar 6:56, street) translated market or market-place, i. e., a place of public resort.(Tynd. Cranm., Geneva, Rheims: market-placeTr.]
[13]Act 16:31. The text. rec. inserts X, in accordance with most of the MSS. [C. D. E. G. H.]; nevertheless, the word should be cancelled as spurious, according to A. B. [also Cod. Sin., Vulg.], and this has been done by Lach., and Tisch. [and Alf.].
[14]Act 16:32. is supported by decidedly the greater weight of authority [A. B. C. D.; also Cod. Sin., Vulg.], and should be regarded as genuine; was substituted for it as a more simple reading, [, by Lach., Tisch., Born., and Alf,, in text. rec., occurs in E. G. II.Tr.]
[15]Act 16:34. The imperfect, [adopted by Tisch. and Alf.] appears to have been the original reading, in Cod. C. and occurs also in Cod. Cantabrigiensis [D.], as well as in the writings of Chrysostom, Oecumenius, and Theophylact; it should, hence, be preferred to the aorist . [The aorist, however, of text. rec. is found in A. B. C (first correction,). E. G. H., Cod. Sin., and is adopted by Lachmann.Tr.]
[16]Act 16:40. [For , of text. rec., (found only in a few minuscules), recent editors substitute . A. in accordance with A. B. D. E. G. H. Cod. Sin.; Vulg. (ad.) See Winer, Gram. 49. a.Tr.]
9 And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us.
Ver. 9. Into Macedonia and help us ] The ministers are those by whom God helpeth his perishing people, and pulleth them out of the devil’s danger. Hence they are called saviours, Oba 1:21 1Ti 4:16 ; redeemers, Job 33:24 ; Job 33:28 ; co-workers with Christ, 2Co 6:1 .
9. ] The vision seems to have appeared in the same way as that sent to Peter in ch. 10. It was an unreal apparition, designed to convey a practical meaning. The context precludes our understanding it as a dream .
] known probably by the affecting words spoken by him. There would hardly be any peculiarity of dress by which a Macedonian could be recognized.
Act 16:9 . : used by St. Luke eleven times in Acts elsewhere (in N.T. only once, Mat 17:19 ), three times in 1 12., and eight times in 12 28 (see Hawkins, Hor Synopti , p. 144). But St. Luke never uses ; sometimes . as here, sometimes . alone. It is quite arbitrary on the part of Baur, Zeller, Overbeck to interpret this as a mere symbolical representation by the author of the Acts of the eagerness of the Macedonians for the message of salvation; see as against this view not only Wendt and Zckler but Spitta, p. 331. Hilgenfeld, Zeitschrift fr wissenschaft. Theol. , ii., p. 189, 1896, thinks that the “author to Theophilus” here used and partly transcribed an account of one of the oldest members of the Church of Antioch who had written the journey of St. Paul partly as an eye-witness, and see for the question of the “We” sections Introduction. .: Ramsay, here in agreement with Renan, identifies this man with St. Luke, St. Paul , pp. 202, 203. But it can scarcely be said that anything in the narrative justifies this identification. Ramsay asks: Was Luke already a Christian, or had he come under the influence of Christianity through meeting Paul at Troas? and he himself evidently sympathises entirely with the former view. The probability, however, of previous intercourse between Luke and Paul has given rise to some interesting conjectures possibly they may have met in student days when Luke studied as a medical student in the university (as we may call it) of Tarsus; in the passage before us the succeeding words in Act 16:10 lead to the natural inference that Luke too was a preacher of the Gospel, and had already done the work of an Evangelist. Ramsay admits that the meeting with Luke at Troas may have been sought by Paul on the ground of the former’s professional skill, p. 205. He further maintains that Paul could not have known that the man was a Macedonian unless he had been personally known to him, but surely the man’s own words sufficiently implied it (Knabenbauer), even if we do not agree with Blass, in loco , that Paul must have recognised a Macedonian by his dress. At all events it is quite unnecessary with Grotius (so Bede) to suppose that reference is made to the angel of Macedonia, “angelus Macedoniam curans,” Dan 10:12 . On the importance of this verse in the “We” sections see Introduction: Ramsay, p. 200, Blass, Proleg. , p. x.
vision. Greek. horama. See note on Act 7:31. It has been suggested that Paul had met Luke, and that it was he who was seen in the vision.
appeared to = was seen by. Greek. horao. App-133.
in = through. Greek. dia. App-104. Act 16:1.
There stood, &c. = A certain (Greek. tis. App-123.) man (Greek. aner. App-123.), a Macedonian, was standing.
prayed = praying. App-134.
9.] The vision seems to have appeared in the same way as that sent to Peter in ch. 10. It was an unreal apparition, designed to convey a practical meaning. The context precludes our understanding it as a dream.
] known probably by the affecting words spoken by him. There would hardly be any peculiarity of dress by which a Macedonian could be recognized.
Act 16:9. And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us.
Our dreams often follow the leading thoughts of the day; or, if not of the day, yet the chief thoughts that are upon the mind. Paul dreams about mission work, for his heart is in it. I should not wonder if some before me, who are deeply engaged in earnest Christian work, have often dreamt about their Sunday-school, or their mission-station. Where the mind goes when we are awake, it often goes when we are asleep. This vision that appeared to Paul was supernatural; and was an indication of what God wanted him to do.
Act 16:10. And after he had seen the vision, immediately we endeavored to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them.
In the vision, the man prayed, Come over into Macedonia, and help us. The best help that Paul could render to the Macedonians was to preach the gospel unto them. The best help you can give men socially is to help them religiously; and the best religious help is to preach the gospel to them.
Act 16:11-12. Therefore loosing from Troas, we came with a straight course to Samothracia, and the next day to Neapolis; and from thence to Philippi, which is the chief city of that part of Macedonia, and a colony: and we were in that city abiding certain days.
Waiting to know what they were to do. In Gods work, we are not to go on in blundering haste. Sometimes, a little waiting may be good for us; and by waiting, we may find out the true path of success.
Act 16:13. And on the sabbath we went out of the city by a river side, where prayer was wont to be made;
Some quiet corner, where good people were wont to gather by the brook to pray.
Act 16:13. And we sat down, and spake unto the women which resorted thither.
This was probably the first religious meeting of Christians that was ever held in Europe. It is remarkable that it was a prayer-meeting, a prayer-meeting attended by women, a prayer-meeting to which two ministers came, and preached the gospel to the women who resorted thither. To be able to be present at a prayer-meeting ought always to be reckoned a great privilege to all of us who are Christians. In this way the gospel first came to us; in this way the gospel will be best preserved to us; and in this way we may best obtain guidance from God as to how we may carry the gospel to others.
Act 16:14-15. And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul. And when she was baptized,
She seems to have become a believer in Christ, and to have been baptized at once.
Act 16:15. And her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us.
Lydia was evidently a woman of some property. The purple which she sold was an expensive article. She seems to have been engaged in business on her own account; and when Paul met with her, she was far off from her workshop and her home. She had a house, therefore, in the place to which she had come to sell her purple; and she constrained the men of God to make use of her house, and to tarry there. Thus was Christianity brought into Europe, for which we praise the name of the Lord.
Act 16:16. And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying.
She professed to tell fortunes, and to speak under inspiration. She was really possessed by an evil spirit.
Act 16:17-18. The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which shew unto us the way of salvation. And this did she many days. But Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour.
Here was an evil spirit bearing witness to the truth of God, and it grieved Paul. When you hear a bad man ridiculing religion, do not be surprised; what else could you expect from him? But if you heard the devil recommending Christ, then you ought to be grieved, for the Lord Jesus does not want patronage or praise from Satan. Men would begin to suspect that Christ was in league with Satan, if Satan began to speak well of Christ. Dread to be spoken well of by ungodly men; for there is great danger in such praise. There may be a motive at the bottom of the flattery, which may be full of mischief. Paul, being grieved, silenced the demon, and cast him out of the damsel. Like his Lord, he would not allow the devil to testify concerning himself and his mission.
Act 16:19-20. And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew them into the market-place unto the rulers, and brought them to the magistrates,
They dragged them into the Forum, the place where the courts usually sat, and brought them before the magistrates, saying -what? These men have cured a demoniac, they have performed a miracle, and cast a devil out of a young woman? Oh! no; there would have been no wrong in that, so they must invent a charge. What do they say?
Act 16:20-21. Saying, These men, being Jews, do exceedingly trouble our city, and teach customs, which are not lawful for us to receive, neither to observe, being Romans.
They did not know that Paul himself was a Roman citizen, or they surely would not have brought such a charge as that against him.
Act 16:22. And the multitude rose up together against them: and the magistrates rent off their clothes, and commanded to beat them.
They beat them first, and tried them afterwards. That is often the rule with those who persecute Gods people: let them be hanged out of the way, and then we will enquire what they teach.
Act 16:23-25. And when they had laid many stripes upon them, they cast them into prison, charging the jailor to keep them safely: who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks. And at midnight Paul and Silas prayed, and sang praises unto God:
Another prayer-meeting, and a praise-meeting, too. There were only two persons at it; but they prayed, and sang praises unto God.
Act 16:26. And the prisoners heard them.
Paul and Silas were in the lower prison. The sound of their prayer and praise rose up through the different tiers of cells where other prisoners were confined.
Act 16:26. And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and every ones bands were loosed.
This was no common earthquake. An ordinary earthquake might have brought the prison down about their ears; but it would not have loosed the bands of the prisoners.
Act 16:27. And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled.
For the law was that, if a jailer lost a prisoner, he was to suffer whatever penalty the prisoner would have suffered. He therefore knew that, in all probability, his own life would be taken; and, strange to say, to save his life he would kill himself. Suicide is ever absurd and unreasonable. The worst that could happen to him would be to die by the sword of justice; and to escape from that, he tries to die by the sword of a suicide.
Act 16:28. But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here.
Every prisoner was loosed from his bands, but not one had escaped; nor had any even attempted to escape, which was another miracle; for men who see their bands broken, and the prison doors open, are pretty sure to run away. These men did not, for a heavenly charm was upon them. They kept in their cells, so that Paul could cry out to the jailor, -Do thyself no harm: for we are all here.
Act 16:29. Then he called for a light, and sprang in, and came trembling
Conscious of the supernatural, compelled to feel the hand which he had never perceived before, he hastened into the inner prison, where he had thrust the servants of Christ;
Act 16:29. And fell down before Paul and Silas,
Whom he had handled so roughly just now;
Act 16:30. And brought them out, and said, Sirs,
What a word to address to those who were still in his charge as prisoners!
Act 16:30-34. What must I do to be saved? And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. And they spake unto him the word of the Lord, and to all that were in his house. And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway. And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house.
May God give to many of us to know the happy experience of that believing, baptized, and blessed household!
Act 16:9. , a vision in the night) It is not said to have been a dream; although it was the night. So ch. Act 18:9. No other dream is mentioned in the New Testament, except the dreams which were vouchsafed to Joseph in those earliest times, Matthew 1, 2, and the dream of the wife of Pilate, a Gentile. In Act 2:17, the words are repeated from Joel. The night is seasonable for learning the Divine will.-, a man) Who represented not Lydia, nor perhaps the gaoler of Philippi, but rather all from among the Macedonians who were about to believe, even though they themselves did not yet know the fact; for the man says, Help US. He was an angel, or a kind of apparition, as in ch. Act 10:11.-, a Macedonian) whom, from his costume, or language, or some other indication, Paul distinguished; the fact (event) afterwards corresponding thereto. As yet Paul had not come into Europe.-, help) by (preaching) the Gospel, Act 16:10, against Satan against blindness.
prayed him
beseeching him. Here the Gospel turns toward Europe.
Come Over and Help Us
And a vision appeared to Paul in the night; There was a man of Macedonia standing, beseeching him, and saying, Come over into Macedonia, and help us.Act 16:9.
1. This, says Sir W. M. Ramsay, is in many respects the most remarkable paragraph in Acts. In the first place the Divine action is introduced three times in four verses, marking and justifying the new and great step which is made at this point. In Act 13:1-11 also the Divine action is mentioned three times, leading up to the important development which the author defines as opening the door of belief to the Nations; but in that case there were only two actual manifestations of the Divine guidance and power. Here on three distinct occasions the guidance of God was manifested in three different waysthe Holy Spirit, the Spirit of Jesus, and the Visionand the three manifestations all lead up to one end, first forbidding Pauls purpose of preaching in Asia, then forbidding his purpose of entering Bithynia, and finally calling him forward into Macedonia. Now, amid the multitude of the revelations (2Co 12:7) granted to Paul, Luke selects only those which have a distinct bearing on his own purpose as a historian, and omits the vast majority, which were all important in their influence on Pauls conduct and character. What is his reason for the insistence in this case?
2. It is not easy to account on strictly historical grounds for the emphasis laid on the passage to Macedonia. Lightfoot, in his fine essay on the Churches of Macedonia, recognizes with his usual insight that it is necessary to acknowledge and to explain that emphasis; but his attempt cannot be called successful. As he himself acknowledges, the narrative gives no ground to think that the passage from Troas to Philippi was ever thought of by Luke as a passage from continent to continent. A broad distinction between the two opposite sides of the Hellespont, as belonging to two different continents, had no existence in the thought of those who lived in the gean lands, and regarded the sea as the path connecting the gean countries with each other; and the distinction had no more existence from a political point of view, for Macedonia and Asia were merely two provinces of the Roman Empire, closely united by common language and character, and divided from the Latin-speaking provinces farther west.
3. The sweep and rush of the narrative is unique in Acts: point after point, province after province, are hurried over. The natural development of Pauls work along the great central route of the Empire was forbidden, and the next alternative that rose in his mind was forbidden: he was led across Asia from the extreme south-east to the extreme north-west corner, and yet prevented from preaching in it; everything seemed dark and perplexing, until at last a vision in Troas explained the purpose of this strange journey. We cannot but be struck with the fact, that in this paragraph the idea seems to clothe itself in the natural words, and not to have been laboriously expressed by a foreign mind. And the origin of the words becomes clear when we look at the concluding sentence: Immediately we sought to go forth into Macedonia, assuredly gathering that God has called us for to preach the Gospel unto them. The author was with Paul in Troas; and the intensity of this paragraph is due to his recollection of the words in which Paul had recounted the vision, and explained the whole Divine plan that had guided him through his perplexing wanderings. The words derive their vivid and striking character from Paul, and they remained indelibly imprinted on Lukes memory.1 [Note: W. M. Ramsay, St. Paul the Traveller, 198.]
We shall take the subject in two parts
I.The Vision
II.The Appeal.
I
The Vision
A vision appeared to Paul in the night; There was a man of Macedonia standing, beseeching him.
1. A vision. The word () is used by St. Luke eleven times in Acts (elsewhere in N.T. only in Mat 17:9). It is expressive more naturally of a vision during wakefulness, whereas dream () is the usual term for a vision during sleep.
2. The Meaning of the Vision.
(1) Whoever St. Pauls night visitant may have been it is impossible to overlook the fact that great importance attached to the occurrence. To St. Paul the vision was the reflexion of waking thoughts, and the revelation of the will of God (Eugne Bersier); it is easy to understand his eagerness to follow this vision after he had been twice hindered in his purpose, and although it may well be that neither he nor St. Luke regarded the journey from Troas to Philippi as a passage from one continent to another continent, yet, to St. Paul, the extension of Christs kingdom was the one burning desire, and in the good Providence of Him who sees with larger other eyes than ours, the vision was instrumental in pointing the way for the founding of St. Pauls first European Church. It is perhaps venturesome to say that the Gospel was now first preached on the continent of Europe, as the good tidings may have reached Rome through the Jews and proselytes who heard St. Peter on the Day of Pentecost.
(2) As our pioneer Apostle stood on this Asiatic frontier, among its stirring historic recollections, we must not suppose his thoughts rested long or chiefly upon them. His ardent desire to advance his Masters work, together with an ever-present sense of his responsibilities, urged him to unflagging activity. Besides, the remarkable providential guidance under which he had been led hither, must have induced him to expect still further direction. There were heights of heathenism, vast expanses of moral darkness lying beyond the western horizon. Does his Master design that he shall scale those heights, that he shall penetrate those wastes? The vision leaves him no longer in doubt as to the field he shall enter.
(3) He receives no direct instructions, but the intimation and signs of a symbolic vision. He does not receive an explicit command, or demonstrative proof of the particular path on which God wishes him to walk, but implicit indications, inferential proof of both. In his peculiar circumstances, in his expectant state of mind, with his past experience of the ways in which God guides, he speedily and rightly understands the instructions God means to communicate to him. He speedily interprets the vision; in it he hears the voice of God and the voices of his destitute fellow-men calling to him. Their spiritual distress and need comes as the cry of men perishing for lack of help, which he can givethe cry of those who have no vision, and are ready to perish in the misery of sin and ignorance of the Gospel. We read in the verse following the text, After he had seen the vision, immediately we endeavoured to go into Macedonia, assuredly gathering that the Lord had called us to preach the Gospel unto them.
(4) What does the vision mean for us? It is a repetition with renewed emphasis of the command, Go ye into all the world. It is a call to interpret the symbol in the light of all our knowledge. Archbishop Temple has said: The call to preach the Gospel to all nations, to every creature, has become more imperative, because it has become more clearly understood, and more completely within our reach. We know now what is meant by all nations. We can count the nations; we can sum up all their languages; we can precisely define their limits. The habitable world has become, not a vast, vague, unlimited expanse, but a definite area, with bounds that can be traced upon a map. And so, too, now, all the nations have become accessible; we not only know them, but we also know how to reach them. They wait our answer to their appeal. They wonder why we delay to come to them.
There is an old story that caught fire in my heart the first time it came to me, and burns anew at each memory of it. It told of a time in the southern part of our country when the sanitary regulations were not so good as of late. A city was being scourged by a disease that seemed quite beyond control. The citys carts were ever rolling over the cobble-stones, helping to carry away those whom the plague had slain.
Into one very poor home, a labouring mans home, the plague had come. And the father and children had been carried out until on the day of this story there remained but two, the mother and her baby boy of perhaps five years. The boy crept up into his mothers lap, put his arms about her neck, and with his baby eyes so close, said, Mother, fathers dead, and brothers and sister are dead;if you die, whatll I do? The poor mother had thought of it, of course. What could she say? Quieting her voice as much as possible, she said, If I die, Jesus will come for you. That was quite satisfactory to the boy. He had been taught about Jesus, and felt quite safe with Him, and so went about his play on the floor. And the boys question proved only too prophetic. Quick work was done by the dread disease. And soon she was being laid away by strange hands.
It is not difficult to understand that in the sore distress of the time the boy was forgotten. When night came, he crept into bed, but could not sleep. Late in the night he got up, found his way out along the street, down the road, into where he had seen the men put her. And throwing himself down on the freshly shovelled earth, sobbed and sobbed until nature kindly stole consciousness away for a time.
Very early the next morning a gentleman, coming down the road from some errand of mercy, looked over the fence, and saw the little fellow there. Quickly suspecting some sad story, he called him, My boy, what are you doing there? My boy, wake up, what are you doing there all alone? The boy waked up, rubbed his baby eyes, and said, Fathers dead, and brothers and sisters dead, and nowmothersdeadtoo. And she said, if she did die, Jesus would come for me. And He hasnt come. And Im so tired waiting. The man swallowed something in his throat, and in a voice not very clear, said, Well, my boy, Ive come for you. And the little fellow waking up, with his baby eyes so big, said, I think youve been a long time coming.1 [Note: S. D. Gordon, Quiet Talks on Service, 61.]
II
The Appeal
Come over into Macedonia, and help us.
1. It is the cry of Greece to Judeathe appeal of the secular to the sacred. Greece had every secular possession the heart can namebeauty, philosophy, art, culture, gaiety. Judea had at this moment no secular possession at all; she had only Christ. Yet rich Greece called for the help of poor Judea! It is no passing picture, no evanescent experience; it is an eternal truth. The secular world cannot live without the help of Christ. No man can fulfil the duties of the hour by the light of the hour; it is always by a coming light. The schoolboy works for his prize, the clerk for his promotion. Nothing of value is stimulated by the mere sense of the moment. Not even charity is so stimulated. My benevolence for anything is proportionate to my idea of its longevity. Rome had no hospitals for incurables, no infirmaries for lives useless to the State. Why have we such institutions? It is because we think of these people as possible members of a future state. Our charity has been born of our faith and our hope. Why do we not follow the Roman in eliminating deformed infants? Because we have more pity? Nay, the Roman was prompted by pity. We refuse to follow, not because we feel more deeply, but because we see more clearly. We have caught sight of another chance for the deformed infanta chance which his misfortune will not impair. We have seen that he too is worth training, worth educating, worth mouldingthat there is a place waiting for him in a republic even larger than that of Rome.
Through midnight gloom from Macedon,
The cry of myriads as of one,
The voiceful silence of despair,
Is eloquent in awful prayer:
The souls exceeding bitter cry,
Come oer and help us or we die!
How mournfully it echoes on,
For half the world is Macedon!
These brethren to their brethren call,
And by the Love which loved them all,
And by the whole worlds Life they cry,
O ye that live, behold we die!
By other sounds our ears are won
Than that which wails from Macedon;
The roar of gain is round us rolled,
Or we unto ourselves are sold,
And cannot list the alien cry
O hear and help us lest we die!
Yet with that cry from Macedon
The very car of Christ rolls on!
I come; who would abide My day
In yonder wilds prepare My way;
My voice is crying in their cry,
Help ye the dying lest ye die!1 [Note: S. J. Stone. Poems and Hymns, 248.]
2. It is a cry from the weak to the strong. Examine the spirit of the prayer in the words of the text as to the nature of the help invoked. It is a strong word () that is translated helpstrong as succour or rescue. When the partners of Simon were beckonedto come and help ( )the beckoners were doing their best to bear a hand. But it is the help of the helpless that is implied in the text; so helplessat least in some cases, and those the worstas not even to know that they needed deliverance. The man of Macedonia was an ideal, whether or not he was an actual, man. He is the impersonation of a needfelt, or so much the worse when it is not felt. From this the Apostle rightly concluded that not man, but the Lord, had called them to preach the Gospel in Europe.
Do you remember De Quinceys dreamhow in his dream he saw the great chariot rushing down the vast aisles of a cathedral, past the storied tombs of kings and warriors, on which were the sculptured forms of the mighty dead, and yet upon the pavement in the very track of the chariot was a little child stooping down and playing with a flower, heedless of the approaching death? So terrible and imminent was the tragedy, that at the moment when the horses feet were about to crush the life out of the little one, the figure of a trumpeter that was lying on a tomb started up from his stony sleep and blew a blast of warning, while an angel hand stretched forth to snatch the little one from its awful death!1 [Note: J. M. Gibbon.]
3. It is the cry of earth to heaven. If the great and good gifts should not be bestowed upon people that have not intelligently asked for them, then what becomes of Gods gift of Jesus Christ, our Saviour, to this world? Did we ask for Him? Did we send for him? Did we clamour till our voices reached Him in the high halls of heaven, and He condescended to come at our call? Was the Cross of Christ, with all the glory of suffering, of measureless sacrifice, a response to a framed request for such a wondrous manifestation of wisdom and of love? We know that it was not. He came unto his own, and his own received him not. And yet I think our Lord would tell us that He saw, in the vision of His infinite lovethat vision that interprets and transfigures and disentangles objects from their vulgar limitations and surroundingsin His high heaven men stretching out hands, and saying, Come down and help us.
In the year 1896 Dr. Miller, Principal of the Christian College of Madras, was Moderator of the General Assembly of the Free Church of Scotland. An address came from India to the Assembly. It came from persons the great majority of whom had not accepted Christianity. It was a cry, not from the West to the East like the cry of the man of Macedonia, but from the East to the West. In reply to the address Dr. Rainy said in the Assembly: We rejoice in all good gifts which are peculiarly your own; and we would be serviceable to you in communicating, so far as you will receive them, whatever good gifts have been bestowed upon us by Him who has made of one blood all nations of men to dwell upon the face of the earth. But, in that spirit, we desire, affectionately and above all things, once more to commend to you, as our missionaries have often done, the Lord Jesus Christ, the only begotten Son of God, who for us men and for our sake took flesh and died. We men in the West have no better claim to Him than you have. We possess nothing so preciouswe value nothing so muchwe have no source of good so full, fruitful, and enduringwe have nothing to compare with the Lord Jesus Christ. To Him we must bear witness. And we should gladly consent that you should cease to listen to us, if you would be led to give your ear and your heart to Him.1 [Note: The Life of Principal Rainy, ii. 175.]
Come Over and Help Us
Literature
Banks (L. A.), Paul and his Friends, 88.
Brooks (P.), The Candle of the Lord, 91.
Davies (D.), Talks with Men, Women, and Children, 3rd Ser., 257.
Gibbon (J. M.), The Vision and the Call, 1.
Jerdan (C.), For the Lambs of the Flock, 302.
Little (J.), The Day-Spring, 132.
Matheson (G.), Rests by the River, 35.
Parker (J.), The City Temple, i. (1872) 1.
Taylor (W. M.), The Silence of Jesus, 194.
Vaughan (C. J.), The Church of the First Days, 341.
Vaughan (J.), Sermons, 1st Ser. (1869), 57.
Christian World Pulpit, xv. 296 (Dykes); xxxiii. 308 (Owen); xliii. 283 (Gibbon); li. 273 (Fairbairn); lii. 67 (Oluwole); lv. 387 (Lawrence); lix. 142 (Macdonald); lxxiii. 341 (Warschauer).
Church Pulpit Year Book, viii. (1911) 15.
Clergymans Magazine, 3rd Ser., viii. 175.
a vision: Act 2:17, Act 2:18, Act 9:10-12, Act 10:3, Act 10:10-17, Act 10:30, Act 11:5-12, Act 18:9, Act 18:10, Act 22:17-21, Act 27:23, Act 27:24, 2Co 12:1-4, 2Co 12:7
Macedonia: Act 18:5, Act 19:21, Rom 15:26, 2Co 7:5, 2Co 8:1, 2Co 9:2, 2Co 11:9, 1Th 1:7, 1Th 1:8, 1Th 4:10
Come: Act 8:26-31, Act 9:38, Act 10:32, Act 10:33, Act 11:13, Act 11:14, Rom 10:14, Rom 10:15
Reciprocal: Gen 46:2 – in the visions Deu 30:13 – Who shall Psa 17:3 – thou hast Son 8:8 – what Eze 40:2 – the visions Mic 5:7 – tarrieth Mat 9:37 – The harvest Luk 10:2 – are Act 10:5 – send Act 19:22 – Macedonia 1Co 14:36 – came Gal 2:2 – by
THE VISION AT TROAS
And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us.
Act 16:9
The three earliest missionaries of the Cross are standing on the western shores of Asia Minor. The setting sun was touching with points of gold the tops of the islands of the Gentiles. Shall they go east or west? Shall they go to India or to the great western world? That night St. Paul saw the vision and they crossed over to Europe.
I. Visions.I think most people have had visions of some kind, they have dreamed that they should be rich or clever, or famous. I dare say many a golden ship has sailed to your door, many a golden pheasant has flown quite near. St. Paul had visions too; they were visions not of earthly riches or honour, but heavenly visions. Like the fisherman he might have said, Silver and gold have I none. St. Paul worked for his living, for he had suffered the loss of all things for Christs sake. St. Pauls trade was tent-making. We find that seven visions are recorded, visions which St. Paul saw. Here are the references: Act 9:5; Act 9:12; Act 16:8-10; Act 18:9-10; Act 23:11; Act 27:23-24; 2Co 12:2-4. In Acts 9 there is the first vision: the Vision splendid: the crowning vision that converts the soul. After a vision of Calvary we are never the same again. When by faith I see the Sacred Head surrounded with crown of piercing thorn, the Sacred Heart of Jesus which broke for love of me, the marks of the nails, the print of the spear, I say that is the crowning vision that transforms the soul.
II. Vision and duty must be joined together.They were so joined in our text and in Act 26:16-18. Come and help. As St. Paul wrote to the CorinthiansWe are helpers of your joy. What charming words those are, so unselfish, so human. And how wonderful it seems that though St. Paul was poor, and had few friends and weak health, yet he seemed to be constantly thinking not who would help him and comfort him, but how he could help and comfort others. Come and help. There are more than we think, doubting, sorrowful, unhappythey say, Come and help. It was never giving that emptied the purse, nor loving that emptied the heart.
Rev. F. Harper.
Illustration
Many years ago there was a terrible fire in New York which shows the worth of a cheer. The four lower storeys were in flames: the fire was mounting upwards; it was supposed that the inmates had all been rescued. Suddenly, at an open window in the fifth storey, the form of a child was seen, screaming for help. The longest ladder was instantly shot up to the window, and a brave fireman clambered up three storeys through smoke and heat, when flames belched forth from the fourth storey and enveloped the ladder. Pausing, he was questioning whether it were possible for him to proceed. The eyes of the multitude in the street were on him in an agony of suspense. One man, grasping the situation, shouted, Cheer him! Cheer him! A cheer that seemed to shake the walls rang out. Up through the flames the fireman shot, wrapped the child in an asbestos blanket, and, though with hair and beard mowed off by the flames, placed her in her mothers arms.
(SECOND OUTLINE)
A CRY FOR HELP
Every one must have been struck with the beauty, and the tenderness, and the depth, which there is in that word help. Help us. It at once connects itself with such passages as these: I have laid help upon One that is mighty. The Lord is thy helper. I will help thee. And it is a true and a blessed name for Christ and His truth, Help, help.
I. The innate desire for help.It implies that there is, what I suppose there is in every living creature under heaven, a feeling, consciously or unconsciously, which looks out for help. Every one has his aspirations; in every one there is a standard higher than he can reach; a sense of something beyond him, which he sees, and admires, and wishes to be, and cannot. It is the immortality of the manit is the relict of the lost imageit is the cry of the void of a heart which once was filled. Weakness, miserable weakness, is the child of sin; and there are seasons when the hardest and the proudest feel it. You may assume it, every one who has not God sometimes has the thought, though it does not clothe itself in words, Help us. It will be a blessed thing to you, if any one ever says to you in life, You have been a help to my soul.
II. The cry of the heathen.If we, with all the assistance which we have about us, find it so very difficult to do what is right, and to act out the dictates of our better mindwhat must the difficulty be to a heathen, who has none of these, but all the counteracting influences of evil about him? What shall a right-minded or even a pious heathen do? Is not the Gospel practically an essential to that man, to enable him to fulfil the condition, on which condition alone he can escape eternal punishment? Are we not to believe that in very manywhy not in all?the inhabitants of heathen countries, there are the goings out of ardent desire to a higher morality, and a better religion, and a truer happiness? Think you that they have not their sorrows, which yearn for a better comforting than all that is around them can give?
III. What they want is help.And if you have ever known what it is utterly to fail of some good resolution, if you have felt the humiliation and the misery of being entirely unable to attain the point that you strove to reach, or rather, if ever you have proved the outstretched arm which stopped the fall, the well-timed word which just met the perplexity, the ordinance which supplied the wisdom, or the patience which the circumstances required, or the grace of God, but for which, then and there, you would have perished, then you may feel the power and the pathos which there is in that cry of heathenism, Come over and help us.
IV. We have the remedy; and that remedy is the simple truth as it is in Jesus. Before it, in Macedon, Lydias heart was opened, and the jailers iron-bound soul burst its fetters and was free. To that power the world owes its civilisation, man his true humanity, the Church her beauty, and we each our all. But if, having it, we dispense it not, then I see not how we can escape that ancient malediction, Curse ye Meroz (said the angel of the Lord), curse ye bitterly the inhabitants thereof; because they came not to the help of the Lord, to the help of the Lord against the mighty.
Rev. James Vaughan.
Illustrations
(1) The passage of the Gospel from Asia to Europe is so marked an epoch in the early history of the propagation of Christianity, and the results of it have been, and are still, and will yet be, so very important to the Church and to the world, that we cannot wonder at the unusual solemnity which attaches to the incident. It was an occasion worthy of supernatural interposition; and hence probably the fact, that it is the only time, after St. Peters mission to Cornelius, when God introduced a miracle to guide the course of missions.
(2) The call to mission work is sometimes audible and direct, as in the cry from Macedonia; sometimes, and more often, unconscious, and therefore the more plaintive. When Mackenzie, fired by the appeals of Selwyn and of Livingstone, went forth to die in Africa, no thiopia had stretched out the hand beckoning him to her shores; he felt no instinctive overmastering spur to the work; only he thought some one must go; if no one else came forward, God might find a use even for him. When three Cambridge professors founded the Delhi Mission, no anxious pundits had expressed discontent with their own traditions or turned to us for truer light. Sixty years ago, when the Church was scarcely known to neglected thousands in London, the very last thing which the disheartened Bishop and sullen masses would have foreseen was that the boys of public schools and the athletes or students of our universities would haste to the rescue. Men were perishing for lack of knowledge, and knew not their need.
Act 16:9-10. And While they were in this place, undetermined, probably, to what coast of Europe they should sail, if, according to their intention, they crossed the sea; a vision appeared to Paul in the night To direct them: it was not a dream, though it was by night. No dream is mentioned in the New Testament, except that of Joseph, and of Pilates wife. There stood a man of Macedonia Before him, probably an angel, clothed in the Macedonian habit, or using the language of that country, and representing the inhabitants of it; and prayed him With great earnestness; saying, Come over into Macedonia, and help us Against Satan, ignorance, and sin. And after he had seen the vision And given an account of it to his companions; immediately we endeavoured to go into Macedonia Willingly obeying the heavenly admonition; assuredly gathering From this vision; that the Lord had called us to preach the gospel unto them In that country. This is the first place in which Luke intimates his attendance on the apostle. And here he does it only in an oblique manner. Nor does he throughout the history once mention his own name, or any one thing which he did or said for the service of Christianity; though Paul speaks of him in the most honourable terms, Col 4:14; 2Ti 4:11; and probably, as the brother whose praise in the gospel went through all the churches, 2Co 8:18. The same remark may be made on the rest of the sacred historians, who every one of them show the like amiable modesty.
9, 10. Here he learns the object which the Spirit had in view, while turning him aside from one after another of the fields which he himself had chosen. (9) “Then a vision appeared to Paul in the night. There stood a man of Macedonia, entreating him, and saying, Come over into Macedonia and help us. (10) And when he saw the vision, we immediately sought to go forth into Macedonia, inferring that the Lord had called us to preach the gospel them.”
This overruling of Paul’s purpose, coupled with the absence of it at other times, indicates something of the method by which the journeyings of inspired men were directed. While their own judgment led to a judicious choice, it was permitted to guide them; but when it failed, as was likely to be the case, through their ignorance of the comparative accessibility of different communities, or the circumstances of individuals, they were overruled by some controlling providence, like Paul in Galatia; directed by angels, like Philip in Samaria; or by the Spirit, like Peter in Joppa; restrained from some purpose, like Paul and Silas when attempting to enter Asia and Bythinia; or called away across the sea, as he was now, by a vision at night. We will yet see that, as in the cases of Philip and of Peter, the prayers of individuals ready to hear the gospel were connected with the divine interference by which Paul and Silas were now being directed.
Preachers of the present day have no authoritative visions by night to guide them, and the supposition indulged by some, that they are at times prompted by the Spirit as Paul was, is nothing more than the conceit of an enthusiast, while it is nothing less than a claim to inspiration. But Paul was often guided merely by the indications of Providence, and so may it be with us. If we are attentive to these indications, we shall be under the guidance of that same All-seeing Eye which chose the steps of Paul. If the way of our choosing is entirely blocked up, at times, or some stern necessity turns us aside from a settled purpose, we may regard it as but the firmer pressure of that hand which leads us, for the most part, unseen and unfelt.
9. Here God settles all controversy as to leaving Asia by giving Paul a night vision, in which he saw a Macedonian man standing on a European mountain far away beyond the western sea, and heard him calling, Having come over into Macedonia, help us.
16:9 {5} And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us.
(5) They are the ministers of the Gospel by whom he helps those who are likely to perish.
This time God gave positive direction to Paul, and Luke recorded that He did it in a vision (cf. Act 9:10; Act 10:3; Act 10:17; Act 10:19; Act 11:5; Act 12:9; Act 13:4).
"Paul could have recognized the man in his dream as a Macedonian from what he said; but it has been conjectured that the man might have been Luke himself, who indicates his presence at this point by changing the narrative from ’they’ to ’we’ in the following verse. If this were so, it would suggest that Luke, a Macedonian or of Macedonian ancestry, had encountered Paul at Troas, perhaps as a medical attendant, and pressed him to preach the Gospel to the Macedonians. In this case, his appearance in Paul’s dream would make him seem to be a God-sent messenger, and would clinch the matter. This is, of course, no more than an attractive speculation." [Note: Neil, p. 180.]
Macedonia was a Roman province that comprised roughly the northern half of ancient and modern Greece. Its name honored Philip of Macedon, Alexander the Great’s father.
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: The Popular Commentary on the Bible by Kretzmann
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Spurgeon’s Verse Expositions of the Bible
Fuente: Gnomon of the New Testament
Fuente: Scofield Reference Bible Notes
Fuente: The Great Texts of the Bible
Fuente: The Treasury of Scripture Knowledge
Fuente: Church Pulpit Commentary
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Fuente: William Godbey’s Commentary on the New Testament
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)