6<\/strong>. Now when they had gone throughout<\/em> ] The oldest MSS. merely say and they went through<\/strong>.<\/p>\n Phrygia and the region of Galatia<\/em> ] Scarcely the direction, so far as population was concerned, which would have been chosen by them of their own accord, but the inner admonition of the Holy Ghost kept them from entering Proconsular Asia. The news of the events at Jerusalem on the day of Pentecost were known to some in Phrygia already (Act 2:10<\/span>), but of Galatia the history has yet made no mention, though we know from St Paul’s Epistle to that church that he afterwards had the warmest interest in and greatest anxiety concerning the Christians there, among whom Judaizers wrought like mischief with that done in Antioch. From some expressions of St Paul (Gal 4:19<\/span>) it seems likely that it was from his own preaching at this time that churches in Galatia were founded.<\/p>\n and were forbidden<\/em> ] Better, having been forbidden<\/em>. As they had been forbidden the one route, they went by the other. Probably St Luke says little about the events in this part of the journey, for his language below ( Act 16:10<\/em><\/span>) seems to shew that he only joined St Paul at Troas.<\/p>\n in Asia<\/em> ] See note on Act 2:9<\/span>.<\/p>\n Throughout Phrygia – <\/B>This was the largest province of Asia Minor. It had Bithynia north; Pisidia and Lycia south; Galatia and Cappadocia east; and Lydia and Mysia west.<\/P> And the region of Galatia – <\/B>This province was directly east of Phrygia. The region was formerly conquered by the Gauls. They settled in it, and called it, after their own name, Galatia. The Gauls invaded the country at different times, and no less than three tribes or bodies of Gauls had possession of it. Many Jews were also settled there. It was from this cause that so many parties could be formed there, and that so much controversy would arise between the Jewish and Gentile converts. See the Epistle to the Galatians.<\/P> And were forbidden – <\/B>Probably by a direct revelation. The reason of this was, doubtless, that it was the intention of God to extend the gospel further into the regions of Greece than would have been done if they had remained in Asia Minor. This prohibition was the means of the first introduction of the gospel into Europe.<\/P> In Asia – <\/B>See the notes on Act 2:9<\/span>. This was doubtless the region of proconsular Asia. It was also called Ionia. Of this region Ephesus was the capital; and here were situated also the cities of Smyrna, Thyatira, Philadelphia, etc., within which the seven churches mentioned in Rev. 13 were established. Cicero speaks of proconsular Asia as containing the provinces of Phrygia, Mysia, Carla, and Lydia. In all this region the gospel was afterward preached with great success. But now a more important and a wider field was opened before Paul and Barnabas in the extensive country of Macedonia.<\/P><\/p>\n Act 16:6-10<\/span><\/p>\n Now when they had gone throughout Phrygia and the region of Galatia.<\/em><\/p>\n <\/em><\/p>\n Pauls first visit to Galatia, A.D. 51 or 52<\/strong><\/p>\n The form of the Greek expression implies that Phrygia and Galatia are not to be regarded as separate districts–but the land originally inhabited by Phrygians, but subsequently occupied by Cauls. Paul does not appear to have had any intention of preaching the gospel here. He was perhaps anxious at once to bear his message to the more important and promising district of proconsular Asia. But he was detained by a return of his old malady the thorn in the flesh–some sharp and violent attack which humiliated him and prostrated his physical strength. To this the Galatians owed their knowledge of Christ. Though a homeless, stricken wanderer might seem but a feeble advocate of a cause so momentous, yet it was the Divine order that in the preaching of the gospel strength should be made perfect in weakness. The zeal of the preacher and the enthusiasm of his hearers triumphed over all impediments. They did not despise the temptation in his flesh. They received him as an angel of God, even as Christ Jesus. They would have plucked out their very eyes if they could and have given them to him. It can scarcely have been any predisposing religious sympathy which attracted them so powerfully. The gospel as a message of mercy and a spiritual faith stood in direct contrast to the gross and material religions in which the race had been nurtured. But if we picture to ourselves the apostle, as he appeared before the Galatians, a friendless outcast, writhing under the tortures of a painful malady, yet instant in season and out of season, by turns denouncing and entreating, perhaps also, as at Lystra, enforcing his appeals by some striking miracle, we shall be at no loss to conceive how the fervid temperament of the Gaul might have been aroused. In the absence of all direct testimony we may conjecture that it was at Ancyra, now the capital of the Roman province, as formerly of the Gaulish settlement, the most illustrious metropolis, as it is called in formal documents; at Pessinus under the shadow of Mount Dindimus, the cradle of the worship of Cybele, and one of the principal commercial towns of the district; at Tavium, at once a strong fortress and a great emporium, situated at the point of convergence of several important roads; perhaps also at Juliopolis, the ancient Gordium, formerly the capital of Phrygia, almost equidistant from the three seas, and from its central position a busy mart; at these, or some of these places, that Paul founded the earliest Churches of Galatia. (Bp. Lightfoot.<\/em>)<\/p>\n<\/p>\n And were forbidden of the Holy Spirit to preach the Word in Asia.<\/strong>—<\/em><\/p>\n The guidance of the Spirit<\/strong><\/p>\n Who can read this account without being tempted to ask–Why should the Holy Ghost forbid the apostles to preach in Asia? Why not suffer them to go into Bithynia? Were not the inhabitants sitting in darkness and in the shadow of death? And did not Christ die for them? Now as God giveth no account of His matters; and as the Lord of the harvest may send forth labourers into whatever part of His harvest He pleases, it might he enough to answer that it belongs not to us to pry into those reasons which it has pleased Him to keep secret. But the matter admits of a most satisfactory explanation. No doubt the souls in Asia and Bithynia were dear to God; but Paul and Silas could not be labouring both in Asia and Macedonia at the same time; and He, who knew the hearts of all, knew in which country the minds of men were most prepared to receive the gospel. That there was such a preparation in Macedonia is intimated by the very nature of the vision. The whole may be illustrated by a familiar image. A farmer perceives his fields white for the harvest, and hires labourers to reap the corn. They go into one field, and prepare to cut it down, but he forbids them; they look to another, and attempt to enter it; but he suffers them not: he conducts them to a third which is most fully ripe, and says, This is the field, work here. Would any say that he did not care for the corn in the other fields because he passed them by? Would not everyone be sure that he only took the third before them because it was most ready for the sickle, and that he would take the others in due time? So when the Lord forbad His servants to preach in Asia and Bithynia it was not that He did not care for the souls there, but that Macedonia was the most prepared. How well prepared it was appears from Pauls epistles to the Churches in that country, at Philippi and Thessalonica. But were Asia and Bithynia therefore neglected? No. We find Paul afterwards preaching in Troas, the very port of Asia whence he sailed to Macedonia. In Ephesus also, the principal city of that Asia where he had been forbidden to preach the Word, he abode two full years, so that all they, both Jews and Greeks, that dwelt in Asia, heard the Word of the Lord Jesus. We may observe, too, that the first epistle of Peter is addressed to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia. Yes! the same Lord over all is rich unto all that call upon Him. His tender mercies are over all His works: and we have the authority of Paul for saying that He will have all men to be saved, and to come to the knowledge of the truth. (J. Fawcett, M. A.<\/em>)<\/p>\n<\/p>\n Divine guidance<\/strong><\/p>\n You want to know what to do, how to act, where to go. There is one safe and sure method–and only one. It is Pauls. He thought, he used his natural reason; his instinct was to travel on, his inclination was to visit Asia, then Bithynia. Having done his best to choose, he submits his choice to a higher guidance. He carries the question in prayer to God, then he feels he is not to go–knows not where to go, obeys this intuition which happens to be opposed to his own wishes, waits, but waits not long. The vision and the voice follow speedily. It is at length from these that he assuredly gathers–infers truly his next step. It is even so. Use your faculties, submit your judgment to the highest, be true to what seems to you the highest leading, and the Divine message will grow clearer and clearer–the intuition, the vision, the voice–but, mark you, clearer only for the next step. The whole of Pauls journey was not mapped out. He could not see far, but he was not left in doubt. He assuredly gathered the next move. Perhaps he thought he was now bound for Rome–Rome attracted him far more powerfully than Athens. Yet he was not to go to Rome that time, nor could he have guessed, when he started for Philippi, that he was going to Athens and preach there to the scoffing, subtle Greeks. (H. R. Haweis, M. A.<\/em>)<\/p>\n<\/p>\n Paul called to Europe<\/strong><\/p>\n All Asia had heard the gospel. Now it was brought to that Europe which has furnished to the world its civilised energy. Probably in Pauls mind the European passage was but one of many journeys. But to the eye of history, seeing before and after, it was the challenge of Christianity to civilisation, to intellect, to world-controlling energy, to come and be ruled by Christ. Before this journey, however, there went–<\/p>\n 1. <\/strong>Yet it was a time of endeavour to labour. Paul did not choose the waiting for himself. He honestly and earnestly tried to preach the gospel. He went to the frontier of the province of Asia Minor intending to enter and preach. Prevented there, he tried Bithynia next. Preaching was the one word that summed up all Pauls life. Every Christian is called to work. His mission in life is to proclaim Jesus Christ.<\/p>\n 2. <\/strong>Pauls endeavour to do his work was thwarted. He wanted to labour for Christ, and he was prevented from doing so. He went into many a place only to be driven out with stones. He planned great journeys and found himself in prison. It would be a very instructive thing to look over the Scriptural records of Pauls life and tabulate the thwarted plans recorded. No man makes every Christian endeavour he undertakes a success. As God makes the flower cast many a seed to the ground that one or two plants may spring up, so He gives it as a law of spiritual accomplishment that there shall sometimes be many failures to one success. And Paul, like a wise man, did not quarrel with law.<\/p>\n 3. <\/strong>The strange part of Pauls experience at this point was that the thwarting of his purpose to preach the gospel in proconsular Asia and Bithynia was directly due to God. Some of Paul s failures were due to the interference of Satan (see 1Th 2:18<\/span>), who we may believe goes about endeavouring to hinder Gods people in Gods work. What are we to think of this?<\/p>\n (1)<\/strong> God was leading Paul away from the conversion of Asia Minor to the conversion of Europe. Paul, having but one human life and one mans natural power, could not do both. God set before him the larger work. To accomplish it involved the exclusion of the smaller.<\/p>\n (2)<\/strong> Asia Minor was undoubtedly approached more advantageously by the gospel from the westward, when the weight of European success added a new commendation to Pauls teaching, which it lacked when it came from the eastward. If you want to win a man to anything it is better to await the favourable moment than to rush in at first sight. It was better for Asia Minor and Bithynia not to have the gospel preached to them just yet.<\/p>\n (3)<\/strong> Gods thwarting of Pauls plans would have been all right even if we could see no reason whatever in it.<\/p>\n 4. <\/strong>The Holy Spirit was present with Paul, directing and equipping him, quite as well in the time of waiting as in the time of work.<\/p>\n 1. <\/strong>The vision was that of a pleading man. The gospel is for the world, and the whole world.<\/p>\n 2. <\/strong>The figure in the vision voiced the need of help; it did not define just what was needed. The call that rises from the human race is a cry for help, whatever the help be. It is not always a cry for the gospel; for many times when the gospel is offered it is blindly refused. It is the function of the gospel sometimes to create desire as well as to satisfy it. When Paul landed in Macedonia he found no crowd standing with outstretched hands to welcome him. No, he tarried certain days before there was any sign of the gospel being wanted, and then the sign came only to Pauls search for it.<\/p>\n 3. <\/strong>The Macedonian was a representative. He said not Come over and help me, but Come over and help us. All needed Christ, and not only the few souls who were already near to the kingdom–like Lydia, the first convert.<\/p>\n 4. <\/strong>The request that was made by the pleading man of the vision was in Pauls power to grant. He could go over and help them if he wanted to. So can we help the nations who seem to stand before us in vision beseeching us to help them.<\/p>\n 1. <\/strong>Paul was led to make an answer by using the mind God had given him. He and his companions consulted together and concluded that God had called them for to preach the gospel unto them. The supernatural vision seems to separate Pauls experience from ours. We are not so led in our work. But his consulting with his friends and reasoning out as well as he could the conclusion which God wanted him to make, brings his way of being led back into similarity with our own.<\/p>\n 2. <\/strong>Having made up his mind that he ought to go to Macedonia, Paul sought to carry out that purpose. Assurance of success and the accomplishment of success are in Gods hands, but we can at least try. If God is willing to bless, and we are able at least to try, if Christian work sometimes does not greatly prosper, what is the reason?<\/p>\n 3. <\/strong>Pauls answer to the meaning of the vision was immediate. Straightway we sought to go. The reaction of Pauls converted soul in the presence of spiritual need was instant. If he responded instantly to the call of need we can respond so too, if we will.<\/p>\n 4. <\/strong>The calls being from God was what made Pauls reply so quick. Obedience was a primal element in Pauls religious life, and so he is seen to be truly of the company of Him who was an obedient Son.<\/p>\n 1. <\/strong>It was not visible at once. Over in Troas there was the exciting vision of the pleading Macedonian. But in Macedonia there was nothing but indifference. Paul was received, as the missionary of the cross is almost always received, with perfect indifference.<\/p>\n 2. <\/strong>Paul used means to bring a result about. He did not sit down with folded hands, saying to himself, Macedon has cried to me for help; I have come a long way at great trouble in order to give help: now if the Macedonians want me let them speak out. Paul assumed that the Macedonians needed everything and acted as though they desired nothing. He waited not for them to seek him, he sought them. Work is a spiritual as well as a natural condition of success.<\/p>\n 3. <\/strong>A small beginning was made. Paul was not disheartened at its smallness, but content with its being a beginning. No heathen were allured to the gospel at all. No men were reached. One woman, and she half converted already before Pauls appearance, was the harvest of Pauls effort. The beginning is not yet the end, but it surely has the end hidden in it, in however small circumference.<\/p>\n 4. <\/strong>Fellowship was established. Lydia brought her household into the faith and took Paul and his friends into the sweet communion of this new Christian home. When that Christian fellowship was formed the success of Pauls Philippian mission was assured. A group of real Christian friends can leaven a city.<\/p>\n 1. <\/strong>The relation of God and man in gospelising. God calls; mans imperative and immediate duty is to obey. God sends the Holy Spirit to direct and empower in Christian work. For it is God that worketh in you. God sends us to try all plans in the world with His gospel. He only knows where we shall succeed in planting it.<\/p>\n 2. <\/strong>The laws of gospelising. Persuading for Christ is like other persuading. Paul did not preach when he made his first European convert. What a spectacle he would have made if he had proceeded to deliver a thunderous oration like that on Mars Hill to these half-dozen women! He sat down and talked with them. The gospel begins its work in small ways. Europes conquest for Christ is heralded in the saving of one woman. The gospel uses the God-made relations of human life for its propagation. Lydia brought her household to Christ. The family is recognised and utilised by the gospel. (D. J. Burrell, D. D.<\/em>)<\/p>\n<\/p>\n Permission to preach the gospel strangely conveyed<\/strong><\/p>\n The Rev. John Thomas, who may be regarded as the founder of the Friendly Islands mission, had laboured for some time at Hihifo, in Tonga, with but little fruit, being continually thwarted and persecuted by the Pagan chief Ata: when, having heard that the paramount chief of Haabai had renounced idolatry, and was anxious to have a missionary, he made up his mind to remove thither. But as the commencement of a new mission in another group of islands would involve considerable expense, he wished first to hear from the missionary committee in London, who had some time before been written to on the subject. Whilst waiting at Nukualofa, in a state of considerable anxiety and suspense, in the month of January 1830, an incident occurred which clearly shows the superintending providence of God in the affairs of the missionary enterprise. A small box was washed on shore and brought to Mr. Turner by one of the natives. On being opened it was found to contain a letter from the missionary secretaries, giving the sanction of the committee for the extension of the mission in the Friendly Islands, and the appointment of a missionary to Haabai without further delay. The vessel by which this communication had been sent, a schooner from Sydney, had foundered at sea, and all on board were lost. It is said that neither vessel, nor crew, nor any of the goods with which she had been freighted were ever seen or heard of again. The package containing that letter alone, a messenger of mercy for a people waiting for the law of the Lord, guided by Him whom wind and seas obey, escaped the general wreck, and was cast on shore at the right place and the right time to relieve the minds of the anxious missionaries, and to enable them to go forward and enter the openings which appeared before them for the proclamation of the glorious gospel of the blessed God.<\/p>\n The Spirits direction<\/strong><\/p>\n That you may know the Divine plan for you, go to God Himself, and ask for it; for as certainly as He has a plan or calling for you, He will somehow guide you into it. And this is the proper office and work of His Spirit. By this private teaching He can show us, and will, into the very plan that is set for us. And this is the significance of what is prescribed as our duty–namely, living and walking in the Spirit; for the Spirit of God is a kind of universal presence, or inspiration, in the worlds bosom; an unfailing inner light, which if we accept and live in, we are guided thereby into a consenting choice, so that what God wills for us we also will for ourselves, settling into it as the needle to the pole. By this hidden union with God, or intercourse with Him, we get a wisdom or insight deeper than we know ourselves; a sympathy, a oneness with the Divine will and love. We go into the very plan of God for us, and are led along in it by Him, consenting, cooperating, answering to Him we know not how, and working out, with nicest exactness, that good end for which His unseen counsel girded us and sent us into the world. In this manner, not neglecting other methods, but gathering in all their separate lights, to be interpreted in the higher light of the Spirit, we can never be greatly at a loss to find our way into Gods counsel and plan. The duties of the present moment we shall meet as they rise, and these will open a gate into the next, and we shall thus pass on, trusting and securely, almost never in doubt as to what God calls us to do. (Horace Bushnell.<\/em>)<\/p>\n<\/p>\n The supernatural element in labour<\/strong><\/p>\n 1<\/strong>. <\/em><\/strong>Here is the direct action of the Holy Ghost. The early Christians realised that they were living in the age of the Holy Spirit. Why should there be any difficulty in believing that spirit may affect spirit? We believe that matter affects matter. It is quite scientific to believe that; yet to believe that mind can affect mind, that spirit can touch spirit, is fanaticism! I have not so learned life. It is easy for me, having seen the action of metal upon metal, to believe that there may be a kindred action of soul upon soul, God upon man.<\/p>\n 2. <\/strong>The action of the Spirit is as morally mysterious as it is personally direct. Why should the Holy Ghost forbid the apostles to preach the Word anywhere? That we cannot explain; but then you cannot explain yourself. We are forbidden to do certain things. The things themselves are good, but the time is wrong, or the place is ill-chosen, or another opportunity is greater and ought to be absorbent. It is not enough that you are in a good place, doing a good work; your object should be to live and move and have your being in the Spirit of God, so that wherever He may point, your heart may outrun your feet in attaining the destination. Where life is bounded by programmes and outlines, and purposes merely human, life will be a succession of mistakes and stinging disappointments.<\/p>\n 3. <\/strong>It is, to our degenerate piety, quite difficult to believe that the early apostles–yea, the prophets ages before them–could live so familiarly in the presence of the supernatural. Everything depends upon the level of your life. It is possible to live so high up in intellectual and spiritual companionship as to receive with grateful ease and friendly recognition appearances and communications which at one time would have affected us with the surprise of a miracle.<\/p>\n 4. <\/strong>What did Paul see, then, in his vision?<\/p>\n (1)<\/strong> A man. He who truly sees a man must ever be moved by the pathetic sight. We do not see one another whilst we are in the crowd performing the days jugglery. We do not see the man, but having once seen him under favouring lights, we must feel that man is a name high up in the register of life.<\/p>\n (2)<\/strong> A man in earnest prayer, praying to a fellow man. It was all, perhaps, the Macedonian suppliant could then do. We are allowed to pray at such altars as we can find. If you fell down before the least flower, before your mothers old armchair, it would be shrine enough. And by and by you will want a whole heaven for a church and altar. Begin where you can.<\/p>\n (3)<\/strong> A man in earnest, and a man seeking help. There are cowards that run away when poor, ill-used people call for help. Christianity is help or it is nothing. This is a typical instance. If the Church could have its eyes opened today, it would see every unevangelised country and every land in sore strait or difficulty typified in this Macedonian man.<\/p>\n 5. <\/strong>And after he had seen the vision, immediately we endeavoured– Luke here joins the company. Up to this time the narrative has been written in the third person; it will now be written in the first. The missionaries came to Philippi. There is a city plan of evangelisation; the apostles followed that plan. They did not hide themselves in obscure places; we find great names in their record. What is the justification of these metropolitan names? This–and higher there is none–Beginning at Jerusalem. So we shall find in these missionary records Jerusalem, Antioch, Corinth, Philippi, Athens, Ephesus, name upon name of local eminence and dignity, yet all the names put together are not equal to London! Give us London, and we have the key of the world. Converted London would seem to mean converted England; and converted England would be almost equal to a converted world! <\/em>(J. Parker, D. D.<\/em>)<\/p>\n Verse 6<\/span>. Were forbidden of the Holy Ghost to preach the word in<\/B><\/I> <\/B>Asia.<\/B><\/I>] The Asia mentioned here could not be Asia Minor<\/I> in general, for Galatia, Phrygia, Pisidia, Lycaonia, and Pamphylia, were provinces of it, and in these the apostles preached; but it was what was called Proconsular Asia<\/I>, which included only Ionia,<\/I> AEolia<\/I>, and Lydia<\/I>. The apostles were not suffered to visit these places at this time; but they afterwards went thither, and preached the Gospel with success; for it was in this Proconsular<\/I> Asia<\/I> that the seven Churches were situated. God chose to send his servants to another place, where he saw that the word would be affectionately received; and probably those in Proconsular Asia were not, as yet, sufficiently prepared to receive and profit by it.<\/P> <\/p>\n Phrygia and <\/P> Galatia were parts of Asia Minor. They <\/P> were forbidden of the Holy Ghost by some revelation, though the manner is not known, <\/P> to preach the word in Asia, for that time; though afterwards Paul preached there about two years together, Act 19:10<\/span>. Thus God (the great Householder) orders the candle to be removed from one room unto another; sends, or takes away, the light of the gospel, to whom, and as often, as he pleaseth. Our calling, as well as our election, is free; and we may say with our Saviour, Mat 11:26<\/span>, Even so, Father; for so it seemed good in thy sight. <\/P> <\/p>\n 6-8. Now when they had gonethroughout Phrygia and the region of Galatia<\/B>proceeding in anorthwesterly direction. At this time must have been formed “thechurches of Galatia” (Gal 1:2<\/span>;1Co 16:1<\/span>); founded, as we learnfrom the Epistle to the Galatians (particularly Ga4:19<\/span>), by the apostle Paul, and which were already in existencewhen he was on his third<\/I> missionary journey, as we learn fromAc 18:23<\/span>, where it appearsthat he was no less successful in Phrygia. Why<\/I> theseproceedings, so interesting as we should suppose, are not heredetailed, it is not easy to say; for the various reasons suggestedare not very satisfactory: for example, that the historian had notjoined the party [ALFORD];that he was in haste to bring the apostle to Europe [OLSHAUSEN];that the main stream of the Church’s development was from Jerusalemto Rome, and the apostle’s labors in Phrygia and Galatia lay quiteout of the line of that direction [BAUMGARTEN].<\/P> and were forbidden of theHoly Ghost<\/B>speaking by some prophet, see on Ac11:27<\/span>. <\/P> to preach the word inAsia<\/B>not the great Asiatic continent, nor even the richpeninsula now called Asia Minor, but only so much of its westerncoast as constituted the Roman province of Asia.<\/P><\/p>\n Now when they had gone throughout Phrygia<\/strong>,….<\/p>\n [See comments on Ac 2:10]<\/span> To which may be added, that this country had its name either from the river Phryx, as Pliny w observes, or from the word Phrygios, which signifies “dry”; this being a very dry and sandy country: it was famous for marble stone; hence we read x of Phrygian Stone or marble, of which pillars and statues were made: according to Josephus y, the original of the Phrygians was Togarmah the son of Gomer, and grandson of Japheth, Ge 10:3<\/span>, whom he calls Thygrammes, and his people from him, Thygrammeans, and who, adds he, as it seems by the Greeks, are called Phrygians. Herodotus z reports, that the Phrygians (as the Macedonians say) were called Briges or Brygians, so long as they were Europeans, and dwelt with the Macedonians: but when they went into Asia, together with the country, they changed their names, into Phrygians: of one Philip a Phrygian, whom Antiochus left governor at Jerusalem, mention is made in:<\/p>\n “And he left governors to vex the nation: at Jerusalem, Philip, for his country a Phrygian, and for manners more barbarous than he that set him there;” (2 Maccabees 5:22)<\/p>\n here dwelt Jews, as appears from Ac 2:10<\/span> and here the apostle preached and made converts.<\/p>\n And the region of Galatia<\/strong>: in Asia Minor: it had Cappadocia on the east, Bithynia on the west, Pamphylia on the south, and the Euxine sea on the north. The inhabitants of this country were originally Gauls, who under Brennus their captain, came out of some parts of France, and invaded Italy, and came to Rome, and took it all but the capitol; from whence being sallied out upon by the Romans at an unawares, they were obliged to retire; and from thence they sailed into Greece, and went into Asia, into this part of it where they settled, which was first called after them Gallo Graecia, and in process of time Galatia; though some say the Grecians called them Galatians from Gala, which signifies “milk”, because of their milky colour: of the Galatians, mention is made in,<\/p>\n “And he told them of the battle that they had in Babylon with the Galatians, how they came but eight thousand in all to the business, with four thousand Macedonians, and that the Macedonians being perplexed, the eight thousand destroyed an hundred and twenty thousand because of the help that they had from heaven, and so received a great booty.” (2 Maccabees 8:20)<\/p>\n here the Gospel was preached, and many believed; for we afterwards read of disciples both in this country and in Phrygia, Ac 18:23<\/span> and here were churches formed, and to whom the apostles preached, and delivered the decrees of the apostles and elders.<\/p>\n And were forbidden of the Holy Ghost<\/strong>; not by an articulate voice, but by a secret and powerful impulse upon their minds;<\/p>\n to preach the word in Asia<\/strong>: that is, in that country which was properly called Asia, or pro-consular Asia, otherwise Phrygia, and Galatia, were provinces in Asia Minor. Beza’s most ancient copy, and the Vulgate Latin and Syriac versions read, “the word of God”: the reasons why it was prohibited to be preached here, at this time, cannot be said, and must be referred to the sovereign will of God; it seems, that at this instant, there were no chosen ones to be called by grace, and there was work for the apostle and his companions to do elsewhere, namely, in Macedonia.<\/p>\n w Nat. Hist. l. 5. c. 29. x Pausanias, l. 1. sive Attica, p. 32. y Antiqu. l. 1. c. 6. sect. 1. z Polymnia, c. 73. Vid. Plin. l. 5. c. 32.<\/p>\n Paul Invited into Macedonia; The Conversion of Lydia.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> <\/TR> 6 Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia, 7 After they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not. 8 And they passing by Mysia came down to Troas. 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. 10 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. 11 Therefore loosing from Troas, we came with a straight course to Samothracia, and the next day<\/I> to Neapolis; 12 And from thence to Philippi, which is the chief city of that part of Macedonia, and<\/I> a colony: and we were in that city abiding certain days. 13 And on the sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither.<\/I> 14 And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us:<\/I> whose heart the Lord opened, that she attended unto the things which were spoken of Paul. 15 And when she was baptized, and her household, she besought us,<\/I> saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there.<\/I> And she constrained us.<\/P> In these verses we have,<\/P> I. Paul’s travels up and down to do good. 1. He and Silas his colleague went throughout Phrygia and the region of Galatia, where, it should seem, the gospel was already planted, but whether by Paul’s hand or no is not mentioned; it is likely it was, for in his epistle to the Galatians he speaks of his preaching the gospel to them at the first,<\/I> and how very acceptable he was among them, Gal. iv. 13-15<\/span>. And it appears by that epistle that the judaizing teachers had then done a great deal of mischief to these churches of Galatia, had prejudiced them against Paul and drawn them from the gospel of Christ, for which he there severely reproves them. But probably that was a great while after this. 2. They were forbidden at this time to preach the gospel in Asia (the country properly so called), because it did not need, other hands being at work there; or because the people were not yet prepared to receive it, as they were afterwards (ch.<\/I><\/span> xix. 10<\/span>), when all those that dwelt in Asia heard the word of the Lord;<\/I> or, as Dr. Lightfoot suggests, because at this time Christ would employ Paul in a piece of new work, which was to preach the gospel to a Roman colony at Philippi, for hitherto the Gentiles to whom he had preached were Greeks. The Romans were more particularly hated by the Jews than other Gentiles; their armies were the abomination of desolation;<\/I> and therefore there is this among other things extraordinary in his call thither that he is forbidden to preach the gospel in Asia and other places, in order to his preaching it there, which is an intimation that the light of the gospel would in aftertimes be directed more westward than eastward. It was the Holy Ghost that forbade them, either by secret whispers in the minds of both of them, which, when they came to compare notes, they found to be the same, and to come from the same Spirit; or by some prophets who spoke to them from the Spirit. The removals of ministers, and the dispensing of the means of grace by them, are in a particular manner under a divine guidance and direction. We find an Old-Testament minister forbidden to preach at all (Ezek. iii. 26<\/span>): Thou shalt be dumb.<\/I> But these New-Testament ministers are only forbidden to preach in one place, while they are directed to another where there is more need. 3. They would have gone into Bithynia, but were not permitted: the Spirit suffered them not,<\/I> v.<\/span> 7<\/span><\/U><\/I><\/span>. They came to Mysia, and, as it should seem, preached the gospel there; for though it was a very mean contemptible country, even to a proverb (Mysorum ultimus,<\/I> in Cicero, is a most despicable man<\/I>), yet the apostles disdained not to visit it, owning themselves debtors both to the wise and to the unwise,<\/I> Rom. i. 14<\/I><\/span>. In Bithynia was the city of Nice, where the first general council was held against the Arians; into these countries Peter sent his epistle (1 Pet. i. 1<\/span>); and there were flourishing churches here, for, though they had not the gospel sent them now, they had it in their turn, not long after. Observe, Though their judgment and inclination were to go into Bithynia, yet, having then extraordinary ways of knowing the mind of God, they were overruled by them, contrary to their own mind. We must now follow providence, and submit to the guidance of that pillar of cloud and fire; and, if this suffer us not<\/I> to do what we assay to do, we ought to acquiesce, and believe it for the best. The Spirit of Jesus<\/I> suffered them not; so many ancient copies read it. The servants of the Lord Jesus ought to be always under the check and conduct of the Spirit of the Lord Jesus,<\/I> by whom he governs men’s minds. 4. They passed by Mysia,<\/I> or passed through it<\/I> (so some), sowing good seed, we may suppose, as they went along; and they came down to Troas, the city of Troy, so much talked of, or the country thereabouts, which took its denomination from it. Here a church was planted; for here we find one in being, ch.<\/I><\/span> xx. 6, 7<\/span>, and probably planted at this time, and in a little time. It should seem that at Troas Luke fell in with Paul, and joined himself to his company; for henceforward, for the most part, when he speaks of Paul’s journeys, he puts himself into the number of his retinue, we<\/I> went, v.<\/I><\/span> 10<\/span>.<\/P> II. Paul’s particular call to Macedonia, that is, to Philippi, the chief city, inhabited mostly by Romans, as appears, v.<\/I><\/span> 21<\/span>. Here we have,<\/P> 1. The vision Paul had, v.<\/I><\/span> 9<\/span>. Paul had many visions, sometimes to encourage, sometimes, as here, to direct him in his work. An angel appeared to him, to intimate to him that it was the will of Christ he should go to Macedonia. Let him not be discouraged by the embargo laid upon him once and again, by which his designs were crossed; for, though he shall not go where he has a mind to go, he shall go where God has work for him to do. Now observe, (1.) The person Paul saw. There stood by him a man of Macedonia,<\/I> who by his habit or dialect seemed so to Paul, or who told him he was so. The angel, some think, assumed the shape of such a man; or, as others think, impressed upon Paul’s fancy, when between asleep and awake, the image of such a man: he dreamt he saw such a one. Christ would have Paul directed to Macedonia, not as the apostles were at other times, by a messenger from heaven, to send him thither, but by a messenger thence to call him thither, because in this way he would afterwards ordinarily direct the motions of his ministers, by inclining the hearts of those who needed them to invite them. Paul shall be called to Macedonia by a man of Macedonia, and by him speaking in the name of the rest. Some make this man to be the tutelar angel of Macedonia, supposing angels to have charge of particular places as well as persons, and that so much is intimated Dan. x. 20<\/span>, where we read of the princes of Persia and Grecia,<\/I> that seem to have been angels. But there is no certainty of this. There was presented either to Paul’s eyes or to his mind a man of Macedonia. The angel must not preach the gospel himself to the Macedonians, but must bring Paul to them. Nor must he by the authority of an angel order him to go, but in the person of a Macedonian court him to come. A man of Macedonia, not a magistrate of the country, much less a priest (Paul was not accustomed to receive invitations from such) but an ordinary inhabitant of that country, a plain man, that carried in his countenance marks of probity and seriousness, that did not come to banter Paul nor trifle with him, but in good earnest and with all earnestness to importune his assistance. (2.) The invitation given him. This honest Macedonian prayed him, saying, Come over into Macedonia, and help us;<\/I> that is, “Come and preach the gospel to us; let us have the benefit of thy labours.” [1.] “Thou hast helped many;<\/I> we have heard of those in this and the other country to whom thou hast been very useful; and why may we not put in for a share? O come and help us.” The benefits others have received from the gospel should quicken our enquiries, our further enquiries, after it. [2.] “It is thy business, and it is thy delight, to help poor souls; thou art a physician for the sick, that art to be ready at the call of every patient; O come and help us.” [3.] “We have need of thy help, as much as any people; we in Macedonia are as ignorant and as careless in religion as any people in the world are, are as idolatrous and as vicious as any, and as ingenious and industrious to ruin ourselves as any; and therefore, O come, come with all speed among us. If thou canst do any thing, have compassion on us, and help us.<\/I>” [4.] “Those few among us that have any sense of divine things, and any concern for their own souls and the souls of others, have done what can be done, by the help of natural light; I have done my part for one. We have carried the matter as far as it will go, to persuade our neighbours to fear and worship God, but we can do little good among them. O come come, thou over, and help us.<\/I> The gospel thou preachest has arguments and powers beyond those we have yet been furnished with.” [5.] “Do not only help us with thy prayers here: this will not do; thou must come over and help us.” Note, People have great need of help for their souls, and it is their duty to look out for it and invite those among them that can help them.<\/P> 2. The interpretation made of the vision (v.<\/I><\/span> 10<\/span>): They gathered assuredly from this that the Lord had called them to preach the gospel<\/I> there; and they were ready to go wherever God directed. Note, We may sometimes infer a call of God from a call of man. If a man of Macedonia says, Come and help us,<\/I> Paul thence gathers assuredly that God says, Go an help them. Ministers may go on with great cheerfulness and courage in their work when they perceive Christ calling them, not only to preach the gospel, but to preach it at this time, in this place, to this people.<\/P> III. Paul’s voyage to Macedonia hereupon: He was not disobedient to the heavenly vision,<\/I> but followed this divine direction much more cheerfully, and with more satisfaction, than he would have followed any contrivance or inclination of his own. 1. Thitherward he turned his thoughts. Now that he knows the mind of God in the matter he is determined, for this is all he wanted; now he thinks no more of Asia, nor Bithynia, but immediately we endeavoured to go into Macedonia.<\/I> Paul only had the vision, but he communicated it to his companions, and they all, upon the credit of this, resolved for Macedonia. As Paul will follow Christ, so all his will follow him, or rather follow Christ with him. They are getting things in readiness for this expedition immediately, without delay. Note, God’s calls must be complied with immediately. As our obedience must not be disputed, so it must not be deferred; do it to-day, lest thy heart be hardened. Observe, They could not immediately go into Macedonia; but they immediately endeavoured to go. If we cannot be so quick as we would be in our performances, yet we may be in our endeavours, and this shall be accepted. 2. Thitherward he steered his course. They set sail<\/I> by the first shipping and with the first fair wind from Troas;<\/I> for they may be sure they have done what they had to do there when God calls them to another place. They came with a straight course,<\/I> a prosperous voyage, to Samothracia;<\/I> the next day they came to Neapolis,<\/I> a city on the confines of Thrace and Macedonia; and at last they landed at Philippi,<\/I> a city so called from Philip king of Macedon, the father of Alexander the Great; it is said (v.<\/I><\/span> 12<\/span>) to be, (1.) The chief city of that part of Macedonia;<\/I> or, as some read it, the first city,<\/I> the first they came to when they came from Troas. As an army that lands in a country of which they design to make themselves masters begin with the reduction of the first place they come to, so did Paul and his assistants: they began with the first city, because, if the gospel were received there, it would the more easily spread thence all the country over. (2.) It was a colony. The Romans not only had a garrison, but the inhabitants of the city were Romans, the magistrates at least, and the governing part. There were the greatest numbers and variety of people, and therefore the most likelihood of doing good.<\/P> IV. The cold entertainment which Paul and his companions met with at Philippi. One would have expected that having such a particular call from God thither they would have had a joyful welcome there, as Peter had with Cornelius when the angel sent him thither. Where was the man of Macedonia that begged Paul to come thither with all speed? Why did not he stir up his countrymen, some of them at least, to go and meet him? Why was not Paul introduced with solemnity, and the keys of the city put into his hand? Here is nothing like this; for, 1. It is a good while before any notice at all is taken of him: We were in that city abiding certain days,<\/I> probably at a public house and at their own charge, for they had no friend to invite them so much as to a meal’s meat, till Lydia welcomed them. They had made all the haste they could thither, but, now that they are there, they are almost tempted to think they might as well have staid where they were. But so it was ordered for their trial whether they could bear the pain of silence and lying by, when this was their lot. Those eminent and useful men are not fit to live in this world that know not how to be slighted and overlooked. Let not ministers think it strange if they be first strongly invited to a place, and then looked shyly upon when they come. 2. When they have an opportunity of preaching it is in an obscure place, and to a mean and small auditory, v.<\/I><\/span> 13<\/span>. There was no synagogue of the Jews there, for aught that appears, to be a door of entrance to them, and they never went to the idol-temples of the Gentiles, to preach to the auditories there; but here, upon enquiry, they found out a little meeting of good women, that were proselytes of the gate,<\/I> who would be thankful to them if they would give them a sermon. The place of this meeting is out of the city; there it was connived at, but would not be suffered any where within the walls. It was a place where prayer was wont to be made;<\/I> proseuche<\/B><\/I>—where an oratory or house of prayer was<\/I> (so some), a chapel, or smaller synagogue. But I rather take it, as we read it, where prayer was appointed or accustomed to be. Those that worshipped the true God, and would not worship idols, met there to pray together, and, according to the description of the most ancient and universal devotion, to call upon the name of the Lord.<\/I> Each of them prayed apart every day; this was always the practice of those that worshipped God: but, besides this, they came together on the sabbath day.<\/I> Though they were but a few and discountenanced by the town, though their meeting was at some distance, though, for aught that appears, there were none but women, yet a solemn assembly the worshippers of God must have, if by any means it be possible, on the sabbath day. When we cannot do as we would we must do as we can; if we have not synagogues, we must be thankful for more private places, and resort to them, not forsaking the assembling of ourselves together,<\/I> according as our opportunities are. This place is said to be by a river side,<\/I> which perhaps was chosen, as befriending contemplation. Idolaters are said to take their lot among the smooth stones of the stream,<\/I> Isa. lvii. 6<\/I><\/span>. But these proselytes had in their eye, perhaps, the example of those prophets who had their visions, one by the river of Chebar<\/I> (Ezek. i. 1<\/span>), another by the great river Hiddekel,<\/I> Dan. x. 4<\/I><\/span>. Thither Paul and Silas and Luke went, and sat down,<\/I> to instruct the congregation, that they might the better pray with them. They spoke unto the women who resorted thither,<\/I> encouraged them in practising according to the light they had, and led them on further to the knowledge of Christ.<\/P> V. The conversion of Lydia,<\/I> who probably was the first that was wrought upon there to believe in Christ, though not the last. In this story of the Acts,<\/I> we have not only the conversion of places recorded, but of many particular persons; for such is the worth of souls that the reducing of one to God is a great matter. Nor have we only the conversions that were effected by miracle, as Paul’s, but some that were brought about by the ordinary methods of grace, as Lydia’s here. Observe,<\/P> 1. Who this convert was that there is such particular notice taken of. Four things are recorded of her:–<\/P> (1.) Her name, Lydia.<\/I> It is an honour to her to have her name recorded here in the book of God, so that wherever the scriptures are read there shall this be told concerning her.<\/I> Note, The names of the saints are precious with God, and should be so with us; we cannot have our names recorded in the Bible, but, if God open our hearts, we shall find them written in the book of life,<\/I> and this is better (Phil. iv. 3<\/span>) and more to be rejoiced in,<\/I> Luke x. 20<\/I><\/span>.<\/P> (2.) Her calling. She was a seller of purple,<\/I> either of purple dye or of purple cloth or silk. Observe, [1.] She had a calling, an honest calling, which the historian takes notice of to her praise; she was none of those women that the apostle speaks of (Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>The time of waiting. Proconsular Asia and Bithynia were before Paul and his companions; they were without the gospel; they needed it; Paul was ready to give it. And yet the gospel was not preached. It was not a time to labour, but a time to wait.<\/p>\n
II. <\/strong>The call. Paul had found his intentions foiled; Asia Minor and Bithynia were closed to him; Europe remained. Should he seek those shores? He needed direction, and it was given. The vision of the Macedonian, perhaps authenticated as from God in some way unknown to us, showed Paul where his labour lay.<\/p>\n
III. <\/strong>The answer.<\/p>\n
IV. <\/strong>The result.<\/p>\n
V. <\/strong>Lessons concerning missionary work.<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
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