Verse by Verse

10 Then the brethren immediately sent Paul and Silas away by night to Berea. When they arrived, they went into the synagogue of the Jews.

11 These were more fair-minded than those in Thessalonica, in that they received the word with all readiness, and searched the Scriptures daily to find out whether these things were so.

12 Therefore many of them believed, and also not a few of the Greeks, prominent women as well as men.

13 But when the Jews from Thessalonica learned that the word of God was preached by Paul at Berea, they came there also and stirred up the crowds.

14 Then immediately the brethren sent Paul away, to go to the sea; but both Silas and Timothy remained there.

15 So those who conducted Paul brought him to Athens; and receiving a command for Silas and Timothy to come to him with all speed, they departed.

Berea (v.10) — An ancient city about 50 miles southwest of Thessalonica, on the eastern slope of the Olympian range of mountains which stretch onwards towards Illyricum. Situated near the edge of a well-watered plain, it had advantages which made it a town of some importance. It was not on the Egnatian Road. Its modern name is Verria. — Walker, page 368.

fair-minded (v.11) — courteous, generous, willing to listen

searched (v.11) — with the idea of sifting evidence, examining closely

prominent women (v.12) — see Acts 13:50.

The Jews of Macedonia were as aggressive in their opposition to Paul as were those in Galatia (Acts 14:19).

men (v.12) — probably including Sopater (Acts 20:4)

to go to the sea (v.14) — The natural interpretation of this is that Berean friends escorted Paul to the sea coast where (perhaps, at Dium, a seaport at the southern extremity of Macedonia near the base of Mount Olympus), they embarked by ship for Athens.

conducted (v.15) — That is, some of the Berean Christians. They may have deemed an escort wise after the violence shown against Paul in Macedonia; or possibly they went with him to introduce him to friends in Athens. Paul was accustomed to having companions in all his travels. The party would land at the Piraeus, the port of Athens.

Athens (v.15) — The capital of Attica and the most celebrated city of ancient Greece. It was the home of classical literature and art, and gloried in a long past of political and intellectual fame. Under the Romans, it was included in the province of Achaia, of which Corinth was the capital. Athens, however, was still the intellectual center, and was the university city of the Roman world. It was also the metropolis of Greek mythology. Its importance as a religious and philosophical center can hardly be overestimated. Paul had come sufficiently, at Tarsus, under the influence of Greek culture and learning to realize the dominating grandeur of the great city in which he now found himself as a missionary of Jesus Christ. — Walker, pages 370-371.

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The Bereans were open-minded. This is the first lesson we must learn from them.  To appreciate this quality in them we must remember that they were Jews who met in a synagogue each Sabbath day. Some of the things Paul preached to them must have seemed strange, if not almost unbelievable and impossible. Yet, if they listened with open mouths, they listened with open minds too. They did not shake their heads in refusal or deem Paul’s’ message unworthy of investigation just because it was so different from that which they had heard all their lives. They were spiritually great enough to give him a sincere and interested hearing.

We must not suppose that the Berean Jews were gullible, or mistake their broad-mindedness for credulity. If they were broad they were narrow too. They were not willing to accept what Paul said just because he said it. They would listen and consider, but would not concede, without real evidence from the Scriptures, that the truth had been preached. Paul’s word must be subjected to God’s Word. This was another sign of their true spiritual greatness. — Stam, pages 83-85.

5 But the Jews who were not persuaded, becoming envious, took some of the evil men from the marketplace, and gathering a mob, set all the city in an uproar and attacked the house of Jason, and sought to bring them out to the people.

6 But when they did not find them, they dragged Jason and some brethren to the rulers of the city, crying out, “These who have turned the world upside down have come here too.

7 Jason has harbored them, and these are all acting contrary to the decrees of Caesar, saying there is another king — Jesus.”

8 And they troubled the crowd and the rulers of the city when they heard these things.

9 So when they had taken security from Jason and the rest, they let them go.

envious (v.5) — The Jews opposed the evangelization of the Gentiles. Paul mentions this very persecution in 1 Thessalonians 2:14-16: For you, brethren, became imitators of the churches of God which are in Judea in Christ Jesus. For you also suffered the same things from your own countrymen, just as they did from the Judeans, who killed both the Lord Jesus and their own prophets, and have persecuted us; and they do not please God and are contrary to all men, forbidding us to speak to the Gentiles that they may be saved, so as always to fill up the measure of their sins; but wrath has come upon them to the uttermost.

evil men (v.5) = market-men — men who lounged around the agora looking for trouble.

house of Jason (v.5) — Where the missionaries had their lodging. They were absent when the mob arrived there. “Jason” is the name of a Christian at Corinth (Romans 16:21), and many identify him with this man. He was most likely a Jew by birth, and Josephus tells us of a Hebrew called Joshua who changed his name to the more Gentile form of Jason. — Walker, page 366.

If this is the same Jason as the one in Romans 16:21, he was Paul’s relative.

to the people (v.5) — either expecting mob violence to get rid of the men or for a trial before a public gathering

rulers of the city (v.6) — Greek, “politarches.” This was the title given to the supreme board of magistrates at Thessalonica, the heads of the democracy, as is proved by a stone inscription from a Roman arch there, now in the British Museum. The use of it is a remarkable instance of Luke’s extreme accuracy, since it is not found in any classical author. — Walker, pages 366-367.

king (v.7) — The word “king” in Greek would be “emperor” in Latin.

taken security (v.9) — That is, security (by money or sureties) for their good behavior, so as to prevent further disturbance in the city. The security may have taken the form of an undertaking, on the part of Jason and his friends, that Paul should not return to Thessalonica (1 Thessalonians 2:17-18). — Walker, page 368.

1 Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews.

2 Then Paul, as his custom was, went in to them, and for three Sabbaths reasoned with them from the Scriptures,

3 explaining and demonstrating that the Christ had to suffer and rise again from the dead, and saying, “This Jesus whom I preach to you is the Christ.”

4 And some of them were persuaded; and a great multitude of the devout Greeks, and not a few of the leading women, joined Paul and Silas.

passed through (v.1) — on the Via Egnatia, which extended 500 miles from the Hellespont to Dyrrachium, a town on the east coast of the Adriatic Sea.

Amphipolis (v.1) — A town on the Egnatian Road. It was on the eastern bank of the river Strymon, about three miles from the sea. The river winds round the hill on which it was built in a semi-circle, and some have thought that it took its name (All-around city) from this fact. Others, however, attribute the name to the city’s conspicuousness, visible all around, from sea and land. its ancient name was “nine-ways.” After passing into the hands, successively, of the Athenians, Macedonians, and Romans, it was made a free city by the latter and the chief town of that division of Macedonia. It was about 32 miles southwest of Philippi. The missionaries may have spent the night there, but do not seem to have preached.

Apollonia (v.1) — Also situated on the Egnatian Road, about 30 miles southwest of Amphipolis. Very little is known of its history. It seems to be mentioned here as a town where Paul and his coworkers halted for the night, between Amphipolis and Thessalonica.

Thessalonica (v.1) — About 38 miles west of Apollonia, on the Egnatian Road, situated in the northeastern recess of the Gulf of Salonica. Its maritime advantages, added to the fact that the waters of three rivers flow into the sea there, made it an important commercial center. Its name is much later than the original city, and was given to it by Cassander, who rebuilt it in 315 B.C., in honor of his wife, Alexander the Great’s step-sister. Under the Romans, it became the metropolis of the province of Macedonia, and the residence of the governor. It was allowed by them to retain its freedom and to have its own Macedonian constitution. Jews were numerous there, as in other centers of commerce. — Walker, pages 362-363.

as was his custom (v.2) — Acts 9:20; 13:14; 14:1; 17:10, 17; 18:4; 19:8.

Paul still went to “the Jew first,” not with a view to the establishment of the kingdom after all, but that from Jerusalem to Rome the Jews might be left without excuse for their rejection of Christ and, as he explains: If by any means I may provoke to jealousy those who are my flesh and save some of them (Romans 11:14). — Stam, page 73.

three Sabbaths (v.2) — three weeks

reasoned (v.2) — discuss by question and answer — tense indicates the reasoning was “frequent and renewed”

Scriptures (v.2) — the Old Testament

demonstrating (v.3) = setting forth — using Scripture to prove his points

Two facts he declared in that synagogue. He first declared that according to their Scriptures, Messiah must suffer and rise. Taking up the Old Testament, he showed them that their own Scriptures declared that their own Messiah must die and rise again. That was the first burden of his teaching. The order in which it is stated here reveals to us the fact that before he told the story of Christ, he made them see what their own Scriptures taught about their own Messiah; and this was exactly what the Jew had entirely failed to grasp, or had completely forgotten. With the ancient prophecies in our hands, with the one prophecy of Isaiah for instance, it seems as though it were impossible for men ever to have studied them without seeing that the pathway of the Servant of God toward His triumph must be that of travail; but the Jew had failed to see it. There were in those days interpreters of the prophecies, scribes and teachers, rabbis, who had discovered a difficulty, and who were teaching that two Messiahs would come for the fulfillment of the ancient ideal; one who should be a suffering Messiah; and another who should be a Messiah winning battles and establishing the throne …

Paul’s work was to declare to these Jews that the Scriptures taught that the Messiah must suffer, and that He must rise again …

Then he declared that the One who fulfilled that portraiture of their ancient Scriptures was Jesus Himself.  — Morgan, pages 400-402.

Many of the Greeks (v.4) were converted directly from idolatry (1 Thessalonians 1:9)

leading women (v.4) — high-born women with influence

35 And when it was day, the magistrates sent the officers, saying, “Let those men go.”

36 So the keeper of the prison reported these words to Paul, saying, “The magistrates have sent to let you go. Now therefore depart, and go in peace.”

37 But Paul said to them, “They have beaten us openly, uncondemned Romans, and have thrown us into prison. And now do they put us out secretly? No indeed! Let them come themselves and get us out.”

38 And the officers told these words to the magistrates, and they were afraid when they heard that they were Romans.

39 Then they came and pleaded with them and brought them out, and asked them to depart from the city.

40 So they went out of the prison and entered the house of Lydia; and when they had seen the brethren, they encouraged them and departed.

officers (v.35) — lictors (see v.22)

Let those men go (v.35) — We aren’t told why the magistrates changed their minds. Perhaps they connected the earthquake with the arrest of the two men and were afraid, or perhaps they got word that Paul and Silas were Roman citizens. (See note on Acts 9:1-2.)

According to Cicero, to bind a Roman was a crime, to scourge him a scandal, to kill him a homicide. It was one of the the most valued privileges of Roman citizenship, this immunity from corporal punishment. The cry civis Romanus sum (I am a Roman citizen) brought even among Barbarians help and safety. — Gaebelein, page 294.

put us out (v.37) — same Greek word as “thrown” in the save verse. The officials threw them into prison and then attempted to throw them out.

secretly (v.37) — in contrast with “openly”

We aren’t told why Paul didn’t mention his Roman citizenship at his arrest or beating. Perhaps the crowd was too riotous, or maybe the Spirit held him back so he could witness to the other prisoners and the jailer.

afraid (v.38) — of the penalty for mistreating a Roman citizen

them (v.40) — not “we” — Luke (and perhaps Timothy) must have stayed in Philippi

Claiming his citizen rights at the point may have been Paul’s attempt to protect the members of the Philippian church from persecution or arrest.

29 Then he called for a light, ran in, and fell down trembling before Paul and Silas.

30 And he brought them out and said, “Sirs, what must I do to be saved?”

31 So they said, “Believe on the Lord Jesus Christ, and you will be saved, you and your household.”

32 Then they spoke the word of the Lord to him and to all who were in his house.

33 And he took them the same hour of the night and washed their stripes. And immediately he and all his family were baptized.

34 Now when he had brought them into his house, he set food before them; and he rejoiced, having believed in God with all his household.

trembled (v.29) — as in Acts 7:32 = trembling produced by supernatural occurrences

fell down (v.29) — The jailer connected the events (the earthquake and the prisoners’ decision not to escape) with Paul and Silas

sirs (v.30) = lit. “lords” — reverential respect. He regarded them as superiors.

saved (v.30) — He evidently knew something of their ministry.

Lord (v.31) — The jailer called Paul and Silas “Lords.” They pointed him to the true Lord.

When “the people” had asked John the Baptist: “What shall we do then?” he had insisted upon the fruits of repentance and of the kingdom (Luke 3:9-11). When a lawyer had asked our Lord: “What shall I do to inherit eternal life?” the Lord had asked him: “What is written in the law?” and had instructed him: “This do, and thou shalt live” (Luke 10:25-28). When Peter’s convicted hearers at Pentecost had asked: “What shall we do?” Peter had directed them to “repent and be baptized … for the remission of sins” (Acts 2:37-38). But now, under Paul, the clear, pointed messages is: “Believe on the Lord Jesus Christ, and thou shalt be saved.” — Stam, page 62

spoke the word (v.32) — They began with simple faith but didn’t stop there (even though they were covered with blood)

washed their stripes (v.33) — lit. “washed them from their stripes.” They had been imprisoned still bleeding.

household (v.31-34) — his family and servants all believed and rejoiced.

25 But at midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them.

26 Suddenly there was a great earthquake, so that the foundations of the prison were shaken; and immediately all the doors were opened and everyone’s chains were loosed.

27 And the keeper of the prison, awaking from sleep and seeing the prison doors open, supposing the prisoners had fled, drew his sword and was about to kill himself.

28 But Paul called with a loud voice, saying, “Do yourself no harm, for we are all here.”

praying and singing (v.25) — tense indicates both activities were ongoing and prolonged

listening (v.25) = listening attentively

keeper (v.27) — His house must have been very close to the prison.

kill himself (v.27) — He was responsible if the prisoners escaped and would likely be disgraced and executed.

Paul and Silas’ praying and singing was so compelling that all (v.28) the prisoners chose not to escape.

Paul demonstrates here the attitude he instructs the Philippians to have later — Rejoice in the Lord always. Again I will say, rejoice! Let your gentleness be known to all men. The Lord is at hand. Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God; and the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus. Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy — meditate on these things. The things which you learned and received and heard and saw in me, these do, and the God of peace will be with you (Philippians 4:4-9).

19 But when her masters saw that their hope of profit was gone, they seized Paul and Silas and dragged them into the marketplace to the authorities.

20 And they brought them to the magistrates, and said, “These men, being Jews, exceedingly trouble our city;

21 and they teach customs which are not lawful for us, being Romans, to receive or observe.”

22 Then the multitude rose up together against them; and the magistrates tore off their clothes and commanded them to be beaten with rods.

23 And when they had laid many stripes on them, they threw them into prison, commanding the jailer to keep them securely.

24 Having received such a charge, he put them into the inner prison and fastened their feet in the stocks.

gone (v.19) — the same word as “came out” in verse 18. When the demon was gone, their hope of profit was also gone.

marketplace (v.19) — The “agora”, or open space in the center of the city which contained the public buildings, senate house, law courts, and temples of tutelary deities. Colonnades were there as places of concourse, etc., and shops and marts in abundance. The “agora” was the heart of a Greek city, where magistrates, civic functionaries, and others congregated. — Walker, page 353.

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authorities (v.19) — The word used is the one usually employed to denote the board of magistrates in a Greek city, and would flow naturally from Luke’s Greek pen. The technical term for the supreme magistrates of Philippi as a Roman colony follows in the next verse, and probably denotes the same authorities as are here alluded to. It is possible, however, that these “authorities” were officials or city judges who happened to be administering justice at the time in the agora, and that they remanded the prisoners to the higher authorities (the magistrates, verse 20), finding that they were political offenders. — Walker, page 353.

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magistrates (v.20) — In Roman colonies, the chief authority was vested in two supreme officials who often, in imitation of the more dignified titles current in the imperial city, assumed the designation of “praetors,” though it did not actually pertain to them. They were popularly known by that name, and Luke employs the courtesy title, as it was in vogue in current phraseology. — Walker, page 354.

exceedingly trouble (v.20) = throw into utter disorder

The observation that Paul and Silas were Jews was intended to prejudice the magistrates against them since the Jews, already hated, had been expelled from Rome by Claudius Caesar (18:2). But why this sudden concern about the sanctity of their religion? Had the plain truth been told it would have been to the credit of the apostles, so all of a sudden they affect a zeal for the public religion! How hypocritically conscientious men can become when their crimes are detected and exposed! Though the Romans opposed religious innovations, they were tolerant of existing religions and, indeed declared themselves the protectors of the gods of these nations which they had conquered. — Stam, page 53.

customs (v.21) — They charged Paul and Silas with propagating an unlawful religion.

tore off their clothes (v.22) — the prisoners’ clothes

beaten with rods (v.22) — 2 Corinthians 11:25

Roman officials like those at Philippi were accompanied by attendants armed with rods called “lictors” (the “officers” in verse 35), and it was such attendants who inflicted this punishment on the two missionaries. — Walker, page 355.

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stocks (v.24) — In this case, probably a wooden block with two apertures for the feet, wide apart from each other so that the prisoner’s legs were at once held fast and painfully stretched and strained. — Walker, page 256.

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This bare account of the incident gives but a glimpse of the shameful treatment Paul and Silas were made to endure. The whole affair was highly improper to begin with. The plaintiffs had made a false charge and the magistrates had disgraced and punished them without a hearing or even an inquiry as to whether they were Roman citizens. Those who had professed such zeal for Roman law were flagrantly disregarding it now.

This was evidently one of the three times when Paul was “beaten with rods” (2 Corinthians 11:25). Flogging among the Jews was limited to 39 stripes (Deuteronomy 25:3 cf. 2 Corinthians 11:24) but the “many stripes” here inflicted on the naked apostles may well have exceeded that number, for in 2 Corinthians 11:23 Paul refers to “stripes above measure.” — Stam, page 54.

16 Now it happened, as we went to prayer, that a certain slave girl possessed with a spirit of divination met us, who brought her masters much profit by fortune-telling.

17 This girl followed Paul and us, and cried out, saying, “These men are the servants of the Most High God, who proclaim to us the way of salvation.”

18 And this she did for many days. But Paul, greatly annoyed, turned and said to the spirit, “I command you in the name of Jesus Christ to come out of her.” And he came out that very hour.

spirit of divination (v.16) — Literally, “a spirit, a python.” Python was the name of a great dragon at Delphi which was slain, according to Greek mythology, by Apollo who received, in consequence, the title “Pythius” and was supposed to inherit its oracular power. This slave girl was possibly regarded as inspired by the Pythian Apollo, and credited with powers of divination. It should be added that evidence is adduced from Plutarch and others to show that ventriloquists were called “Pythons,” ventriloquism being attributed to powers of magic, or demon possession. — Walker, pages 350-351.

Even if the slave girl was a ventriloquist, her possession was genuine.

fortune-telling (v.16) = soothsaying, lit. “to be frenzied” The practice is forbidden in the law (Deuteronomy 18:10; 1 Samuel 28:8; 2 Kings 17:17; Ezekiel 12:24)

followed (v.17) = continually followed

cried out (v.17) — used elsewhere of demon-possession (Mark 1:26; 3:11; 5:5,7; Luke 4:41; 9:39)

Most High God (v.17) — The expression “God most high” is found in pagan inscriptions, and was in use among the heathen Greeks. It is suggested that it may have been the usual Gentile designation for the God of the Jews. — Walker, page 352.

greatly annoyed (v.18) = grieved (at her condition) and annoyed (by her actions)

What she [the slave girl] said was, of course, true, but why she said it is another question. Perhaps it was to gain a reward from them for advertising them thus, or to gain more influence over their hearers by having discerned and declared the truth, or perhaps, the evil spirit prompted her to cry this lest he be expelled. There is still another possible explanation which may well be the correct one: that this was the sad cry of one who was spirit-possessed and knew it and recognized in the One whom Paul proclaimed her only hope of deliverance. Yet, in any case, this knowledge came from an evil spirit and her continual crying impeded the work being done for Christ.

Finally the apostle, “being grieved,” commanded the spirit, in the name of Jesus Christ, to come out of her. Doubtless there were several factors in the case which distressed the apostle. First, the implications of her declaration were bad. Was he in league with heathen gods? Surely a compliment from such a source was questionable to say the least. This whole system was Satanic and must be discredited. Then, the fact that people were placing their trust in this priestess of Apollo, the base motives of her masters and pity for the damsel herself — all these doubtless combined to cause the apostle to rebuke the demon and command him to depart. Our Lord had similarly refused the testimony of the demon-possessed, for He would have no dealings with Satan (Mark 1:34).

At this point it should be noted that while we read so much about demon and spirit possession and the casting out of demons in the Gospels and the Acts, we find no mention of these in the epistles of Paul; not even by implication in his later epistles. It would seem that demon possession, at least in the form in which we find it in the Gospels and the Acts, was characteristic of that day, when the kingdom of Satan was being challenged by the kingdom of Christ (See Matthew 12:24-29).

Those who seek to go “back to Pentecost” instead of “on to perfection” with Paul sometimes make claims of demon expulsion, but true evidence of it is lacking as it is in their other claims of miraculous power. — Stam, pages 48-49.

11 Therefore, sailing from Troas, we ran a straight course to Samothrace, and the next day came to Neapolis,

12 and from there to Philippi, which is the foremost city of that part of Macedonia, a colony. And we were staying in that city for some days.

13 And on the Sabbath day we went out of the city to the riverside, where prayer was customarily made; and we sat down and spoke to the women who met there.

14 Now a certain woman named Lydia heard us. She was a seller of purple from the city of Thyatira, who worshiped God. The Lord opened her heart to heed the things spoken by Paul.

15 And when she and her household were baptized, she begged us, saying, “If you have judged me to be faithful to the Lord, come to my house and stay.” So she persuaded us.

straight course (v.11) — before the wind

Samothrace (v.11) — An island northwest of Troas, and south of the coast of Thrace. It is mountainous in character, and was formerly famous for the mysterious worship of the Cabiri (pagan deities). It lay, roughly, half way between Troas and Neapolis, and Paul’s ship anchored there for the night en route, probably at the north extremity of the island, where the chief town was situated.

Neapolis (v.11) — Meaning “new city.” It was the seaport of Philippi and was situated at the northern end of the Aegean Sea. Its distance from Samothrace was about 30 miles. It is usually identified with the modern town of Kavalla.

Philippi (v.12) — A city founded on the site of an earlier town (Crenides) by Philip of Macedonia in the fourth century B.C. and called by his name. It lay on the great Egnatian Road, just at the spot where the chain of the Balkan Mountains sinks into a pass. After it had passed into Roman hands, Augustus made it a Roman colony, with the title of “Colonia Augusta Julia Philippensis,” to commemorate his victory there over Brutus and Cassius (42 B.C.). It was about 10 miles inland from Neapolis, a ridge of elevated land being crossed by the Egnatian Road between the two. We read of it again in Acts 20:6; Philippians 1:1 and 1 Thessalonians 2:2).

colony (v.12) — As such, Philippi enjoyed special privileges, amongst others the “Jus Italicum” or immunity from the ground tax levied by the Romans on all provincial lands. Its magistrates bore titles borrowed from the imperial city; and its laws, coinage and official language were all Latin. Its colonial features and dignities are clearly reflected in the Epistle to the Philippians. — Walker, pages 346-347.

some days (v.12) — probably they arrived early in the week and waited for the next Sabbath.

It took 10 Jewish men to start a synagogue, so obviously Philippi had a small Jewish population.

riverside (v.13) — The river Gangites, a tributary of the Strymon. It flowed about a mile west of the city. The Jews often preferred the sea side or a river bank for purposes of worship, because of the need of water for their ceremonial purifications. — Walker, page 348.

prayer (v.13) — perhaps in a walled enclosure

Lydia (v.14) — not a Jewish name. She may have been named for the place she was from. She may have been a proselyte.

seller of purple (v.14) — One word in the Greek, a compound noun. The country of Lydia in general, and Thyatira in particular, were noted for purple dyeing. Inscriptions show that there was a guild of dyers there. It was such purple-dyed garments, etc., which Lydia sold in Philippi. She had clearly settled there for trade purposes, and, engaged in such a business, must have been well-t0-do.

Thyatira (v.14) — A rich city in the north of Lydia, a country included in the province of Asia and south of Mysia. It lay in the valley of the river Lycus, having been refounded by Seleucus Nicator during the third century B.C. It owed its prosperity chiefly to commerce, and the dyeing trade there, in particular, was flourishing. One of the “seven churches of Asia” was afterwards founded there (Revelation 1:11) — Walker, pages 348-349.

heard (v.14) — imperfect tense — a regular hearer. She might not have been saved on this first Sabbath.

house (v.15) — large enough to house the four missionaries and be a place of meeting for the whole church in Philippi (v.40)

persuaded (v.15) — almost to the point of force (see Luke 24:29, the only other place where the word appears in Scripture)

6 Now when they had gone through Phrygia and the region of Galatia, they were forbidden by the Holy Spirit to preach the word in Asia.

7 After they had come to Mysia, they tried to go into Bithynia, but the Spirit did not permit them.

8 So passing by Mysia, they came down to Troas.

9 And a vision appeared to Paul in the night. A man of Macedonia stood and pleaded with him, saying, “Come over to Macedonia and help us.”

10 Now after he had seen the vision, immediately we sought to go to Macedonia, concluding that the Lord had called us to preach the gospel to them.

gone through (v.6) = itinerated through —  with stops for preaching

Phrygia and the region of Galatia (v.6) — the Phrygian region of the province of Galatia

forbidden (v.6) = lit. “prevented”

The selective principle in the divine inspiration of the Scriptures is clearly seen in verses 6 and 7. Paul’s whole ministry in Galatia is passed over with a few words, evidently because an account of it would not be in line with the special purpose of the Acts. In his letter to the Galatians we learn that “on account of infirmity of the flesh” he had preached the gospel to them at the first (Galatians 4:13). The exact nature of the illness that detained him among the Galatians is not stated, though it seems to have been some severe eye trouble (Galatians 4:15; 6:11). However that may be, we know that even in his illness he plainly set forth Christ crucified among them (Galatians 3:1) and that his energy and faithfulness were richly rewarded by the esteem and affection lavished upon him by those whom he had won to Christ (Galatians 4:14-15). — Stam, page 32.

Asia (v.6) — Later, Paul spent three years in Ephesus, the capital of Asia.

come to Mysia (v.7) — They traveled through part of Asia, but, evidently, did not stop to preach.

Mysia (v.7) — a district in the northwest part of Asia Minor bordering on the Hellespont and the Propontis, and included in the Roman province of Asia (see Acts 2:9). The missionaries traveled mainly in a northerly direction till they arrived “opposite to Mysia,” on the border of the Asian province, with the intention of entering the province of Bithynia. They were, at that juncture, almost due east of Troas. — Walker, page 343.

tried (v.7) = kept attempting

Bithynia (v.7) — The Roman province. It lay northeast of Asia and northwest of Galatia, on the borders of the Propontis and the Black Sea. It is mentioned again in 1 Peter 1:1. A Roman road ran into it from Asian Phrygia, which the missionaries must have been following. So far as we know, Paul never preached in Bithynia. — Walker, page 344.

passing by Mysia (v.8) = skirting Mysia — passing through without preaching. Troas was in Mysia.

Troas (v.8) — Or, more fully, “Alexandria Troas,” a city of Mysia on the Aegean coast, opposite the island of Tenedos. The district surrounding it bore the same name, but was commonly known as “the Troad.” Antigones built a city there, near the site of the ancient Troy, but it was refounded in 300 B.C. by Lysimachus and named “Alexandria Troas” after Alexander the Great. It passed into Roman hands in 133 B.C. and Augustus made it a Roman colony. We read of it again in Acts 20: 5-6; 2 Corinthians 2:12; 2 Timothy 4:13). Arrived there, the missionaries had the Aegean Sea before them, with Europe awaiting them beyond. — Walker, page 345.

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Macedonia (v.9) — The Macedonians were akin to the Greeks, but more hardy and less civilized. Their country was a region in the center of the Balkan Peninsula. Under Philip (360-336 B.C.) and his son Alexander the Great (336-323 B.C.) they became the predominant power and conquered the Persian Empire, carrying their victorious arms east as far as India. They were finally subjugated by Rome, and in 147 B.C. Macedonia was formed into a province of the empire, including portions of Illyria and Thessaly. Its capital was Thessalonica (Acts 17:1). — Walker, page 345.

we (v.10) — Luke joins Paul’s group, perhaps in a medical capacity as Paul’s personal physician.

An addition had been made to the party at Troas in the person of Luke, the author of Acts. This is evident, not only from the grammatical change from “they” to “we” in verse 10, but also from the fact that at this point Luke’s simple historical style gives place to the autoptical style of writing, i.e., that of personal observation. The arrival of Luke at this time may well be traced to the apostle’s illness while among the Galatians. Later Paul called him “the beloved physician” (Colossians 4:14) referring not merely to the fact that he was a physician, but to the affection with which he was regarded as a physician — probably most of all by Paul himself — for benefits received. This is another indication of the dispensational change which has taken place since Pentecost (See Acts 5:12-16 and cf. Romans 8:22-23).

Here Luke accompanies Paul to Macedonia and Philippi, after which he appears to be absent again. But when Paul returns to Macedonia later we detect Luke’s presence again by that same change of pronoun from “they” to “we.” From here on he appears to have remained with Paul to the close of the Acts record.

Luke’s presence was to prove a great help to the apostle in his journeys as the dispensation of miraculous demonstrations passed away. Almost the last word we hear from Paul, in prison at Rome, is “Only Luke is with me” (2 Timothy 4:11). — Stam, pages 36-37.