The Book of Acts
Lesson Number 69
TRANSLATION LEGEND: ALT = Analytical-Literal Translation (2005), AMPLIFIED = Amplified Bible (1965), ASV = American Standard Version (1901), BBE=Bible in Basic English (1949), DRA = Douay-Rheims (1899), ERV = English Revised Version (1885), ESV = English Stand Version (2001), GNB = Good News (1966), GWN = God’S Word (1995), IE = International English, ISV = International Standard Version (1967), JPS = Jewish Publication Society (1917), KJV = King James Version (1611), L.ITV = Literal Translation of the Bible ((1976), LIVING = Living Bible (1971), MKJV = Modern KJV (1962), MONTGOMERY = Montgomery’s New Testament (2001), MRD = Peshitta-James Murdock Translation (1852), NAB = New American Bible (2002), NASB = New American Standard Bible (1977), NAU = New American Standard Bible (1995), NIB = New International Bible, NIV = New International Version (1984), NJB = New Jerusalem Bible (1985), NKJV = New King James Version (1979), NLT =New Living Translation (1996), NRSV = New Revised Standard Version (1989), PHILLIPS = J B Phillips New Testament (1962), PNT = BISHOP’S New Testament (1595), RSV = Revised Standard Version (1952), TNK = JPS Tanakj (1985), Webster = The Webster Bible (1833),WEYMOUTH = Weymouth’s New Testament (1903), WILLIAMS = William’s New Testament (1937), TYNDALE = Tyndale’s Bible (1526), WYCLIFFE = Wycliffe New Testament (1382), YLT =Young’s Literal Translation (1862).
---------- Lexicon and Bible Translation Codes with Identification -----------
LEXICON LEGEND: FRIEBERG = Friberg Lexicon, UBS = UBS Lexicon, LOUW-NIDA = Louw-Nida Lexicon, LIDDELL SCOTT = Liddell Scott Lexicon, THAYER = Thayer’s Greek Lexicon, LEH = LEH Lexicon, GINGRICH = Gingrich Lexicon
DISCLAIMER: The quoting of other translations is not to be taken as a condoning of them. My purpose is rather to show the remarkable diversity, and sometimes outright contradictions that exist among these various versions of Scripture. Our understanding of the Word of God ultimately depends upon our comprehension of the Lord Himself and His eternal purpose. Where this understanding is not present, we are shut up to scholasticism and conjecture, both of which are of the world, not of God.
THE MACEDONIAN CALL
“16:6 “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 endeavored 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 to Neapolis; 12 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. 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. 14 And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshiped God, heard us: 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, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us.” (Acts 16:6-15)
INTRODUCTION
BRIEF SUMMATION OF THE TEXT
As they moved along, visiting the churches, Paul, Silas, and Timothy journeyed throughout the regions of Phrygia and Galatia preaching the Word. At that time the Holy Spirit did not allow them to further preach the word in Asia, which was the larger region in which they were traversing. Again, when they endeavored to go into Bithynia, the Holy Spirit did not permit them to do so.
It is obvious in this text, as well as throughout the Scripture, that the Kingdom of God is one that is being administered from heaven. The King is there, and all of the power comes from there. Throughout history, this has proved to be a very challenging lesson for men to learn.
A CLASSIC EXAMPLE
One of the classic demonstrations of the need for this fundamental knowledge is found in the history concerning Nebuchadnezzar. The king himself rehearsed the events that led to his tutelage in these matters. It all started with a dream that was given to him, yet which he did not understand. He said it occurred while he was “at rest in my house and flourishing in my palace.” At that time, he said, “I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me.” Although he did not understand the dream, he sensed that it was imperative that the dream be understood. He decreed that “all the wise men of Babylon” be summoned before him, in order to interpret his dream. Not having the knowledge of God, like all who are ignorant of Him, Nebuchadnezzar did not seek for an answer from God. Needless to say, none of these “astrologers” and “soothsayers” could deliver an interpretation of the dream. What comes from God cannot be deciphered by those who are enmity with Him.
Being among the wise men who were called, Daniel at last came in before the king, who told him the dream that so troubled him. In his dream he had seen a great tree “in the midst of the earth.” It was exceedingly great, with an abundance of fruit. The beasts of the earth sought protection under it, and the fowls of the air lodged in its branches. It was, indeed, a notable tree.
However, everything changed when a “a watcher and a holy one” came down from heaven, which is the citadel of all power. That powerful holy one called for the tree to be cut down, its branches cut off, its leaves shaken off, and its fruit scattered. Nevertheless, he decreed that the stump be left, together with its pervasive roots. It was even bound with a strong band of iron and bronze, so it would remain in tact. It was wet with the dew of heaven, and remained among the beasts of the earth, not as a refuge for them, but as a miserable companion.
That tree was then personified by the “holy one” from heaven. “Let his heart be changed from man's, and let a beast's heart be given unto him: and let seven times pass over him.” The solemn decree of the watchers identified the reason for this staggering demise: “This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever He will, and setteth up over it the basest of men” (Dan 4:17).
Upon hearing the dream, Daniel “was astonied for one hour, and his thoughts troubled him.” Nebuchadnezzar saw that Daniel was troubled, and told him not to let the dream or the interpretation of it trouble him. Daniel answered, “Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, “Belteshazzar, let not the dream, or the interpretation thereof, trouble thee.” Daniel responded, “My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies.”
Daniel then boldly told the king, “It is thou, O king, that art grown and become strong: for thy greatness is grown, and reacheth unto heaven, and thy dominion to the end of the earth.” He told him that a decree had been made in heaven that bore directly upon him. “That they shall drive thee from men, and thy dwelling shall be with the beasts of the field, and they shall make thee to eat grass as oxen, and they shall wet thee with the dew of heaven, and seven times shall pass over thee, till thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever He will.” However, Divine leniency would be given to Nebuchadnezzar following his persuasion of the truth he had been ignoring. “Thy kingdom shall be sure unto thee, after that thou shalt have known that the heavens do rule.”
Daniel then delivered a word of counsel to the king. “Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by showing mercy to the poor; if it may be a lengthening of thy tranquillity” (Dan 4:17-34).
Nebuchadnezzar did not heed the admonition of Daniel, but allowed his pride to take hold of him. He was driven from his throne, and dwelt in the fields with the beasts for seven years, until he was able to receive the truth that had been declared to him: “that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever He will, and setteth up over it the basest of men.”
Note, this lesson was not merely for Nebuchadnezzar, but “to the intent that the living may know.” The fact that “the Most High rules in the kingdom of men” is not a fact God will tolerate men to perpetually ignore. Heathen kings like Pharaoh, Sihon, Og, Sennacherib, Nebuchadnezzar, Belshazzar, and Herod were taught this truth.
WHAT BEARING DOES THIS HAVE UPON OUR TEXT?
On the surface, it may appear as though all of this has little or nothing to do with our text. However, that is not at all the case. Although natural men, or those dominated by the “mind of the flesh,” have no sense of this truth, it is something that must be known. God cannot maintain favorable dealings with men as long as they are in the dark about His government. Many a kingdom has been toppled for the very reason that accounted for the fall of Nebuchadnezzar – even though men are prone to account for such falls by pointing to unwise counsel, and sloppy government.
At this point we come to one of the marvelous aspects of the salvation that is in Christ Jesus with eternal glory. The truth that was so difficult for the ancients to learn is perceived and held by the saved ones. This is part and parcel of knowing God, which is eternal life in its essence (John 17:3). Solemnly, and with a note of gladness, the Almighty declares, “They shall all know Me!” (Jer 31:34). That acquaintance with the Almighty (Job 22:21) brings with it a keen awareness that who He is. The Spirit persuades the heart of the saved that “the kingdom is the LORD'S: and He is the governor among the nations” (Psa 22:28). They know, at least intuitively if not cognitively, “all the inhabitants of the earth are reputed as nothing: and He doeth according to His will in the army of heaven, and among the inhabitants of the earth: and none can stay His hand, or say unto him, What doest Thou?” (Dan 4:35). There is so much revealed on this matter that it boggles the mind that such a large percentage of professed Christendom conducts themselves as though this was not the case. Ponder the clear references to Deity.
➪ “I will destroy man whom I have created . . . I will destroy them with the earth . . . I, even I, do bring a flood of waters upon the earth, to destroy all flesh . . . I will cause it to rain” (Gen 6:7,13,17).
➪ “The Most High” (Gen 14:18).
➪ “Possessor of heaven and earth” (Gen 14:19).
➪ “The Most High God” (Gen 14:20).
➪ “The God of the earth” (Gen 24:3).
➪ “I am the Lord in the midst of the earth” (Ex 8:22).
➪ “The Lord shall reign for ever and ever” (Ex 15:18).
➪ “The Lord is greater than all gods” (Ex 18:11).
➪ “The God of the spirits of all men” (Num 27:16).
➪ “He is God in heaven above, and upon the earth beneath: there is none else” (Deu 4:39).
➪ “Behold, the heaven and the heaven of heavens is the LORD'S thy God, the earth also, with all that therein is” (Deu 10:14).
➪ “God is a God of gods” (Deut 10:17).
➪ “God is King of all the earth” (Psa 47:7).
➪ “God is the Judge: He putteth down one and raiseth up another” (Psa 75:7).
➪ “God is a God of gods, and a Lord of kings” (Dan 2:47).
➪ “I am the first, and I am the last; and beside Me there is no God” (Isa 44:6).
➪ “I have made the earth, the man and the beast that are upon the ground, by My great power and by My outstretched arm, and have given it unto whom it seemed meet unto Me” (Jer 27:5).
➪ “I am the Lord God of all flesh” (Jer 32:27).
➪ “I am a great King” (Matt 1:14).
➪ “Who has resisted His will?” (Rom 9:19).
➪ “As I live, saith the Lord, every knee shall bow to Me, and every tongue shall confess to God” (Rom 14:11).
➪ “For the earth is the Lord's, and the fulness thereof”(1 Cor 10:26).
➪ “One God and Father of all, who is above all, and through all, and in you all”(Eph 4:6).
These representations confirm that from the beginning of God’s involvement with men, He made it clear who He was, and that everything is subject to Him. No being, whether angel or man, can ultimately resist Him (Rom 9:19). There is no personality in heaven, or earth, or under the earth that can finally hinder God from doing what He has determined (Job 9:12; 11:10; Isa 43:13).
It is the persuasion that the Kingdom belongs to the Lord, and that His Christ is “over all, God blessed forever” (Rom 9;5) that sustains the saints in both trial and prosperity. This is why they live by faith, not in despair. This is why they seek counsel from the Lord, and not from their peers. The One into whom God has put us (1 Cor 1:30), is the “the blessed and only Potentate, the King of kings, and the Lord of lords” (1 Tim 6:15). When it comes to ultimate effectiveness, and the execution of His will, there is only ONE Potentate. That is the incontrovertible fact of the matter.
The Spiritual Context of the Text
Our text is set within the context of a keen and unmistakable spiritual awareness. As these brethren went about preaching and teaching, they maintained a certain sensitivity to the Lord that made them guidable. Their composure was based upon their faith, which rested upon God Himself.
All of this is in keeping with life in Christ Jesus. The reconciliation that is realized in Him has opened the door for illumination on such matters. God did not have to send storms, as in the case of Jonah, to get these men where He wanted them. Their hearts had been circumcised, the law had been written upon them, and their consciences purged. That is why they were able to respond as they did.
They Knew Their Work Was Not FinishedRefusing to conclude that their work was completed, they moved toward to the seaport of Troaz. It was there that a vision appeared to Paul during the night. In it he saw a man in Macedonia calling out, “Come over into Macedonia and help us.”
This was a region across the Agean Sea, and was the first country in Europe visited by Paul. The group immediately took a ship, taking a direct course to the island of Samothracia, and from there sailed to Neapolis, port city of the region to which they had been called. The Gospel now spreads to a new area.
WHEN THEY HAD GONE THROUGHOUT PHRYGIA AND GALATIA
“ 16:6a “Now when they had gone throughout Phrygia and the region of Galatia . . .” Other versions read, “traveled throughout,” NIV and “went through.” NRSV The words “gone throughout” come from a single Greek word – Dih/lqon. This word has the following lexical meaning. “to go, walk, journey, pass through a place travel through a region,” THAYER and “travel from place to place go about, travel throughout.” FRIBERG
There is no indication of the length of time covered by this rather extensive mission trip – an account reported in twelve words: “Now when they had gone throughout Phrygia and the region of Galatia. As you read through Scripture, you will become acutely aware of the fact that the accounts provided are not an end of themselves – that is, this is not a mere historical report. It is the Worker behind the scenes that is the point, and the fulfillment of His determinations. There is a sense in which the laborers, the region, the cities, and the people are incidental. Actually, we are being exposed to the Lord “working salvation in the midst of the earth” (Psa 74:12).
This is the second time Phrygia is mentioned is mentioned in Scripture – the first being in the second chapter of Acts. There it is recorded that devout Jews were present in Jerusalem from this area of Asia (Acts 2:10). It is the first time that we read of “Galatia” in Scripture – a central district in Asia Minor. The area covered by these two adjacent regions was approximately three hundred miles from east to west, and two hundred miles and twenty-five miles from north to south. The territory covered is almost exactly the same as that of the state of Missouri (300 miles by 240 miles). If Paul and company traveled by foot, as the language suggests, this was a staggering accomplishment – and yet is passed over as though there was nothing extraordinary about it.
It is surmised by many, myself included, that the churches in Galatia were established by Paul during the time reported in this text. If this is true, then during this period Paul become ill in some way, and was forced to spent time in Galatia. It was at that time that he had preached the Gospel to them. This is reported in Galatians 4:13: “Ye know how through infirmity of the flesh I preached the gospel unto you at the first” (Gal 4:13). Referring to this “infirmity of the flesh” other versions read, “physical infirmity,” NKJV “bodily illness,” NASB “an illness,” NIV “bodily ailment,” RSV and “I was ill.” CJB
In this we are introduced to the strength of Paul’s character, and his unwavering commitment to fulfill the work to which he had been called. His commission, given was directly from the Lord Jesus. Paul told Agrippa of his calling, affirming that he was “not disobedient” to it. He said that following identifying Himself as “Jesus, whom thou persecutes,” the Lord said to him, “But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; delivering thee from the people, and from the Gentiles, unto whom now I send thee, To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in Me” (Acts 26:18). One might think that a work of that magnitude would require extraordinary health and physical stamina. And, indeed, ordinarily that would be the case. However, because of the abundance of revelations that were given to him, Paul was required to fulfill his mission surrounded by adversity, which was compounded by personal infirmities. This, Paul said, was in order that he not be “exalted above measure,” but that his work might be fulfilled in the grace of Christ and through His power that rested upon him (2 Cor 12:7-9). The “thorn” given to him was not owing to his prodigious mind or extraordinary talent. It was rather because of “the abundance of the revelations” given to him from above. In view of this whole circumstance, Paul said he would “glory” in his infirmities rather than perceive them as a handicap. In my judgment, part of glorying in his infirmities was not drawing undue attention to them, but rather continuing to labor with them. That is apparently what happened during the time he spent in Galatia.
Elsewhere, Paul said that in his travels preaching and teaching the Gospel, he experience a variety of adversities that were separate from persecutions and hostilities from men. They included shipwrecks, isolation in the sea, dangers in rivers, dangers in the country, dangers at sea, weariness, painfulness, hunger and thirst, being cold, and not having sufficient clothing to keep warm (2 Cor 11:25-27). Additionally, he confronted the aggressive opposition of his own brethren, the heathen, and false brethren (2 Cor 11:26).
To me, there is no question that some of these things took place as they went through the regions of Phrygia and Galatia. However, at this point of the narrative, the Spirit focuses on a particular work in which a new initiative would be launched. The Gospel would now be proclaimed in Europe. The text suggests a great hunger was there.
WHERE THEY WERE NOT ALLOWED TO GO
“ 6b . . . 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.”
This area, referred to as Asia Minor, covered a very large mass of land. Paul and Silas had a desire to permeate the entire territory with the Gospel, and therefore determined to move northward and westward. For the first time, they encounter the prohibition of the Holy Spirit to preach the word. Remember, the Kingdom is being governed by the Lord Jesus, and it is His will that is being carried out. It is true that He commanded, “preach the Gospel to every creature” (Mk 16:15). This text will confirm that this is carried out under His administration.
FORBIDDEN BY THE HOLY SPIRIT
“ . . . and were forbidden of the Holy Ghost to preach the word in Asia . . . ” Other versions read, “kept by the Holy Spirit from,” NIV “did not let them,” BBE “prevented by,” CJB and “having been told by the Holy Spirit not to.” NJB Most versions use the word “forbidden.” This word is translated from the Greek word kwluqe,ntej, which means, “to cut off . . . to hinder, prevent, forbid,” THAYER “restrain,” FRIBERG “keep back,” UBS “to cause something not to happen,” LOUW-NIDA “to withhold.” LEH The New Jerusalem Bible takes too much liberty with the text, assuming that the Holy Spirit forbade them through a prophetic word – i.e. “told by.” However, the word used here does not imply the withholding was by an articulated word. This speaks of restraint by some other means – like taking away the opportunity to do something. Jesus used the word in this way when He said the lawyers “hindered” people from entering the Kingdom (Lk 11:52). They did it by clouding the things of God with their erroneous teaching and emphasis. While it is possible that some words were spoken on this matter, it appears to me that this speaks of the Holy Spirit taking away any opportunity to go into Asia, blocking every attempt to do so.
I gather that in every attempt to enter into Asia, something occurred that prevented them from doing so. This was not the proper time for the Gospel to be preached in that area. There were other priorities. The significance of Asia is seen in some of the cities located in that area – cities that would eventually hear the Gospel. They included Pergamos, Myrna, Laodicea, and Ephesus. Later, Paul will spent three years in Ephesus.
Being Directed by the Spirit
Being directed by the Holy Spirit includes prohibitions as well as the opening of doors. For example, the mortification of the deeds of the body is depicted as a facet of the Spirit’s leading (Rom 8:13-14). This presumes a senstivity to the Holy Spirit, as well as an acute awareness of His role in living by faith. One of the tragic results of walking “by sight” (2 Cor 5:7) and living “after the flesh” (Rom 8:12), is that it takes away the ability to detect the Spirit’s leading. This is referred to as grieving or quenching the Spirit (Eph 4:30; 1 Thess 5:19). Some people are so intent upon doing what is wrong that they break through all restraining influences of the Spirit. Israel of old is an example of this obstinance: “Yet many years didst Thou forbear them, and testifiedst against them by Thy spirit in Thy prophets: yet would they not give ear: therefore gavest Thou them into the hand of the people of the lands” (Neh 9:30). And again, “But they rebelled, and vexed His holy Spirit: therefore He was turned to be their enemy, and He fought against them” (Isa 63:10). This kind of obstinance was found in the Jewish council who tried Stephen. He said to them, “Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye” (Acts 7:51).
The effective leading of the Holy Spirit, whether it is through an open door, or the closing of a door, postulates sensitivity on the part of the ones being led. Those who imagine they can follow their own stubborn ways, and yet expect the Lord to make it impossible for them to do what is wrong, have not judged correctly, and they stand on the precipice of ruin.
THE SPIRIT DID NOT ALLOW THEM TO GO INTO BITHYNIA
“ . . . After they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not.” Other versions read, “they tried to go . . . but the Spirit did not permit them,” NKJV “were trying to go . . . but the Spirit of Jesus did not permit them,” NASB and “attempted to go . . . but the Spirit of Jesus did not allow” NRSV
Bithynia was in the northern section of Asia. The Spirit did not stop Paul and Silas from going into Asia, but from preaching the word there. Remaining in the region of Asia minor (Turkey), they set their eyes to the Northeast, to the region of Bithynia. This bordered on the Black Sea, and was to the East of Constantinople, one of the famous cultural centers of the world.
On the one hand, they were allowed to go into Asia, but could not preach there. Now, the Spirit does not even allow them to enter into Bithynia. We are not told how they were not allowed to enter. They probably faced one obstacle after another until it became apparent that this was not the will of the Lord. It seems to me that there is a facet of spiritual life that is after this manner. Effort is often expended to do this or that with a sole interest in the work of the Lord. However, there are times when our minds are not yet in synch with His. Spiritual sensitivity will allow us to survive such times without wandering outside the perimeter of the will of the Lord. Also, during times like this, spiritual obtuseness that is brought on by self-centeredness will move a person into an area where God is provoked. Paul referred to this kind of activity in his letter to the Corinthians. “Do we provoke the Lord to jealousy? are we stronger than he?” (1 Cor 10:22). A tender heart knows the answer to this question, for it is a rhetorical one.
Faith enables the child of God to handle frustration in a manner that brings glory to God, and true benefit to the believer. Faith resorts to trust, not the murmuring and discontent. Our text is a noble example of such handling.
THEY CAME DOWN TO TROAS
“ 8 And they passing by Mysia came down to Troas.”
Mysia was a province occupying the north-west angle of Asia Minor. McCLINTOK STRONG’S It was next to the region of Phrygia, which was immediately joined to the region of Galatia on the west. Paul and Silas had preached in that region rather extensively. Yet, there was a kind of dividing line that separated acceptable regions from forbidden ones. The only known reason for this distinction was the will of the Lord – but that was enough for the group. Further that Divine will was not associated with a rejection of the area. There would be considerable activity in Asia at a later time. By the time John wrote the book of the Revelation, churches had been established in Pergamos, Smyrna, and Ephesus (Rev 1:11).
The region of Mysia was approximately one hundred and fifty miles from east to west. However, having been forbidden by the Holy Spirit to preach in Asia, they simply went through that territory, traveling to the east-most part of the region, which was the city of Troas.
YOU HAVE TO BE WHERE GOD IS WORKING OR WILL WORK
In order for Paul and Silas to participate in the work of the Lord, being “workers together with Him” (2 Cor 6:1), they had to be where the work was to be done. At the point of our text, they do not know where that is – only where it is not. Therefore, they continue to move westward until they come to the port city of Troas.
The living God is moved along by His purpose, not by the directives or desires of men. When the New Covenant was inaugurated, there was a place that had been designated for its commencement. The prophets had said that Jerusalem would be the place (Isa 46:13; Joel 2:32). This is why Jesus told His disciples to “tarry in the city of Jerusalem” – that is where the blessing would break forth (Lk 24:49). God would not move the blessing to a place of their choosing. Rather, they must come to the place of His choosing.
This same manner was foreshadowed in the Law. The three feasts that were to be observed annually by all of the men could not be in a place of their choosing. Rather, they were told, “Three times in a year shall all thy males appear before the LORD thy God in the place which He shall choose” (Deut 16:16). There was also “the year of release,” held every seven years during the Feast of the Tabernacles. At that time “All Israel” was to come “to appear before the Lord . . . in the place which He shall choose” (Deut 31:11).
When God brought the people into Canaan, they were to establish a place to which they would bring all that God commanded them: their burnt offerings, sacrifices, tithes, and heave offerings. That place was identified as “a place which the Lord your God shall choose” (Deut 12:11; 16:6-7; 26:2).
If men desire to be saved, they must come to the One God has chosen – Jesus Christ (Acts 4:12). If they want to pursue proper things, they must set their affections on the place God has chosen – “Where Christ sitteth on the right hand of God” (Col 3:1-2).
The same principle holds true in the preaching of the Gospel. It had to begin in Jerusalem, then in “all Judea,” then in “Samaria,” and then “unto the uttermost part of the earth” (Acts 1:8). Even when they went to “the uttermost part of the earth,” it had to be where God was going to work: the road leading to Gaza, on which a man from Ethiopia was traveling (Acts 8:26-39), the house of Cornelius (Acts 19:1-48), and the work in Asia Minor to which the Spirit called Barnabas and Saul (Acts 13:2-3).
Now, however, we find that the spreading of the Gospel was not left in the hands of men. The Head of the church directed His servants where NOT to go, as well as where to go.
How is it that the early church met with such marvelous success? Ponder the expressions of its growth: “believers were the more added to the Lord, multitudes of both men and woman . . . the people [of Samaria] with one accord gave heed unto those things which Philip spake . . . much people was added to the Lord . . . the churches...were multiplied . . . many believed in the Lord . . . a great number believed . . . a great multitude both of Jews and also of Greeks believed” (Acts 5:14; 8:6; 9:31,42; 11:21,24; 14:1). There are a number of contributing factors: (1) The true Gospel was preached, (2) It was preached by holy and insightful men, and (3) The hearts of the listeners were tender.
However, it seems to me that over and above these considerations, these were the areas in which the Lord had chosen to work. I do not doubt that many seemingly noble efforts meet with little or no success because they do not represent the will of the Lord. There are visitations by the Lord that are not recognized by men, and thus they miss the blessing – like Jerusalem not knowing the time of its visitation during Jesus’ ministry (Lk 19:44). In that case, the judgment brought upon them was proved to be righteous. In this text, the Lord will close doors to some areas, and move the workers toward the place in which He has chosen to work.
SOMETHING THAT CANNOT BE SYSTEMATIZED
It should be abundantly apparent that we are not dealing with something that can be systematized by men. If you were to determine to outline precisely how a person can be directed by the Lord, you would only be dabbling in vanity. Just as surely as God chooses where He is going to work, He also chooses those through whom He will work. He gives us enough instruction on the matter so we will not waste our time trying to involve ourselves in His work by rote. Here is what He has said on the matter.
➪ A GOOD MAN. “The steps of a good man are ordered by the LORD: and he delighteth in His way” (Psa 37:23).
➪ A PERSON OF THE WORD. “Order my steps in Thy word: and let not any iniquity have dominion over me” (Psa 119:133).
➪ A HOLY PERSON. “He will keep the feet of His saints” (1 Sam 2:9).
➪ A TRUSTING PERSON. “Trust in the LORD with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge Him, and He shall direct thy paths” (Prov 3:5- 6).
➪ A PERFECT HEART. “For the eyes of the LORD run to and fro throughout the whole earth, to show Himself strong in the behalf of them whose heart is perfect toward Him” (2 Chr 16:9).
THE LOGIC BEHIND THIS ARRANGEMENT
The logic behind this arrangement is straightforward – it is God Himself “with whom we have to do” (Heb 4:13). Jesus has enabled us to believe in Him (1 Pet 1:21), and is bringing us to Him (1 Pet 3:18). We have been “reconciled to God” (Rom 5:10), and are His “sons and daughters” (2 Cor 6:18). Further, we have been “called into the fellowship of His Son Jesus Christ our Lord” (1 Cor 1:9). It is within the context of this fellowship that He directs our steps. That is what we are beholding in this text – and the direction is taking the form of leading to, as well as away from. Faith, of course, sensitizes the human spirit to this direction.
THE MACEDONIAN CALL
“ 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.”
In keeping with His nature, the Lord does not give specific directions to Paul until he is close to the place that has been chosen. This is much the way in which the Spirit directed Philip. He first sent him in the general direction of a highway that led to Gaza. Once there, the directions were more specific: “Go near, and join thyself to this chariot” (Acts 8:26,29). The saints of God should not expect detailed direction from the Lord until they are properly positioned. It is the unique property of faith to get us going in the right direction, and away from things that are not in the Divine agenda. Of course, when people live for themselves, and without due regard for the One who died for them and rose again (2 Cor 5:15), they should not be surprised when end up out of the way.
Now, Paul is positioned in Troas, right on the coast of the Aegean Sea. Across that body of water lies Europe, which to this point, so far as we know, had not yet heard the Gospel of Christ. The destination to which they will be called is about three hundred miles away, one hundred and seventy five miles of it by water, as the crow flies. That is about one and a half times as wide as Lake Michigan. Now, it is time for further directions to be given.
A VISION IN THE NIGHT
“And a vision appeared to Paul in the night . . .”
During the night, when others were asleep, and the activities of earth had slowed down, Paul had a vision. A vision is a spectacle that can, in some way, be seen.
The word “vision” is translated from the Greek word o[rama, which has the following lexical meaning: “that which is seen, a sight, spectacle; sight divinely granted in an ecstasy,” THAYER “a supernatural vision, given as a means of divine communication, to be distinguished from a dream,” FRIBERG and “vision as opposed to figment of the imagination.” GINGRICH As is apparent, the lexicographers find it difficult to define this word.
This Greek word is used thirteen times in Scripture.
➪ Christ’s transfiguration is called a “vision” (Matt 17:9).
➪ The burning bush that Moses saw is referred to as a “sight,” or “vision” DARBY (Acts 7:31).
➪ Through a “vision,” Jesus called Ananias to minister to Saul of Tarsus (Acts 9:10).
➪ In a “vision,” Saul saw Ananias coming to him (Acts 9:12).
➪ An angel appeared to Cornelius in a “vision,” instructing him to call for Peter (Acts 10:3).
➪ Through a “vision,” the Lord called Peter to go to the house of Cornelius (Acts 10:17,19; 11:5).
➪ Jesus appeared to Paul in a night “vision,” telling him to remain in Corinth (Acts 18:9).
➪ Paul referred to Christ’s appearance to him on the road to Damascus a “heavenly vision” (Acts 26:19).
There is another word translated “vision” (ovptasi,an), which means “apparition” – something made visible. Zecharias saw a vision of the angel Gabriel (Lk 1:22). Sights that John saw on Patmos were referred to as a “vision” (Rev 9:17).
As used in this text, a vision was a supernatural sight of an existing reality.
The word of the Lord came to Abraham in a “vision” (Gen 15:1). God said He would speak to prophets in this manner – although He did not speak to Moses in that way, choosing a more direct method of communication – “mouth to mouth” (Num 12:6). Ezekiel was taken in vision to Chaldea, to those who were captive (Ezek 11:24). He also had “visions of God” (Ezek 1:1; 8:3; 40:1), as well as did Zechariah the prophet (2 Chron 26:5). Daniel saw a vision of competing worldly kingdoms (Dan 8:2), and had other visions as well (Dan 7:1-15). King Nebuchadnezzar had visions that required interpretations (Dan 2:28; 4:5-13). God told Hosea He had “multiplied visions” to the prophets (Hos 12:10). Joel said that the era of the New Covenant would be accompanied by visions (Joel 2:28), and Peter confirmed that to be the case (Acts 2:17). Paul said he had numerous “visions” (2 Cor 12:1).
In summary, and as used in this text, a vision was a means of Divine communication – in this case of directing the one laboring in the Lord’s vineyard. There was nothing novel about this vision. It contained a message that was to be acted upon.
This vision appeared only to Paul. It was not a general communication given to Silas and Timothy as well – only to Paul.
A MAN IN MACEDONIA
“There stood a man of Macedonia, and prayed him . . .” Another version reads, “a certain man.” NASB
Macedonia was across the Aegean sea, on the continent of Europe. This would be a call to a new initiative into territory that had not been charted by other believers. The indication is that there was some godly searching that was taking place in that area. There were some people who were ready to hear the Gospel.
Ordinarily, angels, or the Lord Himself, were the spokesmen in visions and dreams (Gen 15:1; 31:11; Num 12:6; Dan 8:16; Matt 1:20; 2:13,19; Lk 1:11,22; Acts 9:10; 10:3; 11:7; 12:9). This time, however, a man from an earthly country was seen.
“Prayed Him”
The man from Macedonia “prayed” Paul to do something. Other versions read, “pleaded with him,” NKJV appealing to him,” NASB “begging him,” NIV “beseeching him,” RSV “requesting him,” BBE “urged Paul,” GWN “besought him,” MRD “implored him,.” NAB “calling upon him,” YLT and “entreating him,” WEYMOUTH
The word “prayed” is translated from a Greek word meaning, “to call to one’s side . . . to beg, entreat, beseech,” THAYER “as speaking with persistence, earnestly ask for, implore, beg,” FRIBERG “request, ask, appeal to,” UBS “as speaking with persistence earnestly ask for, implore, beg,” LOUW-NIDA “to beseech strongly,” LEH and “request, implore, appeal to, entreat.” GINGRICH
This was not a casual appeal, but a persistent and earnest one. There is a note of urgency in the request – a call for immediate action.
COME OVER AND HELP US
“ . . . saying, Come over into Macedonia, and help us.” Other versions read, “give us help.” BBE All versions use the same word: “help.” This word is translated from the Greek word boh,qhson, and means “to run to the cry (of those in danger); hence, universally, to help, succor, bring aid,” THAYER “to supply people with what they need' or 'to give to people what is necessary' or '... what they should have,” LOUW-NIDA and “to give aid, come to the rescue,” LIDDELL-SCOTT
No competent student of Scripture imagines that this was a cry for food and clothing, or for rescue from political or social oppression. That such conditions exist cannot be denied, but this was not the reason why the Lord called Paul to the apostleship, and it is not the reason for this vision.
When Jacob was dying, he blessed Joseph, saying the God of his father would “help” him (Gen 49:25). In the twelfth Psalm David wrote, “Help, Lord!” (Psa 21:1). Psalm 20:2 speaks of “help” being sent “from the sanctuary.” The Psalms often find the man of Gold asking God to make “haste” to “help me” (Psa 22:19; 38:22; 40:13; 70:1,5; 71:12). God Himself is referred to as “a very present Help in trouble” (Psa 46:1). The throne of grace upon which Jesus is presently seated is associated with obtaining “grace to help in the time of need” (Heb 4:16).
Inherent in the word “help” is an acute awareness that the resources that are sought cannot be obtained elsewhere. There is a certain poverty that exists that cannot be addressed in the energy of self, or any earthly locale. From a spiritual perspective, the seeker knows he is in “a dry and thirsty land where no water is” (Psa 63:1). Paul accounted for his prodigious ministry by saying God helped: “Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come” (Acts 26:22).
In this text, “help” has to do with obtaining salvation. It is associated with a hunger and thirst “for righteousness” (Matt 5:10), and feeling after God with the intent of finding Him (Acts 17:27). This is a higher quest than the resolution of personal, domestic, or social difficulties. There is a human need that transcends temporal circumstances, and it is possible to be keenly aware of it.
Unfortunately, we are living in a time when this fact is being obscured in the professed Christian community. There is a concerted effort to present God, Christ, and salvation as the means of resolving difficult and untoward worldly circumstances. However, this is not a fair representation of the salvation of God, and it is not wise to present Jesus Christ as though that was the case.
THE LOGIC OF SALVATION BEING A MATTER OF URGENCY
There is a certain logic, or pattern, of urgency, associated with the salvation of God. If this matter is approached casually, as though there was a lengthy period of time allowed for the appropriate decision and effort, the results will be disastrous.
There Is A Time Limit
First of all, the obtaining of salvation is associated with time – and, so far as men are concerned, the duration of time is uncertain. Solemnly we are told, “now is the day of salvation” (2 Cor 6:2). Again we are told, “Today, if you will hear His voice” (Heb 3:7). The only moment that belongs to us is “now.” That is the only time of unqualified acceptance for those responding to Gospel. If the Divine provision is presented in such a manner as to leave the person thinking he is guaranteed of tomorrow, the wrong impression has been left.
There is also the matter of the return of the Lord Jesus Christ. At that time, the heavens and earth will flee from before His face, for He will appear in all of His glory (Matt 24:30; Rev 20:11). We do not know the hour of that appearing (Matt 24:42), or “when” the Master will be seen (Mk 13:35). In the stirring parable of the ten virgins, Jesus revealed what will happen to those who are not prepared for that time. The “door” of salvation will be shut, and the Lord will say to the unprepared, “I know you not” (Matt 25:1-12). It is no wonder that Jesus said of the day of His appearing, “And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares” (Luke 21:34).
The thing that concerns me about the modern trend of Christian counseling and problem resolution is that it does not take the brevity of time into consideration. It leaves the people thinking that they have time to “work on” their problems, when, in reality, that may not be the case at all. In my judgment, this is why there is a proportionately small number of people in our nation who are calling out like the man in Macedonia. People have a growing satisfaction with religious entertainment and involvement in the unpleasantries of their personal lives. They have been lulled to sleep by the false conception that life in this world is going to last for a while, and that God does not demand an immediate response to the word of His great salvation.
The Church Is Called to Sobriety
Even the church – the body of Christ – is called to sobriety concerning the brevity of time. “And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armor of light” (Rom 13:11-12). And again, “Again, He limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear His voice, harden not your hearts” (Heb 4:7).
The cry of the man in Macedonia was in perfect harmony with the nature of salvation. The urgent tone elicited in that man’s cry revealed a sense of the urgent need of help. “Come over into Macedonia” was seen to mean “Come now!” We will now see how Paul and those with him responded to this night vision, for he will relate what he saw and heard to his brethren.
AN IMMEDIATE AND INSIGHTFUL RESPONSE
“ 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.”
To this point, we know that at least three people were in the group – Paul, Silas, and Timothy. Now we will see that Paul shared with them how he was being directed. He knew that Kingdom laborers are not mere vassals who are not acquainted with what is being done. This is after the manner of Jesus Himself who said to His disciples, “all things that I have heard of My Father I have made known unto you” (John 15:15). When it comes to participation in the work of the Lord, there are no private revelations – not even to the premier apostle, who “labored more abundantly than they all” (1 Cor 15:10).
In passing, I have observed over the years that professed preachers and teachers who major on correcting human behavior have little to share concerning what has been made known to them concerning the things of God. I surmise from this that when men are absorbed with the affairs of their peers, it tends to close off the experience of receiving “wisdom and revelation in the knowledge of Him” (Eph 1:17).
AFTER HE HAD SEEN THE VISION
“And after he had seen the vision, immediately . . .” Other versions read, “got ready at once,” NIV “straightway,” ASV “straight away,” BBE “lost no time,” CJB and “as soon as.” WILLIAMS
Notice the absolute accord among these brethren. As soon as they knew of the vision, they immediately responded to it in faith. Their acquaintance with God, coupled with the purity of their hearts, enabled them to recognize the Divine summons. They required no additional consultants concerning the advisability of going to another continent. They made no effort to send someone ahead to validate that there was a genuine desire for the Lord in that region. They did not call for a prayer meeting to seek the will of the Lord on the matter. As soon as they knew about the vision, they moved to do what it said.
As soon as Jesus called them, James and John followed Him “immediately” (Matt 4:22). When an angel instructed Cornelius to send for Peter, he did so “immediately” (Acts 10:33). When God was pleased to reveal Jesus “in” Paul, “immediately he conferred not with flesh and blood” (Gal 1:16). When an angel called upon John to “Come up hither,” he testified, “and immediately I was in the Spirit” (Rev 4:2). In the very best view, retarded responses indicate a person is living too close to this world. At the worst, it is a symptom of deadness toward God.
“WE”
“ . . . we . . .” Another version reads, “we [including Luke].” AMPLIFIED
While the name “Luke” is not actually in the passage, this is a proper representation. Luke is the author of the book of Acts, which was a follow-up to his Gospel, which was also addressed to Theophilus (Lk 1:3; Acts 1:1). At this point, he speaks of himself as being with the group – something that was not indicated before this. Beginning at this point, Luke includes himself in many of the historical references (Acts 16:10,11,12,13,16; 20:6,13,14,15; 21:1,2, 3,4,5,6,7,8,10,12,14,15,16,17; 27:1,2,3,4, 5,7,15,16,18,19,20,29,37; 28:10,11,12,13, 14,16).
The manner in which Luke includes himself evinces his personal humility. At no time did he detract from the labors of Paul by drawing attention to himself. Paul, however, in his writings acknowledged Luke’s presence and consistent faithfulness (Rom 16:21; Col 4:14; 2 Tim 4:11).
ENDEAVORED TO GO INTO MACEDONIA
“endeavored to go into Macedonia . . .” Other versions read, “sought to go,” NKJV “got ready . . . to leave,” NIV “tried to cross over,” NRSV “made the decision to go,” BBE “lost no time getting ready,” CJB “made efforts to set out,” CSB “prepared to go,” GENEVA “looked for a way to go,” GWN “were desirous to depart to,” MRD “sought passage to,” NAB “attempted . . . to go,” NET “lost no time in arranging a passage,” NJB “decided to leave for,” NLT “that settled it. We would go to,” LIVING “looked out for an opportunity of passing on to,” WEYMOUTH “laid our plans to get off to,” MONTGOMERY and “made every effort to get on to.” PHILLIPS
The immediacy of their response is challenging to consider – that is, challenging to the mind of the flesh. Paul reports that he had a vision of a man in Macedonia begging them to come over and “help” them. The nature of the “help” is not specified, and there is a sea that lies between them and that area. Yet, their hearts and minds have been so purified that they can reason upon this report and draw a proper conclusion. To be sure, the Holy Spirit is in this scenario. However, He does not force the people, but rather leads them. That leading requires a certain mind-set and spiritual sensitivity. A mind that has been cultured in the ways of the world is not a suitable mind for the direction of the Holy Spirit. That is because such a person minds “the things of the flesh,” and has neither appetite nor ability to respond appropriately to Divine direction (Rom 8:5-6; 2 Cor 2:14).
My point here is that in the modern church-culture, spiritual-mindedness is very much perceived as an unreached goal. Those who dare to emphasize the need for such a frame of mind and spirit view it as something that must be possessed, but generally acknowledge that it has not really been realized by the religious population.
However, in our text, this was the actual condition of the people involved. They were not taking a course that was theoretically designed to lead them in this direction, but were actually in possession of a “sound mind.”
ASSUREDLY GATHERING
“assuredly gathering . . .” Other versions read, “concluding that,” NKJV “being convinced,” NRSV “it seemed certain,” BBE “we inferred,” MRD “being certified,” PNT “we could only conclude,” LIVING “we understood,” IE “confidently inferring,” WEYMOUTH and “we were sure.” CEV
The words “assuredly gathering” are translated from a single Greek word – sumbiba,zontej. The root meaning of this word, as used in this text, is, “to put together in one's mind, to compare; by comparison to gather, conclude, consider,” THAYER “conclude, infer,” FRIBERG “bring together, unite; hold together; advise, instruct, inform; conclude, decide,” UBS and “to bring together, to cause to be a unit, to unite.” LOUW-NIDA
The idea here is that these brethren considered a number of differing circumstances. They were brought into their minds, that were dominated by their perception of the revealed purpose of God, and their personal knowledge of God. Thinking within the perimeter of spiritual understanding, it became apparent to them what God was doing. They were fully persuaded, which is a characteristic of faith (Rom 4:21).
CALLED TO PREACH THE GOSPEL
“that the Lord had called us for to preach the gospel unto them.” Other versions read, “God had called us to preach the Gospel to them,” NASB “God had called us to proclaim the good news to them,” NRSV “God had sent us to give the good news to them,” BBE “God had called us to evangelize them,” CSB and “the Lord had called us to announce to them the glad tidings.” DARBY
In his vision, Paul was not told to come over to Macedonia and preach the Gospel. The man in the vision pleaded with them, “Come over into Macedonia, and help us” (16:9). As I have already indicated, this cry would be viewed quite differently in our time. In fact, it is my persuasion that it would be rare to find a group of believers who would see that as a call to come and preach the Gospel. Some would conclude there was an urgent need for food, clothing, accommodations, or some other form of relief. I do not mean to be overly critical in this assessment. My persuasion is driven by the current predominance of relief work and benevolence in the mission field. I am by no means suggesting that such works are wrong. They are not, however, to be the thrust of those who have been called to labor in the Word and in the doctrine. The apostles themselves refused to be drawn aside into the legitimate work of providing for widows. When such a need arose they reasoned, “It is not seemly or desirable or right that we should have to give up or neglect [preaching] the Word of God in order to attend to serving at tables and superintending the distribution of food.” NIV (Acts 6:2). Notwithstanding the record of this kind of reasoning, there persists within the modern church an inordinate estimation of this kind of ministry. It must be remembered that something that is necessary is not always preeminent. Our text is dealing with matters of preeminence and focus.
It is essential that we have a clear view of the purpose of God. The Gospel correlates perfectly with the reason for Christ’s death and resurrection. The Gospel is “preached to the poor” (Luke 4:18), but it is not about the poor. Jesus did not die to supply food for the poor of the world. He was not raised from the dead in order that the sick might be made well. Neither of these conditions required a vicarious sacrifice. Neither of them cause people to be alienated from the life of God, or drive a wedge between them and GOD. They did not require Jesus to be made “to be sin for us” (2 Cor 5:21), or to be “made a curse for us” (Gal 3:13). Poverty does not require an atonement. Being ill does not constitute one an enemy of God. However, Christ’s death addressed such matters – matters regarding sin, alienation, and being dead in trespasses and sins – not being dead in poverty and sickness.
Jesus “came into the world to save sinners” (1 Tim 1:15), and the Gospel declares and expounds that fact. God sent His Son into the world “that the world through Him might be saved” (John 3:17). He “sent His only begotten Son into the world that we might live through Him” (1 John 4:9). He “appeared to put away sin by the sacrifice of Himself” (Heb 9:26). God was in Christ “reconciling the world unto Himself” (2 Cor 5:19). In His death He “destroyed the devil” (Heb 2:14), “plundered principalities and powers” (Col 2:15), and ended the Law as a means to righteousness (Rom 10:4).
These things are consistently taught in Scripture. Christ’s death, resurrection, enthronement, and mediation, are never said to be the appointed means of destroying poverty, or attaining wealth. They are not God’s appointment for the establishment of philanthropy. That is not the good news of the Gospel – although there is nothing inherently wrong with any of those things. However, they are not the reason for the body of Christ, nor did such things require an atoning death and the removal of sin.
WHY SAY THESE THINGS
It is necessary to say these things because of the climate that now dominates the landscape of religion. If many of day had heard a man in a foreign country saying, “Come over and help us,” they would have concluded God was calling to institute a relief program, or to teach people how to worship, or to get wayward youth off the streets. Others would imagine they were being called to heal marriages and teach people how to manage their finances – or perhaps even to establish a theological school or training institute.
The fact that Paul and those with him did not think in this manner leads me to question why men think in this way today.
It is my persuasion that the nominal church has been infected with the virus of erroneous thinking – spiritually illogical thought. It is not being moved along by the considerations that moved the brethren in our text. This is largely owing to its fundamental ignorance of the purpose of God, and the obvious lack of an earnest and unwavering commitment to the One who died for them and rose again.
All of these conditions are directly traceable to a glaring ignorance of God, Christ, and salvation itself. Those are the conditions that cause men to think differently than those of our text. It is also why it is difficult for them to arrive at sound conclusions.
THEY ARRIVE IN PHILIPPI
“ 11 Therefore loosing from Troas, we came with a straight course to Samothracia, and the next day to Neapolis; 12 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.”
The group wastes no time in commencing their trip to the continent of Europe. That, of course, is an aspect of faith, that moves the one possessing it to act immediately upon a word from the Lord. For example, when God tried Abraham, commanding him to offer Isaac as a burnt offering to Him, “Abraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son, and clave the wood for the burnt offering, and rose up, and went unto the place of which God had told him” (Gen 22:1-3). When Noah was “warned of God of things not seen as yet” – namely an impending flood that would destroy every living thing – he, being “moved with fear, prepared an ark to the saving of his house” (Heb 11:7). That is how faith reacts to the word of the Lord. People who say they have faith, yet do not respond to God, living as though He had never even spoken, have lied, and the truth is not in them.
However, there are no pretenders in the group of our text. They will immediately commence to do something they have never done before, venturing into Europe to preach the Gospel.
LOOSING FROM TROAS
“Therefore loosing from Troas, we came with a straight course to Samothracia . . .” Other versions read, “sailing from Troas . . . ran a straight course,” NKJV “putting out to sea from Troas, we ran a straight course,” NASB and “setting sail from Troas, we came in a direct course to Samothrace.” NIV
Samothracia, or Samothrace, was a mountainous island in the Aegean Sea that could be seen from Troas, and is said to have been visible from the hills of Philippi. It was a well known island, and a place referred to as “the seat of the worship and mysteries of Cabiri.” McSTRONG The Britannica Encyclopedia describes “the mysteries of Cabiri” as, “An important group of deities, probably of Phrygian origin, worshiped over much of Asia Minor, on the islands nearby, and in Macedonia and northern and central Greece. They were promoters of fertility and protectors of seafarers . . . The Cabeiri are often identified with the Great Gods of Samothrace, where the mysteries attracted great attention and initiation was looked upon as a general safeguard against misfortune. In the period after the death of Alexander the Great (323 BC), their cult reached its height.”
This is where they anchored on the first day. However, it seems apparent that the group did no preaching or teaching in this citadel of idolatry. They had been called to Macedonia, and were therefore making their journey there as quickly as possible. They certainly would not be turned aside by the novel traits of an island given over to idolatry, and visited by pilgrims from around the world.
THE NEXT DAY
“ . . . and the next day to Neapolis . . .” Other versions read, “and the next day came to Neapolis,” NKJV “and on the following day to Neapolis,” NASB and “the following day to Neapolis.” RSV
Neapolis was a sea port in Macedonia – the area to which they had been called. As is apparent in the text, it took less than two days for them to make the journey. This is of some significance. Later, as recorded in Acts 20:5, they made this same trip back to Troas. That trip took more than twice as long. It is written, “And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we abode seven days” (Acts 20:6). This suggests that the winds were favorable for the journey to Macedonia. I gather that this was not a matter of coincidence. The call that had come from that area had an urgent tone to it, and the Master of both the wind and the sea caused them to arrive in a timely manner.
PHILIPPI, THE CHIEF CITY
“And from thence to Philippi, which is the chief city of that part of Macedonia, and a colony . . .” Other versions read, “a leading city of the district of Macedonia, a Roman colony,” NASB
A “colony” consisted of Roman citizens who were military veterans. They were assigned to a portion of a conquered country, and were exempt “from personal and land taxes.” A “colony” is described in this manner: “Originally and properly a colony was a body of Roman citizens sent out as volunteers (Livy, 10:21) to possess a commonwealth, with the approbation of their own state.” McCLINTOK & STRONG’S
Here, then, was a significant city with a prominent Roman citizenry, even being the leading city of the “district of Macedonia.” A “district” was a division of a conquered territory that allowed for the orderly control of the Roman empire.
The implication of this circumstance is seen in the nature of the Jewish people. They were provincial in nature, being given a special land by God. When found in other nations, it was generally owing to their dispersion by Divine judgment. Further, when found in other cultures they are consistently represented as maintaining their unique customs, which often involved gathering in synagogues.
Their culture was totally unlike the cultures of other nations, centering in the worship of the one true God. Their Scriptures constituted the Law by which they lived, and it did not train them for trafficking among the kind of people found in Philippi.
Yet, though they were, in a sense, quite different from the society in which they now found themselves, there is not the slightest indication that this group of men approached their assignment with fear and trepidation. Instead, they were forward and eager to get to the work. This was because of their faith, for faith equips the one possessing it to venture into new and challenging territory without being intimidated by it.
To me, this is something worthy of consideration. In our time, and for over one hundred and fifty years, scholasticism and special training has developed a firm grasp upon the church. Although representing itself as religious scholarship and training, the result has been that the necessity and effectiveness of faith has been seen less and less. In most Christian training, faith does not play a prominent place at all. Even a working knowledge of the Scriptures is not perceived as an absolute requisite for the service of Almighty God. It is ever true that any attempt to incorporate the wisdom of the world with faith results in the dominance of worldly wisdom. Faith cannot function in such an admixture, so it gradually diminishes.
Were the assignment of our text given to the average church-leaders of our day, one can scarcely imagine how they would go about its fulfillment. Some would probably weigh it as though they had the option of rejecting it. Others might perceive it as too challenging for them. Others might fear venturing into an environment having such a military presence.
But none of these things are declared to have been present in our text. Under the leadership of Paul, these men, including one who was rather young – Timothy – ventured forth as though they were seasoned veterans. Their faith and their Kingdom experience had doubtless produced in them a great confidence in the Lord. They did not look at opportunities through the lens of the flesh, but through the eye of faith. I believe you will find this to be a consistent pattern throughout the book of Acts. That is because it is the manner of the Kingdom. The “just” – all of them – really do “live by faith” (Heb 10:38). Our text is a living example of that.
THEY WERE THERE SEVERAL DAYS“ . . . and we were in that city abiding certain days.” Other versions read, “staying in that city for some days,” NKJV “we stayed there several days,” NIV “we spent a few days in this city,” CJB and “And there we stayed some little time.” WEYMOUTH
After traveling a considerable distance by sea, the group was not met at the port by the man who appeared to Paul in the vision. After going to the chief city of Philippi – close to fifty miles west of Neapolis – they still did not come into contact with any obvious inquirers. In a sense, this was a test of their faith. They had not been directed to a specific place in Macedonia – like Philip was directed to the desert road leading to Gaza, and Peter to Caesarea. They were not pointed toward a specific man – like Philip to the Ethiopian eunuch, and Peter to Cornelius. Macedonia was an area of significant size. Now, after arriving, there was no immediate evidence of the need declared in Paul’s vision.
Those with a naive view of life in Christ would be thrown into a state of consternation by this circumstance. They see Divine direction as always being very clear, requiring little effort on the part of the Kingdom laborer. However, this text throws such ideas to the ground, for they do not represent the manner of the Kingdom. There are times when holy reasoning must be employed in a search for the proper thing to do. In the search there must be a holy familiarity with the ways of the Lord.
Take this text as an example. The vision given to Paul was that of a man in Macedonia calling out, “Come over into Macedonia and help us.” The vision was not given to a Roman soldier, as though some military assistance was needed. It was not given to a governmental treasurer, as though some money was required. The vision was not given to a food distributor, as though some food was required. It was given to a person who had been commissioned to turn men from darkness to light, and from the power of Satan unto God, that they might receive the forgiveness of sins, and participate in the inheritance belonging to those who are sanctified by faith (Acts 26:18). The call, then, related to that mission, for God does not work in contradiction of His callings.
This being the case, the plea for “help” has obviously come from those who were seeking the Lord, and were aware of their need of Him. These will not be people who are absorbed with the ways of the world, and have no sense of their need for the Lord. It is probable that they will be engaged in some kind of effort to know what they have perceived is from God. With this in mind, it is my persuasion that the initial time spent in Philippi was spent in an attempt to identify such people. That is precisely why Paul would visit the synagogues of a city, for they were places where true seekers were apt to be found (Acts 13:5,14; 14:1; 17:1,10,17; 18:4,19; 19:3). Jesus Himself did the same thing (Matt 4:23; 9:35; 12:9; 13:54; John 18:20).
However, there is no record of a synagogue in Philippi. After leaving there, Paul and company went into a synagogue in Thessalonica (Acts 17:1). Before going to Macedonia, they spent time in Iconium (Acts 14:1). But there is no record of them being in a synagogue in Philippi. This bears on how Paul will approach this work.
I will assume that during the time of reference that was spent in Philippi, an effort was made to identify people who would have a sense of the Lord, and were engaged in some kind of effort to know Him and His will more fully. To me, this passage confirms that this was the kind of quest in which they were engaged.
This blends perfectly with most all of the accounts of preaching and teaching to this point, with very few exceptions.
SOMETHING TO PONDER
This kind of approach to preaching the Gospel presumes that the one who is preaching and teaching is capable of bringing a true inquirer to the “treasure” that he is seeking – for the Kingdom of heaven is like a treasure that is being sought (Matt 13:44). Those who are ready to hear the Gospel are likened to a merchant man who is in the process of seeking “goodly pearls” (Matt 13:45). The quest of such people is driven by a sense of their own spiritual deficiency – a discerned state that is referred to as being “poor in spirit” (Matt 5:3). These are “the poor” that Jesus said would have the Gospel preached to them (Matt 11:5; Lk 4:18). These are not the economically “poor,” for the Gospel does not even address economics. It is the “Gospel of Christ” (Rom 1:15), not of success, and of “the grace of God” (Acts 20:24), not social elevation.
I question the validity of claims to “leading people to Christ” who are from the disinterested sector of society – particular when it involves little more than repeating the hackneyed “sinner’s prayer.” In my judgment there is too much shallowness in contemporary evangelism. It appears to be leaving the door standing ajar for the entrance of those who are neither aware of their sin, nor of the necessity of getting rid of it. However, there is no need to carry this matter further. For those who have ears to hear, our text will powerfully speak to this matter.
ACTIVITIES ON THE SABBATH DAY
“ 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.”
It is important to note the time, place, and activity associated with this event. It took place on the Sabbath day. The place was a river outside of the city. The place was one noted for the offering of prayer. Keep in mind that all of this has to do with answering a call to come into Macedonia to minister “help.” This “help” has been defined as “to preach the Gospel unto them” (16:10). This is how Paul, and Silas commenced the fulfillment of that commission.
ON THE SABBATH DAY
“And on the sabbath we went out of the city by a river side . . .” Other versions read, “on the Sabbath day we went out of the city,” NKJV “outside the gate,” NASB “outside the town,” BBE “outside the city gate,” CSB “a little way outside the city,” NLT and “beyond the city gate.” WEYMOUTH
Some might read this with a mind to enforce the observance of the Sabbath day – but that is not the point of the text, as is apparent by what is said of this occasion. More than a personal observance of the day, which might very well have been observed, this was an attempt to find those whose hearts were being drawn Godward. As I have already indicated, this has been established as a key manner in which the apostles and other messengers made inroads into society. With a few exceptions, they started by addressing those who had demonstrated some propensity toward the Lord, and these were generally Jews.
The fact that they went “out of the city” confirms there was no synagogue within it. Even though it appears there were Jews in that area, they were not of sufficient number to have established a synagogue. Yet, as we will find, while in this Gentile city, they had maintained their faith, and continued to make special prayers on the Sabbath day.
Something To Be Seen
There is something else to be seen here. Drawing close to the Lord was associated with separating from normalities of life. This was established under the Law, where God instructed the people to go to sanctified places to give special honor to Him (Deut 12:5; 14:23; 15:20). When in the wilderness, the tabernacle was the place where the people would meet, which was called “the tabernacle of meeting” NKJV (Ex 27:21; 28:43; 29:4; 30:16; 31:7; 33:7; 35:21; 38:8 40:7,30). Later, the city of Jerusalem was the gathering point (Ezra 7:13; Neh 12:27; Jer 3:17). Within Jerusalem, the Temple was a place of gathering (Isa 56:7; Matt 21:13; John 8:2; Acts 5:20). The glorious events of the day of Pentecost took place in a house, not in the streets (Acts 2:2). The initial pouring out of the Spirit upon the Gentiles took place in the house of Cornelius where the people were gathered to hear words whereby they would be saved (Acts 10:22,27). The disciples in Troas came together on the first day of the week, meeting in a special upper chamber (Acts 20:7-8).
This is not intended to establish some kind of legal system concerning the gathering of the saints. It rather substantiates that there is a certain distracting element in the world – even in legitimate activities that are conducted there. A quest for the Living God does involve getting away from those things. Paul and Silas knew this, and thus went outside the city, seeking to find those engaged in such a pursuit. The Amplified Bible accents this by reading, “And on the Sabbath day we went outside the [city’s] gate to the bank of the river where we supposed there was an [accustomed] place of prayer.”
WHERE PRAYER WAS WONT TO BE MADE
“ . . . where prayer was wont to be made . . .” Other versions read, “where prayer was customarily made,” NKJV “a place of prayer,” NASB “we expected to find a place of prayer,” NIV “where it was the custom for prayer to be,” DARBY “where we thought Jewish people gathered for prayer,” GWN “because a house of prayer was seen there,” MRD “where we thought people would be meeting for prayer.” NLT
The word “wont” comes from the Greek word evnomi,zomen, which means, “to hold by custom or usage, own as a custom or usage; to follow custom or usage,” THAYER In other words, this speaks of something that is normally and consistently done – not a mere habit, but a custom, or manner of life. Whereas a habit can be done by rote, what men are “wont” to do is done deliberately, with thought and intention.
Therefore Paul and company sought out a place where people were noted for coming to pray on the Sabbath day. If someone was ready to hear the Gospel, and there was a sense of urgency about it, as the vision Paul received suggested, these are the kind of people to whom they had been sent. They would, in this case, be Jews, that had been prepared by the “schoolmaster” to hear of Jesus Christ (Gal 3:24-25). We do not know how long Paul and those with him had been in Philippi, but I do not doubt that this was the first Sabbath day of they confronted.
The extraordinary thing about this is that this degree of commitment is not found in the average church. Traditionally, the time of prayer is the time when the least number of people come – and some have abandoned such a time altogether. This suggests a lack of seriousness about the things of God. I do not know how you would go about establishing the validity of a professed faith that did not draw people together for prayer.
SPEAKING TO THE WOMEN WHO RESORTED THERE
“ . . . and we sat down, and spake unto the women which resorted thither.” Other versions read, “who met there,” NKJV “who had assembled,” NASB “who had gathered there,” NIV “who had come together,” RSV and “who had come to the meeting.” NJB
The word “resorted” means “to come together, to assemble . . . in congregation,” THAYER and “to hold by custom or usage, own as a custom or usage; to follow custom or usage.” LOUW-NIDA This, therefore, was not a group of women independent from one another who just happened to be at the same place at the same time. These women came to be together, and to pray together. They were an assembly – an intentional gathering, coming together for prayer.
These women are the ones to whom Paul and Silas chose to speak. In his vision, Paul saw a man crying out for them to come over into Macedonia and help them. Now they confront a group of women, and they see no contradiction whatsoever. They sat down and spoke to the women. You may be sure, they did not indulge in idle talk – the weather, or the social climate, etc. These women had come to pray, and they apparently had no interest in mere conversation, or the discussion of matters disassociated from the reason they came to the river. It was a perfect context for Gospel proclamation. While the Gospel is for “every creature,” some are more ready to hear it than others.
The devotion of these woman ought to be noted. We do not know the number of them, but they apparently knew each other, and had no doubt maintained their godly associations. They certainly had not become absorbed or distracted by the Macedonian society.
Although there were apparently not enough Jews in the area to justify a synagogue, they still honored the Lord on the Sabbath day. Their presence in a heathen environment did not cause their love to wax cold. We are viewing a cluster of people who were seeking the Lord.
A CERTAIN WOMAN NAMED LYDIA
“ 14 And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshiped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul.”
We do not know how many women had assembled by this river. However, now our attention will be turned to one of them.
A CERTAIN WOMAN
“And a certain woman named Lydia . . .” Other versions read, “one of those listening,” NIV “one who heard us,” RSV “one of them,” NAB and “one of these women.” NJB
The word “certain” is a technically precise translation denoting a specific woman among several women. According to the text, all of the woman who were present had assembled for the purpose of prayer. Paul and Silas sat down and spoke to all of the women present. At this point, however, one of the women is noted above all of the others. Our attention is drawn toward her. Like the seed that was sown, here was some “good ground” that will receive and act upon the Word (Matt 13:8,23).
There are varying distinctions among people. Here was a group of women who were distinct from others in that they gathered together on the Sabbath for the purpose of prayer. If there was no synagogue in Philippi, as the circumstance suggests, it did not dampen their spirits. They assembled anyway. Like the woman at the well, they gave their attention to the speakers, not recoiling from their presence or speaking. This is the manner of people who are feeling after God – seeking Him out, and endeavoring to do His will (Acts 17:27). Such distinctive people are not offended when men speak to them of the things of God.
Now, we see more prestigiousness within this distinguished group of women. Here was a spiritual woman that was unique among spiritual women. Such distinctions are found throughout Scripture.
➪ Enoch stood out among men, walking with God (Gen 5:22,24).
➪ Noah stood out, being distinguished from everyone else in the world (Gen 6:8-9).
➪ Joseph stood out among the sons of Jacob, being “separate from his brethren” (Gen49:26) receiving a double portion of the inheritance in Canaan in his sons ( Josh 16:4).
➪ Mary stood out among all other women (Luke 1:28).
➪ John the Baptist stood out among the prophets (Matt 11:11).
➪ Nicodemus stood out among the Pharisees, who were a strict body of people (John 3:1; Acts 26:5).
➪ Peter stood out among the twelve (Matt 16:19).
➪ Paul stood out among the apostles (1 Cor 15:10).
➪ Timothy stood out among the disciples in Lystra and Iconium (Acts 16:1-2).
➪ Andronicus and Junia stood out, being of note among the apostles (Rom 16:7).
➪ James (the Lord’s brother), Peter, and John stood out in the Jerusalem church (Gal 2:9).
The Divine economy is one in which people can excel! Some can press in closer, like the woman with an issue of blood (Mk 5:27). It is possible to linger with Jesus, and receive further explanations concerning mysterious proclamations (Matt 13:36; Lk 8:9). In this record we are being exposed to a woman of spiritual distinction.
A SELLER OF PURPLE
“ . . . a seller of purple . . .” Other versions read, “a seller of purple fabrics,” NASB “a dealer in purple cloth,” NIV “a seller of purple goods,” RSV and “a dealer in fabrics dyed in purpose.” AMPLIFIED
The words “seller of purple” are translated from a single Greek word (porfuro,pwlij). The word means, “a female seller of purple or of fabrics dyed in purple,” THAYER “a woman who specialized in selling purple cloth - 'dealer in purple cloth,” LOUW-NIDA and “a business woman dealing in purple cloth.” GINGRICH
It is apparent that this was a woman of means, dealing in a valuable commodity. “Purple” was prominent in the fabrics of the Tabernacle (Ex 25:4; 26;1,31,36; 27:16; 28:5; 36:8,35,37; 38:18; 39:1-8,24,29). It also prominent in the Temple (2 Chron 2:7,14; 3:14). The rich man of Lazarus fame was “clothed in purple and fine linen” (Lk 16:19). When they mocked Jesus in His trial, they “put on Him a purple robe” (John 19:2). Babylon the Great, the great false church, is depicted as a “woman arrayed in purple” (Rev 17:4), also trafficking in “purple” (Rev 18:12).
Lydia, then, was engaged in a most notable business, and was obviously a prominent women, for ordinary people did not use “purple.”
Behold the Woman
And yet, although a traveling business woman, she did not do her business on the Sabbath day. It was her custom to assemble with other women at the river to pray on the Sabbath day. However valuable and demanding her business may have been, it did not capture her attention on the day devoted to the Lord. Away from Israel, and apparently traveling away from her own home, she suspended her business on the Sabbath day in order to pray!
A WOMAN FROM THYATIRA
“ . . . of the city of Thyatira . . .” Other versions read, “from the city of Thyatira.” NKJV/NASB/NIV
Lydia was from the city of Thyatira, which was in the western region of Asia, where Paul and Silas, by the Holy Spirit, had been “forbidden to preach the Word” (16:6). We know that later this city did, in fact, hear the Word of God, and a church was established there. The church in that city was one of the churches Jesus addressed in the book of the Revelation (Rev 1:11; 2:18,24). Whether or not Lydia was instrumental in the formation of that church, I do not know. However, it is not difficult for me to accept this was the case, because this text is the only other text in Scripture where the city is mentioned. Incidentally, the Roman road from Pergamos to Sardis (two other churches mentioned in the Revelation) passed through Thyatira. McCLINTOK-STRONG’S
A WOMAN WHO WORSHIPED GOD
“ . . .which worshiped God . . .” Other versions read “a worshiper of God,” NASB “a God-fearing woman,” BBE “a God-fearer,” CJB “a convert to Judaism,” GWN “who revered God,” NJB and “worshiped the true God.” IE
We understand that Lydia was a Gentile (as her name indicates), and that she was a proselyte, having embraced the “God of the Jews” (Rom 3:29). It must be remembered that during the time of the Old Covenant, there was no known worship or worshiper of God apart from either being a Jew, or being in contact with them. All of the revelation concerning Himself and His will had been vouchsafed to the Jews. Paul makes a doctrinal point of this. “Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen” (Rom 9:4-5).
The word “pertaineth” means “belongs,” NASB “their’s,” NIV “whose is,” ASV and “who have.” BBE The expression indicates that the things that are mentioned belonged exclusively to the Jews. They could neither be known nor possessed without being of that body of people, either by birth of by proselytization. Ponder the extensive nature of what was given to the,
➪ THE ADOPTION. This speaks of being brought into association with God – like adopted children. This was something God Himself did: “Israel is My son . . . “ye are the children of the Lord . . . I am a Father to Israel” (Ex 4:22; Deut 14:1; Jer 31:9)
➪ THE GLORY. This has to do with God’s manifestation of Himself. Israel saw His glory at Sinai (Deut 5:24). He spoke to Moses in the Tabernacle (Num 7:89). “The glory of the Lord” filled the Temple (1 Kgs 8:11). They alone saw His “power and glory” (Psa 63:2).
➪ THE COVENANTS. This included the covenant of a land especially for the Israelites (Gen 15:18; Ex 6:4), the covenant of a Seed through whom the blessing would come (Acts 3:35), and the covenant made with them at Sinai (Ex 19:5; 24:7). All of them belonged exclusively to Israel. Even the New Covenant was promised the “the house of Israel, and with the house of Judah” (Jer 31:31; Heb 8:6).
➪ THE GIVING OF THE LAW. The Law was given to the Jews, and they were the exclusive custodians of it. This contained a precise definition of sin, defining morality (Deut 4:8,44; 1 Chron 16:17; Rom 3:20). It was also designed to ultimately lead men to Christ, proving to them their need of Him (Gal 3:24-25).
➪ THE SERVICE OF GOD. This had to do with the worship of God. Under the Law, it was epitomized in the Tabernacle and Temple service, or ministry. Thus devotion to God was referred to as “service” and “the service of the tabernacle” (Ex 12:25-27; 27:19; 30:16; 35:21; Heb 9:6).
➪ THE PROMISES. These had to do with God’s commitment to bless, and referred to them as a people, and to the world in general as regarded the coming Savior (Psa 98:3; Lk 1:70-75' Acts 2:39).
➪ THE FATHERS. These are Abraham, Isaac, and Jacob, to whom the foundational promises were given. The enjoyment of those promises required identity with them (Gen 31:53; 50:24; Ex 2:24; Acts 3:13).
➪ CHRIST CAME FROM THEM, ACCORDING TO THE FLESH. The promise of the Messiah was given to Israel. Moses prophesied of Jesus, “The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken” (Deut 18:15; Acts 3:22-23; 7:37). He is referred to as a “Son” and a “Child” that was given to them (Isa 9:6). They are the ones to whom He came (John 1:11). Peter declared that God raised Him up as a “Prince and a Savior, for to give repentance to Israel, and forgiveness of sins” (Acts 5:31). Paul declared “He raised up unto Israel a Savior, Jesus” (Acts 13:23).
The truth of the matter is that God cannot be worshiped generically. Worship requires some kind of revelation, and prior to Christ, this came through the Jews.
Now, we are faced with a woman merchant from a Gentile city, coming from a region in which the Holy Spirit had forbidden the Gospel to be preached. Yet, she had been drawn to the Jews and to their God, and had embraced Him as represented by the Law and the Prophets. Now, the Sovereign Lord finds her by a river side, doing the best she could according to the knowledge she had. She has adhered to her persuasion across the sea from her homeland, and in the process of a business that probably brought her into contact with the elite of a secular society. A noble woman, indeed!
SHE HEARD US
“ . . . heard us . . .” Other versions read, “was listening,” NASB “gave ear to us,” BBE “did hear,” DOUAY “She listened to us,” NLT “gave us audience,” PNT “was hearing,” YLT and “she stayed to listen to us.” WILLIAMS
As used here, the word “heard” is translated from a word with the following meaning: “attentive hearing . . . to comprehend, understand.” THAYER This includes riveting one’s attention on the speaker, sensing the gravity of what is being said, and a willingness to submit one’s mind to the consideration of what is being said. Comprehension is also involved – the kind that perceives what is being said is, in fact, directed toward the hearer. Keep in mind that Paul was not singing, he was speaking, He was not entertaining, but speaking of things pertaining to life and godliness. The verb tense of the word also suggests that she kept on listening, probably staying longer than some of the other women. Paul’s words got the attention of Lydia.
THE LORD OPENED HER HEART
“ . . . whose heart the Lord opened . . .” Other versions read, “the Lord opened her heart,” NKJV “whose heart the Lord made open,” BBE “the Lord made her willing,” GWN “the Lord so moved upon her heart,” WILLIAMS and “she opened her heart.” PHILLIPS
Phillips translation is totally wrong. All five Greek versions that I have read exactly the same: “the Lord opened her heart” (o` ku,rioj dih,noixen th.n kardi,an). She was a worshiper of God, yet required that her heart be opened. She was devout and apparently consistent in her devotion to the Lord, but her heart had to be opened. She was listening intently to Paul, and picking up on what he was saying, yet her heart had to be opened. This was something she could not do, else God would not have done it. She possessed no natural aptitude to do what was necessary. “The Lord opened her heart.”
The word “opened” is translated from the Greek word dih,noixen. The lexical meaning of this word is, “to open thoroughly,” THAYER “enabling one to perceive or understand,” FRIBERG and “to open wide like a folding door.” ROBERTSON’S WORD PICTURES This is certainly not strange language to the student of Scripture.
➪ HAGAR, “And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink” (Gen 21:19).
➪ BALAAM. “Then the LORD opened the eyes of Balaam, and he saw the angel of the LORD standing in the way, and his sword drawn in his hand: and he bowed down his head, and fell flat on his face” (Num 22:31).
➪ ELISHA’S SERVANT. “And Elisha prayed, and said, LORD, I pray thee, open his eyes, that he may see. And the LORD opened the eyes of the young man; and he saw: and, behold, the mountain was full of horses and chariots of fire round about Elisha” (2 Kgs 6:17).
➪ CERTAIN SAMARITANS. “And it came to pass, when they were come into Samaria, that Elisha said, LORD, open the eyes of these men, that they may see. And the LORD opened their eyes, and they saw; and, behold, they were in the midst of Samaria” (2 Kgs 6:20).
➪ THE TWO ON THE ROAD TO EMMAUS. “Then opened He their understanding, that they might understand the scriptures” (Luke 24:45).
➪ ALL BELIEVERS. “The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints” (Eph 1:18).
Insightful men have sought for understanding to be given to them – understanding that cannot be acquired through scholastic acumen (Psa 119:34,73,125,144,169). Even after admonishing Timothy to “consider” what he had written, Paul added, “and the Lord give thee understanding in all things” (2 Tim 2:7). That is precisely what takes place in this text. Lydia listened considerately, and the Lord opened her heart to things that were otherwise beyond her discernment.
What Does It Mean to Open the Heart?
Behind the need for this work is the effect of sin upon the human race. There is a spiritual obtuseness that has enveloped the heart so that it cannot perceive what needs to be ascertained to be saved. Further, “the heart,” out of which the issues of life proceed, does not have the power to motivate the individual appropriately. The response that God requires of men is too lofty for nature.
The opening of the heart is like a double door swinging wide open. Through one door the individual received, and through the other they are enabled to properly respond to what they receive, expressing themselves to the glory of God. This text particularly emphasizes the latter.
SO SHE COULD ATTEND TO PAUL’S WORDS
“ . . . that she attended unto the things which were spoken of Paul.” Other versions read, “to heed the things,” NKJV “to respond to the things,” NASB “to listen eagerly,” NRSV “to give attention,” BBE “to give heed to,” ERV “to accept,” NJB “accepted all,” LIVING “she believed,” IE and “listen carefully.” ISV
The word translated “attended unto” means “to turn the mind to,” THAYER “to hold on to,” FRIBERG “to be in a continual state of readiness,” LOUW-NIDA and “to give heed to, follow.” GINGRICH This kind of action involves concentration, readiness, and determination. Every obstacle to believing has been pulled down.
Here, much more involved in this expression that mere redundancy. In hearing, as the word indicates, she was attentive, listening carefully and deliberately to what Paul was saying. The use of the word “attend to” shows that she held on to what she heard, not allowing it so be snatched from her.
As the lexical meaning of the word suggests, she was in a state of readiness. It only remained for her to be instructed what to do. She was willing and ready to obey. Further, it was the work of the Lord that gave her the ability to do this.
IF YOU HAVE JUDGED ME TO BE FAITHFUL
“ 15 And when she was baptized, 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.”
The Spirit does not provide us with all of the details of Lydia’s response. However, He does reveal enough for us to see there was no departure from the Kingdom norm. All believers should be able to understand what is said, for it is common to everyone inducted into Christ Jesus.
AND WHEN SHE WAS BAPTIZED
“And when she was baptized, and her household . . .” Other versions read, “and when she and her household were baptized,” NKJV “when she was baptized with her household,” RSV “when she and her family had had baptism,” BBE “After she and the members of her household had been immersed,” CJB “When Lydia and her family were baptized,” GWN and “She and all of the people living in her house were immersed.” IE
There are fifteen times when the baptism of people is described by the words “was baptized” or “were baptized.”
➪ PEOPLE RESPONDING TO JOHN THE BAPTIST. “They went out to him Jerusalem, and all Judaea, and all the region round about Jordan, and were baptized of him in Jordan, confessing their sins” (Matt 3:5-6).
➪ JESUS. “And Jesus, when He was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him” (Matt 3:16).
➪ JESUS. “And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan” (Mark 1:9).
➪ PEOPLE RESPONDING TO JOHN THE BAPTIST. “Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened” (Luke 3:21).
➪ PEOPLE RESPONDING TO JOHN THE BAPTIST. “And John also was baptizing in Aenon near to Salim, because there was much water there: and they came, and were baptized” (John 3:23).
➪ PEOPLE ON THE DAY OF PENTECOST. “Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls” (Acts 2:41).
➪ CITIZENS OF SAMARIA. “But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women” (Acts 8:12).
➪ SIMON THE SORCERER. “Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done” (Acts 8:13).
➪ THE SAMARITANS. “For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus” (Acts 8:16).
➪ SAUL OF TARSUS. “And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized” (Acts 9:18).
➪ LYDIA AND HOUSEHOLD. “And when she was baptized, 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” (Acts 16:15).
➪ PHILIPPIAN JAILOR. “And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway” (Acts 16:33).
➪ CRISPUS AND HIS HOUSE. “And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized” (Acts 18:8).
➪ EPHESIANS DISCIPLES. “When they heard this, they were baptized in the name of the Lord Jesus” (Acts 19:5).
➪ THOSE WHO ARE IN CHRIST. “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?”(Rom 6:3).
I am not aware of any responsible student of Scripture that would contend any of these verses was speaking about being baptized into or by the Holy Spirit. This is simply not the type of language used to describe those who were baptized “with the Holy Spirit” (Matt 3:11; Mk 1:8; Lk 3:16; John 1:26,33). This text refers to the baptism by which we assume identity with the Lord Jesus Christ. We are, by this baptism, baptized “into Christ” and “put on Christ” (Gal 3:27). This is the point at which we are put into Christ’s death, and out of which God raises us to walk in the newness of life (Rom 6:2-4). Here is where or sins are “washed away” (Acts 22:16), after which we receive the “gift of the Holy Spirit” (Acts 2:38). It is also at this point that we obtain a “good conscience” (1 Pet 3:21).
Not only was Lydia herself baptized, but her household was as well. We do not know if this included any children she may have had. One meaning of “household,” as used here, is “family.” STRONG’S The technical definition is those inhabiting a certain house.
This is not the first nor last incident of a person and their house, or household, being baptized.
➪ Cornelius and his house (Acts 10:47; 11:4).
➪ Lydia and her house (Acts 16:15).
➪ The Philippian jailor and his house (Acts 16:31-34).
➪ Crispus and his house (Acts 18:8).
This speaks of a spiritual culture that is most unusual in our time. In those early days, with the preaching of a pure Gospel by insightful souls, whole bodies of people were often converted at one time. You can no doubt recall many of those occasions.
➪ On the day of Pentecost, three thousand gladly received the Word and were baptized (Acts 2:41).
➪ In what appeared to be a single day, “about five thousand men” heard and believed the Word (Acts 4:4).
➪ The whole city of Samaria believed the preaching of Philip (Acts 8:6,8,12,14).
➪ A significant number of people all believed when Peter preached at the house of Cornelius (Acts 10:45,47-48; 11:17).
Now, a number of people respond to the Gospel at the same time. This again confirms the universality of the Gospel, and how kindred spirits, though diverse in many ways, can be of one accord in responding to the Gospel.
SHE BESOUGHT US
“ . . . she besought us, saying . . . come into my house, and abide there . . .” Other versions read, “begged us . . . come to my house and stay” NKJV “Urged us . . . come into my house and stay” NASB “invited us . . . come and stay at my house” NIV “made a request . . . come into my house and be my guests,” BBE “gave us this invitation . . . come and stay in my house,” CJB “entreated us . . . come and take lodging in my house,” MRD “invited us . . . come and stay at my house,” NIB “kept urging us . . . come and stay with us,” NJB “did call upon us . . . having entered into my house, remain,” YLT “earnestly entreated us . . . come to my house and stay,” AMPLIFIED and “appealed to us . . . then come down to my house and stay there.” PHILLIPS
First, this strongly suggests that Lydia and her house immediately responded to the Gospel, being baptized in the very river where they had gathered for prayer. Like all of the conversions recorded in the book of Acts, believing and obeying was upon hearing the word of the Gospel.
Once again, we are faced with the eagerness of those of tender heart to maintain continued fellowship. This desire surfaces again and again throughout the Scriptures.
➪ The interested multitudes once remained with Jesus for three consecutive days (Mk 8:2).
➪ Upon seeing and hearing Jesus, the Samaritans “besought Him that He would tarry with them” (John 4:40).
➪ After Jesus had joined the two on the two on the road to Emmaus, and after hearing Hos gracious words, “they constrained him, saying, Abide with us” (Lk 24:29).
➪ Upon hearing that Jesus was going away, the disciples were sorrowful (John 16:5-6,22).
➪ The early church continued to subject themselves to the apostles doctrine, and to fellowship with one another (Acts 2:42). They were described as being “together” (2:44).
➪ Upon his conversion, Saul of Tarsus “remained certain days with the disciples which were at Damascus” (Acts 9:19).
➪ Upon hearing words whereby they could be saved, and responding to them, those at the house of Cornelius asked Peter and those with him to remain with them for several days (Acts 10:48).
➪ Barnabas and Saul “assembled themselves” with the church in Antioch “for a whole year” (Acts 11:26).
➪ In Antioch of Pisidia, after hearing the Word of God, “many of the Jews and religious proselytes followed Paul and Barnabas” (Acts 13:43).
➪ After “rehearsing all that God had done with them,” Paul and Barnabas stayed a “long time with the disciples” in Antioch (Acts 14:27).
➪ After obeying the Gospel Paul preached, Lydia “constrained” him and those with him to remain at her house for a time (Acts 16:15).
➪ After obeying the Gospel, the Philippi an jailor brought Paul and Silas “into his house, and set meat before them, and rejoiced, believing in God with all his house” (Acts 16:34).
➪ After calling for and speaking to the elders from Ephesus, Paul told them he was departing. They wept freely, “Sorrowing most of all for the words which he spake, that they should see his face no more” (Acts 20:38).
➪ When Paul was en route to Rome, they landed in Tyre, where Paul found some disciples, who invited them to say with them “seven days” (Acts 28:13).
Now, in keeping with this manner, Lydia desires to maintain this newfound fellowship. At this time, there were at least four in the number: Paul, Silas, Timothy, and Luke.
THE SPECIFIED CONDITION
“If ye have judged me to be faithful to the Lord.” Other versions read, “if you consider me to be a believer in the Lord,” NIV “If it seems to you that I am true to the Lord,” BBE “If you're convinced that I believe in the Lord,” GWN “If ye are really persuaded that I have believed in our Lord,” MRD “If you agree that I am a true believer in the Lord,” NLT “If you think that I believe on the Lord,” TNT “If you have made up your mind that I am a real believer in the Lord,” WILLIAMS “ If in your opinion I am one really convinced [that Jesus is the Messiah and the Author of salvation] and that I will be faithful to the Lord,” AMPLIFIED and “If you are satisfied that I am a true-believer in the Lord.” PHILLIPS
In a grand display of the transparency of faith, which projects what is in the heart. Lydia calls upon these men to evaluate her faith, determining whether or not she has been trustworthy in her response. As used here, the word “judged” means “to separate, put asunder, pick out, select . . . to approve, esteem . . . deem, think . . . determine,” THAYER “as making a personal evaluation,” FRIBERG “pass judgment on,” UBS and “come to a conclusion in the process of thinking and thus to be in a position to make a decision.” LOUW-NIDA
Lydia submits herself to the judgment of Paul and those with him. She will make her request upon the basis of their conclusion. I can scarcely imagine this kind of statement being made in, what men might call, the conventional “church.” There has been such an emphasis upon profession that little thought is given to the validity of the profession. In my understanding, this is an expression of the confidence of faith. There was no question in the mind of Lydia about being faithful, and she assumes that it is apparent enough to pass the evaluation of those acquainted with the Lord. A professed faith that is so personal and self-centered it refuses to submit to the assessment of the godly is spurious.
The Greek word translated “faithful” is pisth.n, and means “trusty, faithful, of persons who show themselves faithful in the . . . execution of commands” THAYER “faithful, trustworthy, reliable,” UBS “trustworthy, worthy of credit,” LEH and “trustworthy, faithful, dependable.” GINGRICH
The words “faith” and “faithful” are not synonymous. Further, as used in this text, “faithful” does not mean full of faith. The word “faithful,” as used here (pisto,j), is also applied to God Himself: “God is faithful” (1 Cor 10:13); “The Lord is faithful” (2 Thess 3:3); “Faithful is He that calleth you” (1 Thess 5:24); “He abideth faithful” (2 Tim 2:13); “that He might be a merciful and faithful High Priest” (Heb 2:17); “He is faithful that promised” (Heb 10:23); “She [Sarah] judged Him faithful who had promised” (Heb 11:11); “a faithful Creator” (1 Pet 4:19); “He is faithful and just” (1 John 1:9). Who would dare to say this means God is “believing,” is a “believer,” or is “full of faith?” These affirmations mean that He is trustworthy and dependable, always doing what is right, and following through with what He says. Knowing this, faith relies upon Him.
The word “faithful” is even applied to the Word of God. “This is a faithful saying” (1 Tim 1:15; 4:9; 2 Tim 2:11' Tit 3:8); “the faithful word” (Tit 1:9). Again, it is obvious this does not mean the Word is believing, but that is trustworthy, dependable, and to be relied on. The various versions of Scripture that use alternative translations misrepresent this text: “to be a believer in the Lord,” convinced that I believe in the Lord,” GWN “that I have believed in our Lord,” MRD “that I am a true believer in the Lord,” NLT “that I believe on the Lord,” TNT and “that I am a real believer in the Lord.” WILLIAMS This is not at all what the text is saying.
Consistently, the word “faithful” is used in regards to one’s acceptable response to a command, or the handling of a stewardship, or some other commission. Thus we read of stewards being “found faithful” (1 Cor 4:2), a “faithful minister” (Eph 6:21), and being “faithful in all things” (1 Tim 3:11). Synonyms for “faithful” are constant, resolute, steadfast, steady, and true. Related words include dependable, reliable, trustworthy, and devoted.
What Lydia was asking these brethren to judge was her response to the Gospel. Had she carried out what God intended for her to do? Were there some Divine requirements that she had not fulfilled, or had her initial obedience been thorough. A “faithful steward” is one that has fulfilled his stewardship, handling it as the Lord intended. A “faithful minister” is one who delivers the message God has given, properly instructing sinners, and feeding and nourishing the saints of God.
In one place Paul referred to “believing masters” who were “faithful and beloved” (1 Tim 6:2). He was speaking of masters whose conduct matched their profession of faith. In this case, faith is like the root [beneath the surface] which feeds and nourishes the tree, which is above the surface. Lydia was asking that Paul and those with him examine whether not what was seen in her matched what was required within her. That, of course, will be the ultimate assessment that God Himself will make of every professing believer. It is no wonder that we are admonished, “Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?” (2 Cor 13:5). Such an examination is not confined to the area of thought and affection, but rather focuses on the various expressions of the individual. Are those actions in concert with the declared impact of Christ being within a person?
SHE CONSTRAINED US
“ . . . And she constrained us.” Other versions read, “persuaded us,” NKJV “prevailed upon us,” NASB “made us come,” BBE “insisted till we went,” CJB “urged us much,” MRD “would take no refusal,” NJB “compelled us to come,” MONTGOMERY and “she induced us to do it.” AMPLIFIED
The reason Lydia convinced the men to come into her house and abide for a season was because they did, in fact, consider her to have been faithful to the Lord. The evidence of her faithfulness that is recorded includes the following.
➪ She came down to the river on the Sabbath day to pray (16:13).
➪ She “worshiped God” (16:14a).
➪ She listened intently to what was being said (16:14b).
➪ The Lord opened her heart so she could respond to the things that were spoken – and she did (16:14).
➪ She was baptized (16:15a).
➪ She continued to insist that they abide in her house (16:15b).
To the spiritually minded, by means of these reactions, it became apparent that Lydia loved the Lord, His Word, and His people. Of course, the personal awareness of these Kingdom realities on the part of Paul and Silas is what enabled their proper assessment of Lydia. Those who are lacking in this discernment cannot necessary assessments.
That assessment, in turn, was based upon their own acquaintance with, and preference for, the Lord, His purpose, and His revelation. It was within that framework that they made their assessment.
CONCLUSION
The Gospel had penetrated the continent of Europe, as it continued its spread like leaven throughout the whole of the earth. This kind of increase is according to Divine objective. Even though there have been periods of history in which such increase was rare, God has revealed certain things about His kingdom. A foundational aspect of it was prophesied by Isaiah: “Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this” (Isa 9:7).
Jesus spoke of the pervasive nature of the heavenly kingdom, affirming. “The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened” (Matt 13:33). He also said that, in its beginning, it was like a small and unimpressive mustard. But at its conclusion that would not be the case. “The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof” (Matt 13:31-32). These statements of the Lord are not a depiction of the worldly church, as some affirm. He categorically states they are rather a characterization of the “Kingdom of heaven” – an appellation never ascribed to anything of this world.
Daniel spoke of this same Kingdom attribute, declaring it to be like am unobtrusive “stone,” hewn out of a mountain “without hands.” The kingdoms of this world appeared quite formidable in comparison to this small beginning. Through a dream, the God of heaven depicted four great world empires (Babylon, Medio-Persian, Grecian, and Roman) as a great image, impressive in appearance, and apparently invincible. What was a small stone in comparison to that? It was revealed that the “stone” of reference began to move across the face of the earth, and finally that very stone “smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth” (Dan 2:34-35).
In His promise to Abraham, the Lord alluded to the global nature of what would be accomplished in Abraham’s Seed of promise. “Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in Him” (Gen 18:18). And again, “And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice” (Gen 22:18). God promised the same to Isaac: “And I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed” (Gen 26:4). The Lord also made the same promise to Jacob: “And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed” (Gen 28:14). This representation of global blessing would not appear possible at first. Yet, as time progressed these promises would be obviously realized.
Before Daniel, the Psalmist prophesied of the defeat of world empires, and their subjugation to the King of kings. “He shall cut off the spirit of princes: He is terrible to the kings of the earth” (Psa 76:12). And again, “So the heathen shall fear the name of the LORD, and all the kings of the earth Thy glory” (Psa 102:15). And again, “All the kings of the earth shall praise thee, O LORD, when they hear the words of thy mouth” (Psa 138:4).
Isaiah also prophesied of such a time: “And it shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it” (Isa 2:2). And again, “And He will destroy in this mountain the face of the covering cast over all people, and the veil that is spread over all nations” (Isa 25:7).
John the Revelator also spoke of the pervasive nature of the Kingdom, declaring a time when it will be said in truth, “The kingdoms of this world are become the kingdoms of our Lord, and of His Christ; and He shall reign for ever and ever” (Rev 11:15). What we have seen thus far in the book of Acts is the gradual spreading of the Gospel, together with a garnering, or harvest, of souls. Up to the point of our text, it started in Jerusalem, spreading throughout Judaea and Samaria. It reached into Syria Cilicia, Lycaonia, Phyrgia, Galatia, and finally into Europe.