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Acts 16:7
Verse
Context
Paul’s Vision of the Macedonian
6After the Holy Spirit had prevented them from speaking the word in the province of Asia, they traveled through the region of Phrygia and Galatia.7And when they came to the border of Mysia, they tried to enter Bithynia, but the Spirit of Jesus would not permit them.8So they passed by Mysia and went down to Troas.
Sermons
J. Glyn Owen
Don Courville
Walter Beuttler
Denis Lyle
Charles E. Cowman
John Follette
T. Austin-SparksSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
After they were come to Mysia - They passed through Phrygia into Mysia, which lay between Bithynia on the north, Phrygia on the east, Aeolia on the south, and the Mediterranean on the west. But the Spirit suffered them not - God saw that that was not the most proper time to preach the word at Bithynia; as he willed them to go immediately to Macedonia, the people there being ripe for the word of life. Instead of το πνευμα, the Spirit merely, το πνευμα Ιησου, the Spirit of Jesus, is the reading of ABCDE, several others, with both the Syriac, the Coptic, Ethiopic, Armenian, Vulgate, Itala, and several of the fathers. The reading is undoubtedly genuine, and should be immediately restored to the text.
Jamieson-Fausset-Brown Bible Commentary
After they were come to Mysia--where, as being part of Roman Asia, they were forbidden to labor (Act 16:8). they assayed--or attempted to go into--or, towards. Bithynia--to the northeast. but the Spirit--speaking as before. suffered them not--probably because, (1) Europe was ripe for the labors of this missionary party; and (2) other instruments were to be honored to establish the Gospel in the eastern regions of Asia Minor, especially the apostle Peter (see Pe1 1:1). By the end of the first century, as testified by PLINY the governor, Bithynia was filled with Christians. "This is the first time that the Holy Ghost is expressly spoken of as determining the course they were to follow in their efforts to evangelize the nations, and it was evidently designed to show that whereas hitherto the diffusion of the Gospel had been carried on in unbroken course, connected by natural points of junction, it was now to take a leap to which it could not be impelled but by an immediate and independent operation of the Spirit; and though primarily, this intimation of the Spirit was only negative, and referred but to the immediate neighborhood, we may certainly conclude that Paul took it for a sign that a new epoch was now to commence in his apostolic labors" [BAUMGARTEN].
John Gill Bible Commentary
After they were come to Mysia,.... Another country in Asia Minor. It is divided by Ptolomy (a) into two parts; superior Mysia is bounded by Dalmatia on the west, by Macedonia on the south, by part of Thrace on the east, and by part of the river Danube on the north; inferior Mysia is bounded on the west with part of the river Ciaber and the Danube, on the south with part of Thrace, on the north with the turn of the river Tyra, and on the east with the Euxine Pontus; but this was the European Mysia: the Mysia which seems here intended, was divided into the lesser Mysia by the Hellespont, and had Troas on the south; and into the greater Mysia by Olympus, which was bounded on the west with the lesser Mysia and Troas, on the east with Bithynia, and on the south with Asia, properly so called. By Pliny (b) it is called Aeolis, and so Jerom says (c), it was in his times; sometimes it is called Abretta and Abrettina, and of later years Thya, or Thyria: some suggest it has its name of Mysia from Mysus, the brother of Car (d), the father of the Carions; but according to the Talmudists, it had its name from Meshech, the son of Japheth, Gen 10:2 for they say (e) Meshech, , "this is Mysia"; Pliny observes (f), that there are some authors who assert that the Mysians, Brygians, and Thynnians came out of Europe, from whom they are called Mysians, Phrygians, and Bithynians, in Asia. The inhabitants of Mysia were very despicable; hence the proverb, "ultimus Mysorum", "the last of the Mysians" (g), is used for a very mean and contemptible person. The apostle was willing to preach to the wise and unwise, and disdained not to carry the Gospel to the meanest part of mankind. They assayed to go into Bithynia; another country in Asia Minor; it makes one province with Pontus, and has the same boundaries; Pontus being at the east, and Bithynia at the west: it was bounded on the north with the Euxine sea, on the east with Galatia, on the south with Asia properly so called, and on the west with the Propontis; according to Pliny (h) it was called Cronia, afterwards Thessalis, then Maliande, (perhaps Mariandyne), and Strymonis; and Herodotus (i) reports, that the Thracians going into Asia were called Bithynians, who were first called (as they say) Strymonians, inhabiting Strymon; according to Jerom (k), it was formerly called Bebrycia, then Mygdonia, and Phrygia Major, and by the river Iera, or, as Pliny calls it, Hieras, is divided from Galatia; to which agrees Solinus (l) who says it was before Bebrycia, afterwards Migdonia, and now Bithynia, from Bithynus the king; the king; though others say, it was so called from Bithyne, a daughter of Jupiter; but the Spirit suffered them not; the Alexandrian copy, and Beza's most ancient copy, and some others, and the Vulgate Latin, Syriac, and Ethiopic versions read, "the Spirit of Jesus": so that it was not an evil spirit, or Satan, that hindered them, who sometimes did; but they were under the direction and guidance of the divine Spirit, called, in the preceding verse, the Holy Ghost; however, the Gospel was preached here afterwards, and churches formed; of which See Gill on Pe1 1:1. (a) Geograph. l. 3. c. 9, 10. (b) Nat. Hist. l. 5. c. 30. (c) De locis Hebraicis, fol. 96. E. (d) Herodotus, l. 1. c. 171. (e) T. Bab. Yoma, fol. 10. 1. (f) Nat. Hist. l. 5. c. 32. (g) Ciceron. Orat. 24. pro. L. Flacco, p. 785. (h) Ib. (i) Polymnia, c. 75. (k) De locis Hebraicis, fol. 95. L. (l) Polyhistor. c. 54.
Acts 16:7
Paul’s Vision of the Macedonian
6After the Holy Spirit had prevented them from speaking the word in the province of Asia, they traveled through the region of Phrygia and Galatia.7And when they came to the border of Mysia, they tried to enter Bithynia, but the Spirit of Jesus would not permit them.8So they passed by Mysia and went down to Troas.
- Scripture
- Sermons
- Commentary
Power of True Religion: Power Over Us
By J. Glyn Owen1.5K55:24True ReligionISA 1:11ACT 8:29ACT 15:28ACT 16:7HEB 12:5In this sermon, the speaker emphasizes the importance of true religion and the power it holds. He discusses the three ways in which the power of true religion manifests itself: the power of God over us, the power of God in us, and the power of God through us. The speaker urges believers to not only believe in God but to also experience the power of God in their lives and exemplify it to the world. He encourages listeners to remove anything in their lives that hinders the expression of God's power in salvation.
On Eagles' Wings Pt 206
By Don Courville30840:19Radio ShowMAT 6:33ACT 1:8ACT 2:4ACT 10:17ACT 13:2ACT 16:7ACT 16:25In this sermon, the speaker emphasizes the power of sharing the message of Jesus with others, as it can lead to significant transformations in people's lives. The Holy Spirit is highlighted as the one who guides and empowers believers in their mission. The boldness and wisdom of Peter and Stephen are cited as examples of how the Holy Spirit can work through ordinary individuals to impact others. The sermon also mentions the importance of being prepared for what is to come, as there is a universal witness of the Spirit indicating that something significant is on the horizon.
Witness and Leading of the Spirit
By Walter Beuttler2JHN 16:13ACT 16:7ACT 16:10ROM 8:16HEB 2:4Walter Beuttler delves into the activities of the Spirit, emphasizing the Spirit's personhood and unique essence as a real person without a body. He shares personal experiences and testimonies of how the Spirit of God intervenes in people's lives, providing guidance, assurance, and witness through various means such as utterances in tongues, interpretations, and prophetic messages. Beuttler highlights the importance of recognizing the Spirit's leading, restraint, and witness in our lives, showcasing the Spirit's omniscience and intimate involvement in guiding believers.
Name and Claim It!
By Denis Lyle0GEN 10:1PSA 92:14ISA 53:6MAT 28:19MRK 16:15ACT 1:8ACT 8:26ACT 16:7ROM 8:14ROM 12:111CO 15:3COL 1:91PE 1:21Denis Lyle preaches on the mission of the Holy Spirit, emphasizing the evangelization of the world through bringing people to Jesus Christ. The sermon delves into the story of Philip in Acts, showcasing how the Holy Spirit works through individuals like Philip to reach diverse people groups, highlighting the importance of being in touch with God's will, word, and work. It emphasizes the flexibility in how the Holy Spirit guides us, the need to share the gospel using God's Word, and the significance of being obedient and fruitful in serving God throughout our lives.
Service of Waiting
By Charles E. Cowman0PSA 27:14PRO 3:5ISA 30:21ACT 16:7Charles E. Cowman reflects on the mysterious ways of the Spirit, using the example from Acts 16:7 where the Spirit prevented Paul and his companions from entering Bithynia. He shares personal experiences of being redirected or interrupted in his service for Christ, realizing the importance of the Spirit's guidance even in times of inaction or disappointment. Cowman acknowledges the value of waiting on the Spirit's timing and direction, understanding that sometimes obedience means staying still and trusting in God's faithfulness.
The Spiritual Purpose and It's Attainment
By John Follette0PSA 40:7PRO 29:18JHN 4:34JHN 11:4JHN 11:43JHN 17:4ACT 16:71CO 10:31COL 3:171PE 4:11John Follette emphasizes the importance of knowing the purpose and vision in our daily lives, cautioning against carrying over careless habits from the past that may hinder the manifestation of God in our new life. He highlights the need to align our actions with God's will and purpose, focusing on glorifying God in all that we do. Follette stresses the significance of spiritual living governed by divine principles and the restraint or constraint that a clear vision provides. He encourages surrendering to God's will, trusting Him to shape our lives into a divine pattern that reflects His glory.
God Has Something to Say
By T. Austin-Sparks0Living by the SpiritSpiritual Value of ChristISA 61:1MAT 2:2MRK 1:24LUK 4:18ACT 16:7ROM 8:141CO 1:23GAL 5:16EPH 5:181JN 2:8T. Austin-Sparks emphasizes that God has a profound message for our hearts, demonstrated through the life of Jesus, who lived a spiritually rich life in a mundane world. He highlights that Christ's earthly existence was safeguarded by God to ensure that His value remained spiritual, not temporal, and that true appreciation of Christ comes from a heart transformed by the Spirit. Sparks urges believers to recognize that they are called to live ordinary lives on a higher spiritual level, empowered by the Holy Spirit, and to seek God's direction in their actions rather than relying on their own plans. He stresses the importance of being constituted and anointed by the Spirit to fulfill God's purpose effectively, warning against the church's tendency to operate without divine guidance. Ultimately, the sermon calls for repentance and submission to the Holy Spirit's leading to regain the church's impact in the world.
The Incarnation and Life on Earth
By T. Austin-Sparks0Living by the SpiritThe Incarnation of ChristMAT 2:2MRK 1:24ACT 16:71CO 1:231CO 15:451CO 15:472CO 5:171JN 2:8T. Austin-Sparks emphasizes the significance of Christ's incarnation and earthly life as a representation of the new creation man, highlighting that His thirty-three years were essential to demonstrate how to live a life governed by the Holy Spirit. He challenges the audience to look beyond the superficial aspects of Christ's life and understand the spiritual value and impact of His presence, which stirred both people and spiritual forces. Sparks asserts that just as Christ was constituted by the Spirit for life and anointed for specific work, believers are also called to live on a higher level in their ordinary lives, empowered by the Holy Spirit. The sermon calls for a deeper appreciation of Christ's spiritual value and a commitment to live under the guidance of the Holy Spirit to make a meaningful impact in the world.
God's Ways Are Different From Our Ways
By T. Austin-Sparks0Understanding God's WaysGod's TimingPSA 25:14PSA 103:7ISA 52:12ISA 55:8ACT 16:7T. Austin-Sparks emphasizes the importance of understanding that God's ways are different from our own, sharing his personal experiences of waiting on the Lord's timing. He reflects on the Apostle Paul's journey, illustrating that even good intentions must align with God's timing and methods. Sparks encourages the audience to seek not just knowledge of God's purpose but also the ways in which He fulfills that purpose, highlighting that this understanding is a lifelong journey. He stresses the significance of being in tune with God's leading rather than relying solely on human reasoning or urgency. Ultimately, he invites the listeners to desire a deeper relationship with God, where they can learn His ways.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
After they were come to Mysia - They passed through Phrygia into Mysia, which lay between Bithynia on the north, Phrygia on the east, Aeolia on the south, and the Mediterranean on the west. But the Spirit suffered them not - God saw that that was not the most proper time to preach the word at Bithynia; as he willed them to go immediately to Macedonia, the people there being ripe for the word of life. Instead of το πνευμα, the Spirit merely, το πνευμα Ιησου, the Spirit of Jesus, is the reading of ABCDE, several others, with both the Syriac, the Coptic, Ethiopic, Armenian, Vulgate, Itala, and several of the fathers. The reading is undoubtedly genuine, and should be immediately restored to the text.
Jamieson-Fausset-Brown Bible Commentary
After they were come to Mysia--where, as being part of Roman Asia, they were forbidden to labor (Act 16:8). they assayed--or attempted to go into--or, towards. Bithynia--to the northeast. but the Spirit--speaking as before. suffered them not--probably because, (1) Europe was ripe for the labors of this missionary party; and (2) other instruments were to be honored to establish the Gospel in the eastern regions of Asia Minor, especially the apostle Peter (see Pe1 1:1). By the end of the first century, as testified by PLINY the governor, Bithynia was filled with Christians. "This is the first time that the Holy Ghost is expressly spoken of as determining the course they were to follow in their efforts to evangelize the nations, and it was evidently designed to show that whereas hitherto the diffusion of the Gospel had been carried on in unbroken course, connected by natural points of junction, it was now to take a leap to which it could not be impelled but by an immediate and independent operation of the Spirit; and though primarily, this intimation of the Spirit was only negative, and referred but to the immediate neighborhood, we may certainly conclude that Paul took it for a sign that a new epoch was now to commence in his apostolic labors" [BAUMGARTEN].
John Gill Bible Commentary
After they were come to Mysia,.... Another country in Asia Minor. It is divided by Ptolomy (a) into two parts; superior Mysia is bounded by Dalmatia on the west, by Macedonia on the south, by part of Thrace on the east, and by part of the river Danube on the north; inferior Mysia is bounded on the west with part of the river Ciaber and the Danube, on the south with part of Thrace, on the north with the turn of the river Tyra, and on the east with the Euxine Pontus; but this was the European Mysia: the Mysia which seems here intended, was divided into the lesser Mysia by the Hellespont, and had Troas on the south; and into the greater Mysia by Olympus, which was bounded on the west with the lesser Mysia and Troas, on the east with Bithynia, and on the south with Asia, properly so called. By Pliny (b) it is called Aeolis, and so Jerom says (c), it was in his times; sometimes it is called Abretta and Abrettina, and of later years Thya, or Thyria: some suggest it has its name of Mysia from Mysus, the brother of Car (d), the father of the Carions; but according to the Talmudists, it had its name from Meshech, the son of Japheth, Gen 10:2 for they say (e) Meshech, , "this is Mysia"; Pliny observes (f), that there are some authors who assert that the Mysians, Brygians, and Thynnians came out of Europe, from whom they are called Mysians, Phrygians, and Bithynians, in Asia. The inhabitants of Mysia were very despicable; hence the proverb, "ultimus Mysorum", "the last of the Mysians" (g), is used for a very mean and contemptible person. The apostle was willing to preach to the wise and unwise, and disdained not to carry the Gospel to the meanest part of mankind. They assayed to go into Bithynia; another country in Asia Minor; it makes one province with Pontus, and has the same boundaries; Pontus being at the east, and Bithynia at the west: it was bounded on the north with the Euxine sea, on the east with Galatia, on the south with Asia properly so called, and on the west with the Propontis; according to Pliny (h) it was called Cronia, afterwards Thessalis, then Maliande, (perhaps Mariandyne), and Strymonis; and Herodotus (i) reports, that the Thracians going into Asia were called Bithynians, who were first called (as they say) Strymonians, inhabiting Strymon; according to Jerom (k), it was formerly called Bebrycia, then Mygdonia, and Phrygia Major, and by the river Iera, or, as Pliny calls it, Hieras, is divided from Galatia; to which agrees Solinus (l) who says it was before Bebrycia, afterwards Migdonia, and now Bithynia, from Bithynus the king; the king; though others say, it was so called from Bithyne, a daughter of Jupiter; but the Spirit suffered them not; the Alexandrian copy, and Beza's most ancient copy, and some others, and the Vulgate Latin, Syriac, and Ethiopic versions read, "the Spirit of Jesus": so that it was not an evil spirit, or Satan, that hindered them, who sometimes did; but they were under the direction and guidance of the divine Spirit, called, in the preceding verse, the Holy Ghost; however, the Gospel was preached here afterwards, and churches formed; of which See Gill on Pe1 1:1. (a) Geograph. l. 3. c. 9, 10. (b) Nat. Hist. l. 5. c. 30. (c) De locis Hebraicis, fol. 96. E. (d) Herodotus, l. 1. c. 171. (e) T. Bab. Yoma, fol. 10. 1. (f) Nat. Hist. l. 5. c. 32. (g) Ciceron. Orat. 24. pro. L. Flacco, p. 785. (h) Ib. (i) Polymnia, c. 75. (k) De locis Hebraicis, fol. 95. L. (l) Polyhistor. c. 54.