Clarke's Bible Commentary - Acts 16:7
Verse 7. 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 to pneuma, the Spirit merely, to pneuma ihsou, the Spirit of JESUS, is the reading of ABCDE, several others, with both the Syriac, the Coptic, AEthiopic, Armenian, Vulgate, Itala, and several of the fathers.
The reading is undoubtedly genuine, and should be immediately restored to the text.
John Gill's Bible Commentary
Ver. 7. After they were come to Mysia , etc.] Another country in Asia Minor. It is divided by Ptolomy 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 it is called Aeolis, and so Jerom says f772 , 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 f773 , the father of the Carions; but according to the Talmudists, it had its name from Meshech, the son of Japheth, ( Genesis 10:2) for they say Meshech, ayswm wz , this is Mysia; Pliny observes f775 , 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 f776 , 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 it was called Cronia, afterwards Thessalis, then Maliande, (perhaps Mariandyne), and Strymonis; and Herodotus reports, that the Thracians going into Asia were called Bithynians, who were first called (as they say) Strymonians, inhabiting Strymon; according to Jerom f779 , 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 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 Bezas 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 1 Peter 1:1).
Matthew Henry Commentary
Verses 6-15 - The removals of ministers, and the dispensing the means of grace by them, are in particular under Divine conduct and direction. We mus follow Providence: and whatever we seek to do, if that suffer us not we ought to submit and believe to be for the best. People greatly nee help for their souls, it is their duty to look out for it, and to invite those among them who can help them. And God's calls must be complied with readily. A solemn assembly the worshippers of God mus have, if possible, upon the sabbath day. If we have not synagogues, we must be thankful for more private places, and resort to them; no forsaking the assembling together, as our opportunities are. Among the hearers of Paul was a woman, named Lydia. She had an honest calling which the historian notices to her praise. Yet though she had a callin to mind, she found time to improve advantages for her soul. It will no excuse us from religious duties, to say, We have a trade to mind; for have not we also a God to serve, and souls to look after? Religion doe not call us from our business in the world, but directs us in it Pride, prejudice, and sin shut out the truths of God, till his grac makes way for them into the understanding and affections; and the Lor alone can open the heart to receive and believe his word. We mus believe in Jesus Christ; there is no coming to God as a Father, but by the Son as Mediator.
Greek Textus Receptus
ελθοντες 2064 5631 V-2AAP-NPM κατα 2596 PREP την 3588 T-ASF μυσιαν 3465 N-ASF επειραζον 3985 5707 V-IAI-3P κατα 2596 PREP την 3588 T-ASF βιθυνιαν 978 N-ASF πορευεσθαι 4198 5738 V-PNN και 2532 CONJ ουκ 3756 PRT-N ειασεν 1439 5656 V-AAI-3S αυτους 846 P-APM το 3588 T-NSN πνευμα 4151 N-NSN
Robertson's NT Word Studies
16:7 {Over against Mysia} (kata ten musian). this was an ill-defined region rather north and west of Phrygia. The Romans finally absorbed most of it in the Province of Asia. {They assayed to go into Bithynia} (epeirazon eis ten biqunian poreuqenai). Conative imperfect of peirazw and ingressive aorist passive infinitive of poreuomai. Now Bithynia is northeast of Mysia and north of Galatia (province). Clearly Luke means to say that Paul had, when hindered by the Holy Spirit from going west into Asia, gone north so as to come in front of Bithynia. this journey would take him directly through Phrygia and the North Galatian country (the real Gauls or Celts). this is, to my mind, the strongest argument for the North Galatian view in these verses #6,7. The grammar and the topography bring Paul right up to Bithynia (north of the old Galatia). It is verses #6,7 that make me pause before accepting the plausible arguments of Ramsay for the South Galatian theory. In itself the problem is nothing like so important or so determinative as he makes it. But shall we smash Luke's grammar to pieces to bolster up a theory of criticism? {And the Spirit of Jesus suffered them not} (kai ouk eiasen autous to pneuma iesou). The same Spirit who in verse #6 had forbidden going into Asia now closed the door into Bithynia. this expression occurs nowhere else, but we have the spirit of Christ (#Ro 8:9) and the Spirit of Jesus Christ (#Php 1:19). eiasen is first aorist active indicative of ea", old verb to allow.
