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Act_16:8-10. They were now between Mysia and Bithynia. To Bithynia the Spirit suffered them not to go; in Mysia they were not to preach, because it belonged to Asia. In this position of things they saw themselves directed to the West, away from all their former sphere of action, and across to Greece. This the Spirit now willed. Accordingly they had first to make for the Asiatic sea-coast, and therefore they went directly westward along the southern border of Mysia (of course without preaching, for this they were not permitted to do), and thus, having passed by Mysia ( παρελθόντες τὴν Μυσίαν ), they came down to Troas on the Hellespont, in order there to determine more precisely their further journey to the West, or to receive for this purpose a higher determination, which they might expect in accordance with the previous operations of the Spirit. And they received this higher determination by a visionary appearance ( ὅραμα , Act_9:10, Act_10:3, Act_18:9) which was made to the apostle during the night ( διὰ τ . νυκτός , as in Act_5:19). This vision[49] is not to be considered as a dream (Heinrichs, Kuinoel, Zeller), as is evident from the expression itself, and from the fact that there is no mention of a κατʼ ὄναρ or the like, or afterwards of an ἈΝΑΣΤΆς or other similar expression, but after the seeing of the vision the ἘΖΗΤΉΣΑΜΕΝ Κ . Τ . Λ . comes in without further remark. Olshausen, however, very hastily lays it down as a settled point, that revelation by dreams, as the lowest form of revelation (? see Delitzsch, Psychol. p. 284), was no longer vouchsafed to the apostles who were endowed with the Holy Spirit, but that they must have had their visions in ecstasy, always in a waking condition. We have far too little information as to the life of the apostles to maintain this. Comp. also Act_2:17.
Μακεδών ] is used adjectivally (comp. on Act_5:1 f.), as in Thuc. i. 62. 3, i. 63. 3. As Macedonian the appearance announced itself, namely, by διαβὰς εἰς Μακεδ . βοήθ . ἡμῖν . It is arbitrary in Grotius to say that an angel had appeared, and indeed “angelus curator Macedonum.” Something objectively real is not indicated by ὅραμα ὤφθη . Comp. Act_10:17.
ἘΖΗΤΉΣΑΜΕΝ ] we sought, directed our view to the necessity of procuring, first of all, the opportunity of a ship, etc. Here Luke, for the first time, includes himself in the narrative, and therefore it is rightly assumed that he joined Paul at Troas. He does not enter further on his personal relations, because Theophilus was acquainted with them. Olshausen arbitrarily thinks: from modesty. On and against the assumptions, that Timothy (Schleiermacher, Mayerhoff, Ulrich, Bleek) or Silas (Schwanbeck) wrote the portions in which “we” occurs, see Introd. § 1.
συμβιβάζοντες κ . τ . λ .] because we gathered (colligebamus) as the meaning of that appearance, drew from it the conclusion (comp. Plat. Hipp. min. p. 369 D, Pol. vi. p. 504 A, and Stallb. in loc.), that in it there was issued to us the call of God (see the critical remarks), and the in itself indefinite βοήθησον ἡμῖν was the call for help to be afforded by communication of the gospel.
[49] Taken by Baur, I. p. 166, ed. 2, only as an embellishment of the history, namely, as symbolizing the desire of salvation, with which not only the Macedonian population, but the men of Europe in general, called upon the apostle to come over to them. This view Zeller also, p. 251, considers as possible. It is in the connection of the entire narrative impossible, and simply tends to obscure the further occurrences as regards their historical character.