[200] 3. THE COMING OF LUKE. The introduction of the first person at this striking point in the narrative [201] must be intentional. This is no general statement like XIV 22 (though even there the first person has a marked effect, p. 123). Every one recognises here a distinct assertion that the author was present. Now the paragraph as a whole is carefully studied, and the sudden change from third to first person is a telling element in the total effect: if there is any passage in Acts which can be pressed close, it is this. It is almost universally recognised that the use of the first person in the sequel is intentional, marking that the author remained in Philippi when Paul went on, and that he rejoined the Apostle some years later on his return to Philippi. We must add that the precise point at which the first-personal form of narrative begins is also intentional; for, if Luke changes here at random from third to first person, it would be absurd to look for purpose in anything he says. The first person, when used in the narrative of XVI, XX, XXI, XXVII, XXVIII, marks the companionship of Luke and Paul; and, when we carry out this principle of interpretation consistently and minutely, it will prove an instructive guide. This is the nearest approach to personal reference that Luke permits himself; and he makes it subservient to his historical purpose by using it as a criterion of personal witness.

Luke, therefore, entered into the drama of the Acts at Troas. Now it is clear that the coming of Paul to Troas was unforeseen and unforeseeable; the whole point of the paragraph is that Paul was driven on against his own judgment and intention to that city. The meeting, therefore, was not, as has sometimes been maintained, pre-arranged. Luke entered on the stage of this history at a point, where Paul found himself he knew [202] not why. On the ordinary principles of interpreting literature, we must infer that this meeting, which is so skillfully and so pointedly represented as unforeseen, was between two strangers: Luke became known to Paul here for the first time. Let us, then, scrutinise more closely the circumstances. The narrative pointedly brings together the dream and the introduction of the first-personal element, "when he saw the vision, straightway we sought to go"; and collocation is everywhere one of the most telling points in Luke's style.

When we examine the dream, we observe that in it "a certain man of Macedonia"was seen by Paul. Paul did not infer his Macedonian origin from his words, but recognised him as a Macedonian by sight. Now, there was nothing distinctive in the appearance or dress of a Macedonian to mark him out from the rest of the world. On the contrary, the Macedonians rather made a point of their claim to be Greeks; and undoubtedly they dressed in the customary Greek style of the Ęgean cities. There was, therefore, only one way in which Paul could know the man by sight to be a Macedonian -- the man in the dream was personally known to him; and, in fact, the Greek implies that it was a certain definite person who appeared ({anêr tis}", Latin quidam, very often followed by the person's name; V 1, VIII 9, IX 10, 33, 36, X 1, etc.).

In the vision, then, a certain Macedonian, who was personally known to Paul, appeared, and called him over into Macedonia. Now, it has been generally recognised that Luke must have had some connection with Philippi; and we shall find reason to think that he had personal knowledge of the city. Further, Paul, whose life had [203] been spent in the eastern countries, and who had come so far west only a few days past, was not likely to be personally acquainted with natives of Macedonia. The idea then suggests itself at once, that Luke himself was the man seen in the vision; and, when one reads the paragraph with that idea, it acquires new meaning and increased beauty. As always, Luke seeks no effect from artifices of style. He tells nothing but the bare facts in their simplest form; and leaves the reader to catch the causal connection between them. But we can imagine how Paul came to Troas in doubt as to what should be done. As a harbour, it formed the link between Asia and Macedonia. Here he met the Macedonian Luke; and with his view turned onwards he slept, and beheld in a vision his Macedonian acquaintance beckoning him onward to his own country.

Beyond this we cannot penetrate through the veil in which Luke has enveloped himself. Was he already a Christian, or did he come under the influence of Christianity through meeting Paul here? for the prohibition against preaching in Asia would not preclude Paul from using the opportunity to convert an individual who was brought in contact with him. No evidence remains; "something sealed the lips of that evangelist,"so far as he himself is concerned. But we have gathered from the drift of the passage that they met as strangers; and in that case there can be no doubt where the probability lies. The inference that they met accidentally as strangers is confirmed by the fact that Luke was a stranger to the Levant (p. 317). In one of the many ways in which men come across one another in travelling, they were brought into contact at [204] Troas: Luke was attracted to Paul; and the vision was taken by Luke, as well as by Paul, for a sign. He left all, and followed his master.

All this he suggests to us only by the same kind of delicate and subtle literary devices, consisting merely in collocation of facts, order of words, and slight changes of form, by which he suggested the development of Paul's method and the change in his relation to Barnabas (p. 82 f.). Luke always expects a great deal from his readers, but some critics give too little attention to literary effect. These will ask me for proofs; but proofs there are none. I can only point to the facts: they that have eyes to see them know; they that have not eyes to see them will treat this section (and others) as moonstruck fancy. All that can be said is that, if you read the book carefully, observing these devices, you recognise a great work; if you don't, and follow your denial to its logical consequences, you will find only an assortment of scraps. Probably there will always be those who prefer the scraps.

It is quite in Luke's style to omit to mention that Paul related the vision to his companions. So also he omitted in XIII 7, 8, to mention that Paul expounded the doctrine to the proconsul. Luke always expects a great deal from his readers. But here the Bezan Reviser inserts the missing detail, as he so often does (e.g.,XIII 9).

While there is no authority for the circumstances of the meeting, conjecture is tempting and perhaps permissible. It will appear that Luke, though evidently acquainted with Philippi and looking to it as his city, had no home there. His meeting with Paul, then, did not take place [205] merely on an excursion from Philippi; and he was probably one of the many Greeks in all ages who have sought their fortune away from home. His acquaintance with medicine is certain from the words of Paul himself, "Luke, the beloved physician"(Col. IV 14), and from the cast of his language in many places; 1 and it is quite natural and probable that the meeting might have been sought by Paul on that account, if Luke was resident in Troas and well known there.

FOOTNOTES:

1 Hobart, The Medical Language of St. Luke, a work which has to be used with the caution that the author recognises as needful.