Acts 17

H. Leo Boles Commentary On Acts 17 PAUL AND SILAS AT Acts 17:1-9 1 Now when they had passed through Amphipolis—Paul and Silas left Philippi and “ passed through Amphipolis and Apollonian They journeyed southwest from Philippi about thirty- three miles and came to Amphipolis, which was a Roman military station; Apollonia was about thirty miles farther on, in the district of Macedonia known as Mygdonia, and was about thirty-seven miles from Thessalonica. It seems that Paul and his company did not stop very long in these cities; some think that it was not wise for them to remain so near Philippi as Apollonia. In neither city was there a synagogue as a center of worship; these cities could be evangelized better from Philippi and Thessalonica. Thessalonica was the largest city in Macedonia; the article before “ synagogue” implies that this was the chief, if not the only, synagogue of the district; hence, it is concluded that the other towns passed through had no synagogues. 2-3 and Paul, as his custom was,—Paul followed “ his custom” of going to the Jews first. Later he wrote: “ For I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.” (Romans 1:16.) Paul preached the gospel “ to the Jew first” and then to the Gentiles. The Jews met in their synagogue and, since Paul was a Jew, he had access to the synagogue and went there and preached Christ; he used the Jewish center of worship as a place from which to radiate the gospel to the Gentiles. Here he remained “ for three sabbath days,” and reasoned “ from the scriptures,” the Old Testament, and proclaimed Jesus as the Christ unto them. It is to be understood that Paul and his company were busy the other days of the week preaching from house to house the unsearchable riches of Christ. “ Opening” and “ alleging” mean that he made plain what was before announced and asserted with reasons for his assertion. He showed from the scriptures that it was necessary for Christ to suffer, to be crucified, buried, and raised from the dead; hence, it was no reproach on Christ that he had been crucified; the prophets had foretold this. 4 And some of them were persuaded,—Some of the Jews believed or were convinced by Paul’ s reasoning. It seems that Paul’ s teaching was by arguments which they were unable to refute. Those who believed “ consorted with Paul and Silas.” “ Consorted” is from the Greek “ proskleroo,” which means “ to assign by lot” ; hence, those who believed were given to Paul and Silas by the grace of God. These believers cast in their lot with Paul and Silas and decided to be associated with them. A few of the Jews were convinced, but a great number “ of the devout Greeks,” proselytes of the gate, believed; these were heathen by birth who had embraced a part of the Jewish faith. They did not have the religious prejudices which clung so closely to the Jews.

Many of “ the chief women” also believed. Many women of the highest social standing became believers here as they did at Phi¬lippi and Berea. There seem to have been four classes who were converted at this place: (1) Jews; (2) Greek God-fearing proselytes; (3) other Greeks; (4) honorable women. 5 But the Jews, being moved with jealousy,—This means the unbelieving Jews. Our English words “ zeal” and “ jealousy” are from the same Greek word “ zelos.” These unbelieving Jews were filled “ with jealousy.” They did not like to see so many drawn away from their own party; they were jealous of Paul and Silas as the Jews were jealous of the leadership of Christ. They knew how to raise a mob; they went to “ certain vile fellows of the rabble” and raised a mob and “ set the city on an uproar.” It is strange that the Jewish rabbis would resort to such base methods of opposing the truth; it is also strange how such ones could excite the people so as to cause an uproar in the city. “ Vile fellows of the rabble” mean those who had no calling, but lounged around the market place in the hope of picking up a chance living, and who were ready for anything bad or good that might present itself. There must have been many Jews in Thessalonica. This mob, excited by religious prejudice and jealousy, made an attack on the “ house of Jason.” It seems that he was the host of Paul and Silas; we know nothing more of him than is revealed here. The name is found in the list of those whom Paul speaks of as his “ kinsmen,” but this may be quite a different person. (Romans 16:21.) They sought to bring Jason and his guests out to the people who were infuriated and ready to do them violence. 6-7 And when they found them not,—Paul and Silas were not found; it is not known where they were. They then seized Jason and “ dragged” him and “ certain brethren before the rulers.” Their failure to find Paul and Silas augmented their anger, and they sought to take vengeance on Jason and any other Christians whom they could lay hands on. They brought them before the city officials; Thessalonica was a free city. During these three weeks Paul and Silas had made many disciples and a congregation or church had been formed. They preferred the charge against Paul and Silas that they had “ turned the world upside down,” or had disturbed the peace wherever they had gone. “ The world” means the inhabited earth, and especially the whole Roman Empire, which embraced a very large portion of the known world. Perhaps their accusation was exaggerated, as men moved by the spirit of jealousy do not correctly represent their enemies.

They furthermore charged Jason with having received these disturbers of the peace. Jason was charged with aiding and plotting with Paul and Silas as traitors. They specify before the rulers that they were teaching and acting “ contrary to the decrees of Caesar.” Paul in preaching Jesus preached him as a King; these grossly prejudiced accusers did not understand the nature of his kingdom or the sense in which Jesus was King. This was the same charge with which the Pharisees and Herodians had attempted to catch Jesus. (Mark 12:14.) It is the same charge that the Sanhedrin made against Jesus to Pilate. (Luke 23:2.) The Jews here, as before Pilate (John 19:15), renounced their hope of a Messianic King. 8-9 And they troubled the multitude—These Jews, by bringing Jason and other Christians before the rulers, caused more disturbance than Paul and Silas had caused; they created confusion; when the rulers heard the accusation they were disturbed. They were ignorant of many of the facts, nevertheless they were troubled about the matter. They would not let Jason and the brethren go until they had put them under bond not to disturb the peace. The exact point of this guarantee is not stated; however, it is implied that they did not want preached that which had caused the disturbance; they may have requested that Paul and Silas leave the city. The charge that they brought against the brethren was serious, but the proof was meager, so all that could be done was to take security of the brethren.

AT BEREA Acts 17:10-14 10 And the brethren immediately sent away Paul and Silas—Berea was about fifty miles southwest of Thessalonica. Paul’ s labors had not been in vain in Thessalonica; he had established a church there. (1 Thessalonians 1:7 f 1 Thessalonians 2:13 1 Thessalonians 2:20.) Two of the brethren, Aristarchus and Secundus, later accompanied Paul to Jerusalem (Acts 20:4), and Aristarchus finally went with him to Rome (Acts 27:2). The brethren immediately sent Paul and Silas from Thessalonica. They left at night, and Timothy either left with them or soon followed them, for we find him at Berea. (Verse 14.) Paul was not able to return to Thessalonica, but later sent Timothy back to the church there. (1 Thessalonians 3:2.) Paul found a synagogue at Berea and immediately began preaching there. We are not told how long they were on the way coming to Berea. 11 Now these were more noble than those in Thessalonica,—This is a great commendation of the Jews at Berea. “ More noble” is applied first to nobility of birth, but here it applies to character. They received Paul’ s preaching “ with all readiness of mind,” but they examined “ the scriptures daily” to ascertain whether he was preaching the truth. Evidently Paul had used the Old Testament scriptures, and they were examining these to verify what Paul preached. It does not appear how long they continued searching the scriptures, but evidently long enough to satisfy their own minds as to the truth. It is refreshing to find that the people of Berea exercised greater candor, more openness of mind, and intelligence than those at Thessalonica. Paul expounded the scriptures daily in Thessalonica, but the Bereans, instead of resenting his interpretation, examined the scriptures for themselves. 12 Many of them therefore believed;—As a result of their fair-mindedness, their honesty of heart, and their faithful searching of the scriptures, many believed. Among the number that believed were some “ Greek women of honorable estate.” These were women of rank; they were influential, and may have been the wives of the chief citizens. The work of the apostles here as elsewhere extended beyond the synagogue. 13 But when the Jews of Thessalonica—The persecution that had begun at Thessalonica was now carried fifty miles away to Berea. When the Jews in Thessalonica heard that Paul and Silas had gone to Berea and had proclaimed the gospel there, they “ came thither likewise, stirring up and troubling the multitudes.” Paul and Silas had left Thessalonica by night, which implies that they secretly left Thessalonica, and the Jews did not know where they had gone; but as soon as they learned, they became active and went to Berea and caused trouble there. They “ stirred,” shaking the crowds like an earthquake, and “ troubled” the multitude like a disturbing tornado. The Jews had been successful in Thessalonica, and this gave them courage to go to Berea and oppose Paul there. We do not know how long Paul had been in Berea when they came; he had been there long enough to establish a church. Progress was being made until these Jews came from Thessalo¬nica; then a whirl of excitement disturbed the labors of Paul and Silas. 14 And then immediately the brethren sent forth Paul—They acted with haste and sent Paul away, while Silas and Timothy remained in Berea. We are not told what charges were preferred against Paul, but probably the same ones that were made at Thessalonica. Paul was to go “ as far as to the sea,” which means the Aegean Sea. This gives the impression that the movement was a feint in order to baffle the pursuers, while Paul went in another direction. Silas and Timothy were not exposed to the dan¬ger that Paul was; hence, they could abide in Berea. Paul was the leader and was in the greater danger; Silas and Timothy could bring the news to Paul when they left Berea to go to Paul.

PAUL’ S ADDRESS AT ATHENS Acts 17:15-34 15 But they that conducted Paul—Some of the brethren accompanied Paul as a guide and for partial protection. He went as far as Athens. We do not know who escorted him; neither do we know whether he went by land or by sea. It is generally thought that he went by sea. The distance between Berea and Athens by land is about 250 Roman miles; this would take about twelve days to make the journey, whereas three days would have been sufficient for the voyage by sea; hence, the conclusion by many that he went by sea. After reaching Athens, Paul commanded his escorts to tell Silas and Timothy that they should come to him “ with all speed.” Without delay they departed.

Paul was alone in Athens and would not be able to go about his work until they came. Later history shows that they were unable to reach him at Athens, but joined him at Corinth. (Acts 18:5.) 16 Now while Paul waited for them at Athens,—Athens has a very interesting history; it has been called one of the most beau¬tiful cities in the world; it was situated about five miles inland northeast of the Saronic Gulf, an arm of the Aegean Sea; four famous mountains lie around it, and four still more famous hills were within the city; the first one was Lycabettus, the Acropolis, the Areopagus, or Mars’ Hill, the Pnyx, on which the assemblies of the people were held and Demosthenes spoke his oration. The name of Athens was synonymous with the most graceful concep¬tions of art and the profoundest study of philosophy. While Paul waited here, “ his spirit was provoked within him” as he saw that the city was “ full of idols.” Athens was wholly given to idolatry. It is said that Athens had more idols or images than all the rest of Greece. Pretonius satirically said it was easier to find a god than a man in Athens; Xenophon calls the city one great altar, one great offering to the gods. This was enough to stir Paul to preach the gospel to them. 17 So he reasoned in the synagogue—While waiting for Silas and Timothy, Paul was busy. He went into the synagogue and there reasoned with the Jews and “ the devout persons” ; we must know that since Paul’ s spirit was “ provoked within him” that he must have preached the gospel with great power. Such a mind as Paul’ s, freighted with such a message as his, could not begin to move in such an atmosphere without soon encountering opposition. Wherever he could find people, in the synagogue, at idol worship, in the market place, he preached Christ to them. Two classes are found here— the native Jews and Gentile worshipers, whether proselytes or not, we do not know. He had access to the Gentile world through these devout persons, while his first appeal was yet to the Jews. “ The marketplace” is generally supposed to designate the great place known as the ancient “ forum,” or old market place. It was a famous place, because Socrates taught there, and all the great philosophers taught or discoursed to the people there. 18 And certain also of the Epicurean and Stoic—In Paul’ s day there were two systems of philosophy prominent throughout the Roman world; they are regarded as conflicting, though in many points they resemble each other. “ Epicurean” is named from its founder, Epicurus; he lived 342-270 B.C. His disciples were known as the school of the “ garden,” from the garden in Athens where the master instructed them, in distinction from the disciples of the “ porch” or the academy where the Stoics met. Epicurus taught that the end of living was pleasure; he taught that the enjoyment of tranquil pleasure was the highest end of human existence. “ Stoic” philosophers were the advocates of the theory founded by Zeno. “ Stoic” was derived from “ Stoa,” “ a porch.” Zeno taught that God was the soul of the world, or the world was God; that everything was governed by fate, to which God himself was subject; they denied the immortality of the soul. The Stoic philosophers taught that virtue was its own reward, and vice its own punishment; that pleasure was no good, and pain no evil. Both classes of philosophers were in Athens and encountered Paul. They asked: “ What would this babbler say?” “ Babbler,” as used here, means a “ seed picker” ; it was applied to a bird that picks up seeds as food; hence, Paul is called a “ seed picker,” or has picked up some crumbs of knowledge. In contempt they compared him to the small bird that fed on small seeds, and said that he preached a strange religion, “ because he preached Jesus and the resurrection.” Little did they understand what this meant at that time. 19-20 And they took hold of him, and brought him unto the Areopagus,—This does not mean that they used force or arrested him; they constrained him, or escorted him to “ the Areopagus” ; this place also bears the name “ Mars’ Hill.” Here had often as¬sembled the noblest blood of Athens, the politicians of highest rank, the best orators, and the most profound philosophers. It was at this place that Socrates was arraigned and condemned. “ The Areopagus,” as used here, was not the hill, but the council of the Areopagus, which sat in some hall in the market place. We are to think of Paul as being surrounded by philosophers and professors of the Athens University, and lecturers who occupied chairs in the university. They asked Paul concerning “ this new teaching” of which they had heard. They added that he had brought “ certain strange things” to their ears. Hence, they would like to know more about these things.

They make a polite request of him that he tell them more about his “ new teaching” or “ strange gods” which he set forth. They must be commended for their de-sire to know; they are different from the Jews and others at Thes- salonica and Berea, who ran Paul out of the cities. 21 (Now all the Athenians and the strangers)—Luke, the historian, has put in this historical explanation of the Athenians; it shows why they were eager to hear Paul. These men of Athens were so eager to hear or learn something new that they took Paul, a stranger, to the great place of discussion to hear him. They were ready to hear anything that was new. The natives of Athens and the strangers who sojourned there alike were eager to hear the new things. They spent their leisure time in nothing else but either to tell or to hear something “ new,” something later than the latest notion that they had learned. It seems that they had leisure time and they devoted or spent their time in hearing and telling what is new.

Demosthenes in his first great Philippic orations says the same thing of them: “ Tell me, do you, going round, still wish to ask in the market, is there any news? Can there be any-thing newer than that a Macedonian?” etc. Novelty was their life’ s pursuit; so without having any regard for the importance of the teaching, they were ready to listen because it was new. 22 And Paul stood in the midst of the Areopagus,—There was a crowd of spectators and philosophers present, and Paul seized the opportunity to preach Christ to this strange audience, as he did in Caesarea later before Herod Agrippa and the crowd of prominent people gathered by Festus. Paul did not speak as a man on trial, but as one attempting to get a hearing for the gospel of Christ. He “ stood” that he might be heard by all. He addressed them according to their accustomed way of being addressed. “ In all things I perceive that ye are very religious.” The Authorized Version says “ superstitious,” but here we have “ religious.” The Greek is “ hos deisidaimonesterous” ; “ Deisidaimon” is a neutral word from “ deido,” to fear, and “ daimon,” deity. The Greeks used it either in the good sense of pious or religious or the bad sense of superstitious. Thayer suggests that Paul used it “ with kindly ambiguity” ; while others think that Luke uses the word to represent the religious feeling of the Athenians which bor¬dered on superstition. In Acts 25:19 Festus uses the term “ deisidaimonia” for “ religion.” 23 For as I passed along, and observed—Paul introduced his speech by an observation which he had made while sojourning in Athens and waiting for Silas and Timothy to come there. He had observed “ the objects” of their worship; he had observed the idols which they worshiped, as well as their worshiping their idols. Paul has been described as standing on an elevated platform, surrounded by the learned and the wise of Athens, the multitude being perhaps on the steps and in the vale below. Paul had directly before him the far-famed Acropolis with its wonders of Grecian art, and beneath him on his left the majestic Theseum, the earliest and still most perfect of the Athenian structures, while all around other temples and altars filled the entire city. He had passed along the streets and had given attention to their devotion in prayer and worship; he had noticed their altars, images, and inscribed names of their gods. He had also observed their inscription, “ To AN UNKNOWN GOD.” Some think that Paul referred to Jehovah whom the Jews worshiped, and who was unknown to these Athenians.

Others think that the inscription read “ to the unknown gods.” “ Unknown” is from the Greek “ agnostos.” The Athenians acknowledged by their inscription that they did not know the God that Paul preached; hence, Paul’ s opportunity to declare unto them the God and Father of our Lord the Christ. They worshiped in ignorance, but Paul would have them know the true God. 24 The God that made the world—Jehovah God was not to be confused with any of their numerous gods save with this “ Unknown God.” Paul declares Jehovah God as the one who “ made the world and all things therein.” He is the creator of all things. He was no Epicurean god, who dwelt apart and in constant repose ; nor was the world a thing of chance as the Athenian philosophers taught. He was the creator of the world and everything in it; he is also “ Lord of heaven and earth,” and being such a God, he dwells not in temples made by hands, but fills the earth. 25 neither is he served by men’ s hands,—Jehovah God is not served by human hands, as if he needed help like man; he was not made by the hands of men, and does not need the assistance of men to exist. He is the author of all life, and of all things. The heathen clothed their gods with costly garments, overlaid them with silver and gold, carried them in state, installed them at banquets, and brought them costly offerings of food and drink. The God that Paul served, and the one that he now declares or makes known to these Athenians, gives life, sustains it, and gives every good thing that man enjoys. 26 and he made of one every nation of men—God created Adam and then formed Eve, and from this one pair has come all the nations of earth. The nations and races of men have a common origin; God made them all, and hence is their creator. The Greeks, like the Jews, thought themselves of finer nature, a superior race in origin, character and destiny. Paul instructs them of the brotherhood of man; this was indeed strange to Greek ears; they had an idea of different origins, different gods, different religions for different nations. Paul thus starts to reason with them about one God, Creator of all, and deduces from it one religion, one origin for all, one brotherhood, one salvation for the race. God had fixed the limits of their territory as he had determined the duration of their existence. It was this God who had given their seasons, spring, summer, fall, and winter; he had ordained seedtime and harvest and prepared the earth for man’ s habitation. 27 that they should seek God,—All things which God has given to man should encourage man to seek to know his Creator, and to know him as his great Benefactor. The gift of this bountiful earth, with its teeming productions and supplies for human need, coupled with its beautiful and wise adaptations to man’ s well-being, should move man to seek after more and higher knowledge of the Giver of every good and perfect gift. Paul here pictures the blind groping of the darkened heathen mind after God to ‘‘ find him.” “ Feel after him” is a vivid picture of the darkened and benighted condition of those who thought themselves to be wise. The evidences of God were round about them; yet they did not know him. “ He is not far from each one of us” in his blessings and gifts. 28 for in him we live, and move,—The proof of God’ s nearness, not Stoic pantheism, but real existence of God, was evident and surrounded man, is that man is said to exist in God. This shows how near God is to us, and how vitally and intimately we are connected with him. We are entirely dependent upon him for life and for everything that sustains life; there should be no difficulty in finding him if one is inclined in heart to know him. Paul declares further that “ for we are also his offspring.” He is our Creator; he is our origin; we exist in him; we are dependent upon him; we must look to him for everything. Paul here quotes one of their poets; his quotation is from Aratus of Soli in Cilicia; he lived about 270 B.C., and was a Stoic philosopher. Cleanthes, a Stoic philosopher, who lived 300 to 220 B.C., has the same words in his “ Hymn to Zeus.” Possibly Cleanthes used the words first. The passage reads: “ For we all greatly need Jupiter, for we are his offspring— full of grace, he grants men tokens of favor.” 29 Being then the offspring of God,—Paul uses tact and skill here. “ We,” including himself, ought not to have such a low con¬ception of “ the Godhead” ; they had formed too low a conception, and Paul would refine and elevate their conception of God. “ Godhead” literally means “ the divine.” It comes from the Greek, “ to theion,” and means the divine nature like “ theiotes” in Romans 1:20. Paul uses in Colossians 2:9 the Greek “ theotes.” Some think that Paul used “ to theion” here to get back behind all their notions of various gods to the real nature of God. The divine nature of God cannot be like “ gold, or silver, or stone, graven by art and device of man.” The “ Godhead” includes God the Creator, Christ the Savior, and the Holy Spirit; these cannot be represented by any material thing. 30 The times of ignorance therefore God overlooked;—“ The times” ; that is, before a revelation of God was given through Christ; this was a period of “ ignorance,” “ agnoias.” The past his¬tory of the heathen world was a history of idolatry, involving the grossest ignorance of God, and of all that was truly good. These Athenians confessed their ignorance by their inscription of an altar to “ An Unknown God.” These long times of heathen ignorance God overlooked, passed over, “ winked at” ; the time has now come when he will not overlook such ignorance, but “ commandeth men that they should all everywhere repent.” Things have changed now since Christ has come with a full knowledge of God and has revealed God’ s will to man. The command to repent implies their guilt of sin in their idolatry. The universal duty of repentance Paul enforces by the consideration of the judgment. All have sinned and all must repent; this is true not only of the Athenians, but of all men in every generation. 31 inasmuch as he hath appointed a day—This day of judgment had been appointed long ago, but through Christ it has been made known with greater clearness. All who know Christ now know that God has raised him from the dead; by his resurrection all are to know that they are to be judged by him. Paul’ s argument has advanced through different stages; he has spoken first of God as the Creator of the world and of man; then he argued that man should exalt God above all things that he has made; this should lead them to seek after him. Now the days of God’ s revelation through nature are at an end, and he has spoken through his Son whom he raised from the dead, to prove that he was the Son of God. Now through him God will judge the world; hence, all men should prepare themselves for the judgment by repentance. 32-33 Now when they heard of the resurrection—It may be that these Athenians who had brought Paul to the Areopagus to hear him stopped his speech and would let him proceed no further. Neither party among his hearers would have any sympathy with the doctrine of the resurrection and the final judgment. “ Some mocked” just as did some men on the day of Pentecost. (Acts 2:13.) The Epicureans believed that this life was all there was to life; the Stoic teachers taught that all would finally be absorbed in the Godhead; hence, they would not believe in the resurrection from the dead. It seems most likely that the Epicureans would be the ones who mocked Paul, and perhaps it was these “ others” who said; “ We will hear thee concerning this yet again.” This reminds one of Felix’ s decision. (Acts 24 Acts 25.) Paul “ went out from among them.” This shows that he was not on trial nor under any judicial restraint. He had presented them the truth of God; they had understood him; he had nothing more to offer them; hence, he left them to seek others more favorably inclined to hear the truth. 34 But certain men clave unto him,—There were three classes among Paul’ s hearers; (1) the Epicureans who mocked the truth; (2) those who procrastinated and promised to hear him again; (3) those who believed him. Among those who believed was “ Dionysius the Areopagite.” There were several men and at least one woman of position who accepted his teaching. Dionysius was a member of the great Athenian Council; his position, influence, and learning caused his name to be mentioned here. It is thought that Dionysius had some supervision of the entire public administration. The woman who believed was named “ Damaris.” We are not told for what she was noted; she must have been a woman of distinction and power since her name is given. Tradition has it that a church was founded here later, and the Parthenon became a Christian temple.

J.W. McGarvey Commentary On Acts 17Acts 17:1. Luke now drops the pronoun of the first person, in which he has spoken of the apostolic company since they left Troas, and resumes the third person, which shows that he remained in Philippi after the departure of Paul and Silas. He also speaks of the these two brethren as if they constituted the whole company, until they are about to leave Berea, when Timothy is again mentioned. This leads to the presumption that Timothy remained with Luke, to still further instruct and organize the infant congregation in Philippi. Leaving the cause thus guarded behind them, Paul and Silas seek another field of labor. (1) “And having passed through Amphipolis and Apollonia, they went into Thessalonica, where was the synagogue of the Jews.” The distance from Philippi to Amphipolis was thirty-three miles; from Amphipolis to Apollonia, thirty miles; and from Apollonia to Thessalonica, thirty-seven miles; making just one hundred miles to the next city which the apostles undertook to evangelize. The whole of this distance was over one of those celebrated military roads built by the Romans, and elegantly paved with flag-stones. At Philippi there was no synagogue, and the swift passage of Paul and Silas through Amphipolis and Apollonia indicates that there was none in either of those cities; hence the synagogue in Thessalonica was the only one in a large district of the country, for which reason it is styled “the synagogue of the Jews.” The existence of a synagogue in a Gentile city was always an indication of a considerable Jewish population. Thessalonica, on account of its commercial importance, was then, and continues to be, under its modern name Salonica, a great resort for Jews. It was a knowledge of this fact, no doubt, which hastened Paul to this city, anticipating, through the synagogue, a more favorable introduction to the people than he had enjoyed at Philippi. Acts 17:2-3. (2) “And according to Paul’s custom, he went in to them, and for three Sabbath days disputed with from the Scriptures, (3) opening them, and setting forth that it was necessary that the Christ should suffer, and arise from the dead, and that this Jesus whom I preach to you is the Christ.” This was certainly a well-chosen course of argument. One of the chief objections which the Jews urged against Jesus during his life was his humble and unpretending position in society, which was inconsistent, in their estimation, with his claims to the Messiahship. And since his resurrection, the preaching of the Christ as crucified was, to the mass of the Jews, a scandal, because it appeared an impeachment of the prophets to proclaim the despised and crucified Jesus as the glorious Messiah whose coming they had predicted. But Paul begins his argument with the Thessalonian Jews, by showing that the writings of the prophets themselves made it necessary that the Messiah “ should suffer and arise from the dead.” Having demonstrated this proposition, it was an easy task to show that “ this Jesus whom I preach to you is the Christ.” It was well known that he had suffered death, and Paul had abundant means of proving that he had risen again. This proof was not confined to his own testimony, as an eye-witness of his glory, though we may well suppose that he made use of this, as he did on subsequent occasions. But he gave ocular demonstration of the living and divine power of Jesus, by working miracles in his name.

This we learn from his first epistle to the Church in this city, in which he says: “ Our gospel came to you not in word only, but also in power, and in the Holy Spirit, and in much assurance; as you know what manner of men we were among you for your sake.” The power of the Holy Spirit, working miracles before them, gave an assurance of the resurrection and glory of him in whose name they were wrought, which the “ word only” of all the men on earth could not give. Without such attestation, the word of man in reference to the affairs of heaven has no claim upon our confidence; but with it, it has a power which can not be resisted without resisting God. This course of argument and proof occupied three successive Sabbaths. During the intervening weeks the two brethren carefully avoided every thing which might raise a suspicion that they were governed by selfish motives. They asked no man in the city for even their daily bread. They received some contributions to their necessities from the brethren in Philippi, but the amount was so scanty as to still leave them under the necessity of “ laboring night and day.” Acts 17:4. The effect of arguments and demonstrations so conclusive, accompanied by a private life so irreproachable, was quite decisive. (4) “Some of them believed, and adhered to Paul and Silas; of the devout Greeks a great multitude, and of the chief women not a few.” In this description the parties are distributed with great exactness. The expression “ some of them” refers to the Jews, and indicates but a small number. Of the “ devout Greeks,” who were such Gentiles as had learned to worship God according to Jewish example, there was a “ great multitude,” and not a few of the “ chief women,” who were also Gentiles. The great majority of the converts, therefore, were Gentiles; and Paul afterward addresses them as such, saying, “ You turned to God from idols, to serve the living and true God.” Acts 17:5-9. Such a movement among the devout Gentiles, whose presence at the synagogue worship was a source of pride to the Jews, was exceedingly mortifying to those Jews who obstinately remained in unbelief. Their number and popular influence in Thessalonica enabled them to give serious trouble to Paul and Silas. (5) “But the unbelieving Jews, being full of zeal, collected certain wicked men of the idle class, and raising a mob, set the city in an uproar. And rushing to the house of Jason, they sought to bring them out to the people. (6) But not finding them, they dragged Jason and certain brethren before the city rulers, crying out, These men, who have turned the world upside down, have come hither also; (7) whom Jason has received; and they are all acting contrary to the decrees of Cæsar, saying that there is another king, Jesus. (8) And they troubled the people and the city rulers, when they heard these things; (9) and having taken security of Jason and the others, they released them.” In the accusation preferred by the Jews there were two specifications, each one of which had some truth in it. Nearly everywhere that Paul and Silas had preached, there had been some public disturbance, which was in some way attributable to their preaching. But their accusers were at fault in throwing the censure on the wrong party. The fact that angry excitement follows the preaching of a certain man, or set of men, is no proof, either in that day or this, that the preaching is improper, either in matter or manner. When men are willing to receive the truth, and to reject all error, the preaching of the gospel can have none but peaceful and happy effects. But otherwise, it still brings “ not peace, but a sword,” and is the “ savor of death unto death.” The apostolic method was to fearlessly preach the truth, and leave the consequences with God and the people. The other specification, that the brethren acted contrary to the decrees of Cæsar, saying that there was another king, Jesus, shows that Paul, while opposing the Jewish idea that the Messiah was to be an earthly prince had not failed to represent him as a king. He represented him, indeed, as the “ King of kings, and Lord or lords.” But the accusation contained a willful perversion of his language; for these Jews knew very well, as their predecessors before the bar of Pilate knew, that Jesus claimed to be no rival of Cæsar. If he had, they would have been better pleased with him than they were. One reason why the Gentiles and city rulers were so readily excited by this accusation was the fact that the Jews had then but recently been banished from Rome, as we learn from a statement below in reference to Priscilla and Aquila. The unbelieving Jews in Thessalonica, anxious to prove their own loyalty, adroitly directed public odium toward the Christian Jews, as the real disturbers of the public peace, and enemies of Cæsar. Acts 17:10. Such was the state of feeling in the city that Paul and Silas saw no prospect of accomplishing good by further efforts, while the attempt would have been hazardous to the lives of brethren. (10) “Then the brethren immediately sent away Paul and Silas by night, to Berea; who, when they arrived, went into the synagogue of the Jews.” This city lies about sixty miles south-west of Thessalonica. It contains, at the present day, a population of fifteen or twenty thousand, and was, doubtless, still more populous then. Here again the apostles find a synagogue, and make it the starting point of their labors. Acts 17:11. We have now, at last, the pleasure of seeing one Jewish community listen to the truth and examine it like rational beings. (11) “Now these were more noble-minded than those in Thessalonica, who received the word with all readiness of mind, searching the Scriptures daily to see if these things were so.” Their conduct can not be too highly commended, nor too closely imitated. The great sin of the Jews was a refusal to examine, candidly and patiently, the claims of the gospel. Having fallen into error by their traditions, they resisted, with passion and uproar, every effort that was made to give them additional light, or to expose their errors. Their folly has been constantly re-enacted by religious partisans of subsequent ages, so that the progress of truth, since the dark ages of papal superstition, has been hedged up, at every onward movement, by men who conceived that they were doing God service in keeping his truth from the people. If such men live and die in the neglect of any duty, their ignorance of it will be so far from excusing them that it will constitute one of their chief sins, and secure to them more certain and more severe condemnation.

There is no greater insult to the majesty of heaven than to stop our ears when God speaks, or to close our eyes against the light which he causes to shine around us. The cause of Christ, as it stands professed in the world, will never cease to be disgraced by such exhibitions of sin and folly, until all who pretend to be disciples adopt the course pursued by these Jews of Berea; search the Scriptures, upon the presentation of every thing claiming to be God’s truth, and “ see whether these things are so.” Unless the word of God can mislead us, to follow implicitly where it leads can never be unacceptable to its Author. Acts 17:12. If the claims of Jesus are false, an honest and thorough investigation of them is the best way to prove them so. If they are true, such an investigation will be certain to convince us and to bless us. With the Bereans, the logical result of a daily investigation is stated thus: (12) “Therefore, many of them, and not a few of the honorable men and women who were Greeks, believed.” It was not here, as in Thessalonica, that “some of them” and “ a great multitude of Greeks” believed; but it was “many of them,” and “ not a few of the Greeks.” That they believed, is distinctly attributed to the fact that they “ searched the Scriptures;” showing again, that faith is produced by the word of God. Acts 17:13-14. There seemed to be no serious obstacle to the gospel in Berea, and the disciples may have begun to flatter themselves with the hope that the whole city would turn to the Lord, when an unexpected enemy sprung upon them from the rear. (13) “But when the Jews of Thessalonica knew that the word of God was preached by Paul in Berea, they came thither also, and stirred up the people. (14) Then the brethren immediately sent Paul away, to go as if to the sea; but Silas and Timothy remained there.” There was always sufficient material for a mob, in a the rude heathen population of a city as large as Berea, and there was always sufficient appearance of antagonism between the gospel as preached by Paul, and the laws and customs of the heathen, to enable designing men to excite the masses against it. Hence, the easy success of these embittered enemies from Thessalonica, who, in addition to other considerations, could ask if Bereans would tolerate men who had been compelled to fly by night from Thessalonica. The statement that the brethren sent Paul away to “ go as if to the sea,” certainly implies some disguise of his real purpose. The only supposition answerable to the phraseology employed is, that he started in the direction of the sea, and then turned, so as to pursue the land route to Athens, which was the next field of labor. Mr. Howson, who insists that he went by sea, does not display his usual ability in arguing the question. Paul once traveled from Corinth to Berea by land, and why not now from Berea through Athens to Corinth? The fact that it was the more tedious and less usual route, being two hundred and fifty miles overland, is a good reason why he should have chosen it the more certainly to elude pursuit. Whether by land or by sea, the apostle now leave Macedonia, and starts out for another province of ancient Greece. He has planted Churches in three important cities of Macedonia. Of these, Thessalonica occupied the central position, with Philippi one hundred miles to the north-east, and Berea sixty miles to the south-west. Each of these becomes a radiating center, from which the light of truth might shine into the surrounding darkness. We have the testimony of Paul himself, that from at least one of them the light shone with great intensity. He writes to the Thessalonians: “ From you has sounded out the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith toward God is spread abroad, so that we have no need to say any thing.” There was no need of Paul’s voice at any more than central points, when he could leave behind him congregations such as this. No doubt much of their zeal and fidelity were owing to the fostering care of such men as Silas and Timothy, and Luke, whom the apostle occasionally left behind him. Acts 17:15-17. (15) “Now they who conducted Paul led him to Athens; and having received a commandment to Silas and Timothy that they should come to him as quickly as possible, they departed. (16) And while he was waiting for them in Athens, his spirit was roused within him, when he saw the city given to idolatry. (17) Therefore, he disputed in the synagogue with the Jews and the devout persons, and in the market-place daily with those who happened to be there.” In the ancient world there were two distinct species of civilization, both of which had reached their highest excellence in the days of the apostles. One was the result of human philosophy; the other, of a divine revelation. The chief center of the former was the city of Athens; of the latter, the city of Jerusalem. If we compare them, either as respects the moral character of the people brought respectively under their influence, or with reference to their preparation for a perfect religion, we shall find the advantage in favor of the latter. Fifteen hundred years before, God had placed the Jews under the influence of revelation, and left the other nations of the earth to “ walk in their own ways.” By a severe discipline, continued through many centuries, the former had been elevated above the idolatry in which they were sunk at the beginning, and which still prevailed over all other nations. They presented, therefore, a degree of purity in private morals which stands unrivaled in ancient history previous to the advent of Christ.

On the other hand, the most elegant of the heathen nations were exhibiting, in their social life, a complete exhaustion of the catalogue of base and beastly things of which men and women could be guilty. In Athens, where flourished the most profound philosophy, the most glowing eloquence, the most fervid poetry, and the most refined art which the world has ever seen, there was the most complete and studied abandonment of every vice which passion could prompt or imagination invent. The contrast in reference to the preparation of the two peoples to receive the gospel of Christ is equally striking. In the center of Jewish civilization the gospel had now been preached, and many thousands had embraced it. It had spread rapidly through the surrounding country; and even in distant lands, wherever there was a Jewish synagogue, with a company of Gentiles, who, by Jewish influence, had been rescued from the degradation of their kindred, it had been gladly received by thousands of devout men and honorable women. But nowhere had its triumphs penetrated far into the benighted masses outside of Jewish influence. The struggle now about to take place in the city of Athens is to demonstrate still further, by contrast, how valuable “ a schoolmaster to bring us to Christ” had been the law and the prophets. Walking along the streets of a city whose fame had been familiar to him from childhood, and seeing, in the temples and statues on every hand, and the constant processions of people going to and from the places of worship, evidence that “ the city was given to idolatry;” though a lonely stranger, who might have been awed into silence by the magnificence around him, Paul felt his soul aroused to make one mighty struggle for the triumph, even here, of the humble gospel which he preached. His first effort, as usual, was in the Jewish synagogue. But there seem to have been none among the Jews or devout Gentiles there to receive the truth. The pride of human philosophy, and the debasement of refined idolatry had overpowered the influence of the law and the prophets, so that he fails of his usual success. He does not, however, despair. Having access to no other formal assembly, he goes upon the streets, and places of public concourse, and discourse to “ to those who happened to be there.” Acts 17:18. By efforts so persistent he succeeded in attracting some attention from the idle throng, but it was of a character, at first, not very flattering. (18) “The certain of the Epicurean and Stoic philosophers encountered him, and some said, What will this babbler say? And others, He seems to be a proclaimer of foreign demons; because he preached to them Jesus and the resurrection.” The persistency with which he sought the attention of every one he met suggested the epithet “babbler,” and the prominence in his arguments of the name of Jesus and the resurrection suggested to the inattentive hearers that these were two foreign demons whom he was trying to make known to them. The two classes of philosophers whom he encountered were the antipodes of each other, and the practical philosophy of each was antipodal to the doctrine of Paul. The Stoics taught that the true philosophy of life was a total indifference to both the sorrows and pleasures of the world; while the Epicureans sought relief from life’s sorrows in the studied pursuit of its pleasures. In opposition to the former, Paul taught that we should weep with those who weep, and rejoice with those who rejoice; and in opposition to the latter, that we should deny ourselves in reference to all ungodliness and worldly lusts. Acts 17:19-21. Notwithstanding the contempt with which Paul was regarded by some of his hearers, he succeeded in arresting the serious attention of a few. (19) “And they took him and led him to the Areopagus, saying, Can we know what this new doctrine is, of which you speak? (20) For you are bringing some strange things to our ears. We wish to know, therefore, what these things mean. (21) For all the Athenians, and the strangers dwelling there, spent their time in nothing else than telling or hearing something new.” The Areopagus was a rocky eminence, ascended by a flight of stone steps cut in the solid rock, on the summit of which were seats in the open air, where the judges, called Areopagites, held court for the trial of criminals, and of grave religious questions. The informal character of the proceedings on this occasion shows that it was not this court which had summoned Paul, but that those who were interested in hearing him selected this as a suitable place for the purpose. This is further evident from the note of explanation here appended by Luke, that the Athenians and strangers dwelling there, spent their time in nothing else than telling and hearing something new. It was more from curiosity, therefore, that they desired to hear him, than because they really expected to be benefited by what they would hear. Acts 17:22-31. After persevering, but necessarily disconnected conversational efforts on the streets, Paul has now an audience assembled for the special purpose of hearing him, and may present his theme in a more formal manner. He has now an audience of Jews and proselytes, but an assembly of demon-worshipers. He can not, therefore, open the Scriptures, and begin by speaking of the long-expected Messiah. The Scriptures, and even the God who gave them, are to them, unknown. Before he can preach Jesus to them, as the Son of God, he must introduce to them a true conception of God himself.

It was this consideration which made the following speech of Paul so different from all others recorded in Acts. We will first hear the whole discourse, and then examine the different parts in their connection with one another. (22) “Then Paul stood up in the midst of the Areopagus, and said: Men of Athens, I perceive that in every respect you are devout worshipers of the demons. (23) For as I passed along, and observed the objects of your worship, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom, therefore, you worship without knowing him, him I announce to you. (24) The God who made the world, and all things which are in it, being Lord of heaven and earth, dwells not in temples made with hands. (25) Neither is he served by the hands of men, as though he needed any thing, for it is he who gives to all men life and breath and all things, (26) and has made from one blood all nations of men, to dwell upon the whole face of the earth, having determined their prearranged periods, and the boundaries of their habitations, (27) that they should seek the Lord, if haply they might feel after him and find him, although he is not far from each one of us. (28) For in him we live, and move, and have our being; as also some of your own poets have said, ‘For we are also his offspring.’ (29) Being, then, the offspring of God, we ought not to think that the Deity is similar to gold or silver, or stone graven by the art and device of man. (30) Now the times of this ignorance God has overlooked; but now he commands all men everywhere to repent, (31) because he has appointed a day in which he will judge the world in righteousness by a man whom he has appointed, of which he has given assurance to all by raising him from the dead.” The excellence of an argumentative discourse is measured by the degree of adaptation to the exact mental condition of the audience, and the conclusiveness with which every position is established. It would be difficult to conceive how this discourse could be improved in either of these particulars. The audience were worshipers of demons, or dead men deified. Nearly all their gods were supposed to have once lived on the earth. They regarded it, therefore, as an excellent trait of character to be scrupulous in all the observances of demon worship. Paul’s first remark was not that they were “ too superstitious,” nor that they were “ very religious;” though both of these would have been true. But the term he employs, deisedaimonestirous, from deido to fear, and daimon a demon, means demon-fearing, or given to the worship of demons. This was the exact truth in the case, and the audience received the statement of it as a compliment.

The second remark is introduced as a specification of the first: “ For, as I passed along and observed the objects of your worship, I found an altar with this inscription, TO THE UNKNOWN GOD.” After erecting altars to all the known gods, so that a Roman satirist, said it was easier to find a god in Athens than a man, they had extended their worship even to such as might be in existence without their knowledge. No specification could have been made to more strikingly exemplify their devotions to demon worship. The commentators have suggested many hypotheses by which to account, historically, for the erection of this altar, all of which are purely conjectural. It is sufficient to know, what the text itself reveals, that its erection resulted from an extreme desire to render due worship to all the gods, both known and unknown. Having spoken in this conciliatory style, both of their worship in general, and of this altar in particular, Paul next excites their curiosity, by telling them that he came to make known to them that very God whom they had already worshiped without knowing him. They had, by this inscription, already confessed that there was, or might be a God to them unknown; hence they could not complain that he should attempt to introduce a new God to their acquaintance. They had also rendered homage to such a God while they knew him not; hence they could not consistently refuse to do so after he should be revealed to them. Thus far the course of the apostle’s remarks was not only conciliatory, but calculated, and intended, to bind the audience in advance to the propositions and conclusions yet to be developed. He next introduces the God to whom he refers as the God who made the world, and all things in it, and who is Lord of both heaven and earth. That there was such a God, he assumes; but the assumption was granted by a part of his audience, the Stoics, and the Epicureans found it difficult to account to themselves for the fact that the world was made, without admitting that there was a God who made it. He endeavors to give them a just conception of this God, by presenting several points of contrast between him and the gods with whom they were familiar. The first of these is, that, unlike them, “ He does not dwell in temples made with hands.” All around the spot where he stood were temples in which the gods made their abode, and to which the people were compelled to resort in order to communicate with them. But that the God who made heaven and earth does not dwell in temples made by human hangs, he argued from the fact that he was “Lord of heaven and earth;” which implies that he could not be confined within limits so narrow. This was enough to establish his superiority to all other gods in power and majesty. The next point of contrast presented has reference to the services rendered the gods. His hearers had been in the habit of presenting meat offerings and drink offerings in the temples, under the superstitious belief that they were devoured by the gods. But Paul tells them that the unknown God “ is not served by the hands of men as though he needed any thing; for it is he who gives to all men life and breath, and all things, and has made from one blood all nations of men,” and appointed beforehand their periods, and the boundaries of their habitations. These facts demonstrate his entire independence of human ministrations, and exhibit, in a most striking manner, the dependence of men upon him. They not only sustain the point of contrast presented by Paul, but they involve an assumption of the most special providence of God. By special providence, we mean providence in reference to individual persons and things.

If God gives to all men life and breath and all things, he acts with reference to each individual man, to each individual breath that each man breathes, and to each particular thing going to make up all the things which he gives them. Again, if God appoints beforehand the “periods” of the nation (by which I understand all the great eras in their history,) and the “ boundaries of their habitations,” he certainly directs the movements of individual men; for the movements of nations depend upon the movements of the individual men of whom they are composed.

Sometimes, indeed, the movements of one man, as of Christopher Columbus, determine the settlement of continents, and the destiny of mighty nations. In view of these facts, we must admit the most special and minute providence of God in all the affairs of earth. It would never, perhaps, have been doubted, but for the philosophical difficulty of reconciling it with the free agency of men, and of discriminating between it and the working of miracles. This difficulty, however, affords no rational ground for such a doubt, for the method of God’s agency in human affairs is above human comprehension. To doubt the reality of an assumed fact, the nature of which is confessedly above our comprehension, because we know not how to reconcile it with other known facts, is equivalent to confessing our ignorance at one moment, and denying it the next. It were wiser to conclude, that, if we could only comprehend that which is now incomprehensible, the difficulty would vanish. While the uneducated swain is ignorant of the law of gravitation, he could not understand how the world can turn over without spilling the water out of his well; but the moment he apprehends this law the difficulty disappears. The incidental statement that God made from one blood all the nations of men, is an inspired assertion of the unity of the race, and accords with the Mosaic history. To deny it because we find some difficulty in reconciling it with the present diversity in the types of men, is another instance of the fallacy just exposed. It is to deny an assertion of the Scriptures, not because of something we know, but of something we do not know. We do not know, with certainty, what caused so great diversity among the races of men, and, because of this ignorance, we deny their common paternity. Such a denial could not be justified, unless we knew all the facts which have transpired in human history. But much the larger portion of human history is unwritten and unknown; and, at the same time, we are dependent, for all we do know of the first half of it, upon the word of God. The only rational course, therefore, which is left to us, is to receive its statements in their obvious import as the truth of history. In arguing this last proposition, Paul interweaves with his proof a statement of God’s purpose concerning the nations, “ that they should seek the Lord, if haply they might feel after him, and find him.” He here has reference to those nations who were without revelation; and means, I think, that one purpose of leaving them in that condition was to make a trial of their ability, without the aid of revelation, to seek and feel after the Lord so as to find him. It resulted in demonstrating what Paul afterward asserted, that “ the world by wisdom knew not God,” and that, therefore, “ it pleased God, by the foolishness of preaching, to save those who believe.” From this reference to the efforts of men to find God, a natural association of thought led the speaker to assert the omnipresence of God: “ Although he is not far from each one of us; for in him we live, and move, and have our being; as also some of your own poets have said, For we are also his offspring.” The connection of thought in this passage is this: We are his offspring, as your own poets teach, and this is sufficient proof that he is still about us; for he certainly would not abandon the offspring whom he has begotten. From the conclusion that we are the offspring of God, Paul advances to the third point of contrast between him and the gods around him: “ Being then, the offspring of God, we ought not to think that the Deity is similar to gold, or silver, or stone, graven by the art and device of man.” This was a strong appeal to the self-respect of his hearers. To acknowledge that they were the offspring of God, and at the same time admit that he was similar to a carved piece of metal, or marble, was to degrade themselves by degrading their origin. The argument by which he revealed to them the God who had been unknown is now completed. He has exhibited the uselessness of all the splendid temples around him, by showing that the true God dwells not in them, and that he is the God who made the earth and the heavens and all conceivable things. He has proved the folly of all their acts or worship, by showing that the real God had no need to any thing, but that all men are dependent on him for life and breath and all things. He has exhibited the foreknowledge; the providence, general and special; the omnipresence, and the universal parentage of this God; and has made them feel disgusted at the idea of worshiping, as their creator, any thing similar to metal or marble shaped by human hands. Thus their temples, their services, and their images are all degraded to their proper level, while the grandeur and glory and paternity of the true God are exalted before them. The speaker next advances to unfold to his hearers their fearful responsibility to God now revealed to them. The times of ignorance, in which they had built these temples and carved these images, he tells them that God had overlooked; that is, to use his own language on another occasion, he had “ suffered the nations to walk in their own ways.” “ But now, he commands all men everywhere to repent; because he has appointed a day in which he will judge the world in righteousness, by a man whom he has appointed, of which he has given assurance to all by raising him from the dead.” This was evidently not designed for the concluding paragraph of the speech, but was a brief statement of the appointment of Jesus as judge of the living and the dead, preparatory to introducing him fully to the audience. But here his discourse was interrupted, and brought abruptly to a close. Acts 17:32-33. (32) “And when they heard of a resurrection of the dead, some mocked; but others said, We will hear you again concerning this matter. (33) So Paul departed from among them.” There are two strange features in the conduct of this audience. First, That they listened so patiently while Paul was demonstrating the folly of their idolatrous worship, which we would expect them to defend with zeal. Second, That they should interrupt him with mockery when he spoke of a resurrection from the dead, which we would have expected them to welcome as a most happy relief from the gloom which shrouded their thoughts of death. But the former is accounted for by the prevailing infidelity among philosophic minds in reference to the popular worship, rendering formal and heartless with them a service which was still performed by the masses with devoutness and sincerity. Their repugnance to the thought of a resurrection originated not in a preference for the gloomy future into which they were compelled to look, but in a fondness for that philosophy by which they had concluded that death was an eternal sleep. Their pride of opinion had crushed the better instincts of their nature, and led them to mock at the hope of a future life, which has been the dearest of all hopes to the chief part of mankind. Thus the devotees of human philosophy, instead of being led by it to a knowledge of the truth, were deceived into the forfeiture of a blessed hope, which has been enjoyed by ruder nations, amid all their ignorance and superstition. Acts 17:34. Although his discourse terminated amid the mockery of a portion of his audience, the apostle’s effort was not altogether fruitless. (34) “But certain men followed him and believed; among whom were Dionysius the Areopagite, and a woman named Damaris, and others with them.” We find, however, no subsequent trace of a Church in Athens within the period of apostolic history, and these names are not elsewhere mentioned. We are constrained, therefore, to the conclusion, that the cold philosophy and polished heathenism of this city had too far corrupted its inhabitants to admit of their turning to Christ, until some providential changes should prepare the way.

“ACTS OF THE "

Chapter Seventeen IN THIS CHAPTER (Kevin Scott)1) To explore how Paul preached in Thessalonica and Berea, and how his preaching was received in each

2. To recognize how the enemies of the gospel can be relentless in their efforts to stop the spread of the Truth

3. To examine how Paul preached in Athens and how he found common ground from which to teach the Gospel of Christ in an idolatrous city

SUMMARY (Kevin Scott) Paul, Silas and Timothy continued on the second missionary journey. As they departed Philippi, they traveled through Amphipolis and Apollonia, arriving at Thessalonica (Acts 17:1). Paul found the Jewish synagogue and for three Sabbaths “reasoned with them from the Scriptures” (Acts 17:2). He taught them that Jesus had suffered and died, and then was raised from the dead. He proclaimed to them that Jesus was the Christ. Some Jews and a great multitude of Greeks believed and joined them. (Acts 17:3-4)

The Jews, who did not believe, became envious of the success of the gospel of Christ. They set out to create a mob, and enraged them against Paul and Silas, but they could not find them. Thus, they took Jason and some of the brethren before the rulers of the city, claiming they had harbored these men who were “acting contrary to the decrees of Caesar, saying there is another king - Jesus.” This incited the crowd and the city rulers. They tried to depict Paul and Silas as revolutionaries against Caesar. The rulers then took security from Jason and the others, and released them. (Acts 17:5-9)

The brethren sent Paul and Silas away by night to Berea (about 50 miles away). They went to the Jewish synagogue there and found the people to be receptive to the gospel. They were willing to study the Scriptures to determine the Truth. Many believed. When word got back to Thessalonica, Jews traveled there to stir up the city against them. The brethren sent Paul away to Athens. Silas and Timothy remained there. Paul requested that they quickly join him in Athens. (Acts 17:10-15)

Upon arrival in Athens, Paul’s “spirit was provoked within him when he saw that the city was given over to idols.” Again, he went to the synagogue to reason with the Jew and Gentile worshipers, daily. He also reasoned with others in the marketplace each day. This created an opportunity to speak with the philosophers (i.e., Epicureans, Stoics, and others). Some derided him, calling him a “babbler.” Others thought he spoke of foreign gods. They invited him to speak in the Areopagus (also called Mar’s Hill). This was the place of the supposed experts of philosophy and religion in Athens. (Acts 17:16-19)

Paul spoke to them by finding common ground from which to launch into his gospel message. He keyed into the inscription: “TO THE UNKNOWN GOD.” This is the One he proclaimed to them. Paul also referenced a saying of their own poets, “For we are also His offspring.” He pointed out that since we were the offspring of God, He could not be made of gold or silver or stone by human artists. Paul then taught them of repentance and judgment. He indicated that Christ would be the judge and that He was raised from the dead. Some mocked Paul at this saying. Others wanted to hear more about this later. Some believed and joined him. (Acts 17:20-34)

OUTLINE (Mark Copeland) I. IN (Acts 17:1-9) A. IN THE (Acts 17:1-4)1. Passing through Amphipolis and Apollonia, they arrive in Thessalonica 2. Paul visits the synagogue and reason with the Jews for three weeks 3. His goal: to convince them that Jesus is the Christ who had to suffer and rise from the dead 4. Some were persuaded, including a large number of devout Greeks and leading women who join Paul and Silas

B. IN THE CITY (Acts 17:5-9)1. Envious Jews use evil men from the marketplace to gather a mob 2. They set the city in an uproar, and attack Jason’s house 3. Unable to find Paul, they drag Jason and others before the rulers of the city 4. Accusing them of turning the city upside down, disobeying Caesar, claiming Jesus as king 5. The rulers take security from Jason and the others before letting them go

II. IN BEREA (Acts 17:10-14) A. BY THE LOCALS (Acts 17:10-12)1. Sent by night to Berea, Paul and Silas go to the synagogue 2. The Jews are more fair-minded than those in Thessalonica 3. They receive the word with all readiness, then search the Scriptures daily 4. Many Jews believe, also Greeks, prominent women as well as men

B. BY THE (Acts 17:13-14)1. Hearing of their success, Jews from Thessalonica come and stir up the crowds 2. Paul is immediately sent away to the sea, while Silas and Timothy remain

III. IN ATHENS (Acts 17:15-34) A. IN THE AND THE (Acts 17:15-18)1. Paul arrives in Athens, sends word for Silas and Timothy to come 2. While waiting, Paul’s spirit is provoked by the idolatry in the city 3. He reasons with Jews and Gentile worshippers in the synagogue, and with people in the Marketplace 4. Epicurean and Stoic philosophers hear him preach about Jesus and the resurrection

B. AT THE (Acts 17:19-34)1. Brought to the Areopagus, the inquisitive Athenians invite Paul to present his doctrine 2. Paul preaches to the men of Athens a. Mentioning their spirituality b. Especially the altar inscribed “To The Unknown God” 3. Paul proclaims this God they do not know as the Creator: a. Who does not dwell in temples b. Who is not worshiped as though He needed anything c. Who gives to all life, breath, and all things d. Who has made from one blood all nations to dwell on the earth e. Who has determined their appointed times and dwelling boundaries f. Who does things so that men might seek for Him, grope for Him, and find Him g. Who is not far from anyone, for in Him we live, move, and exist, even as some of their own poets have said, “We are also His offspring” h. Who is not an idol, shaped by art and man’s devising 4. Paul proclaims that God now commands all men everywhere to repent a. Even though He may have overlooked their ignorance in times past b. He has appointed a Day of Judgment c. He will judge the world in righteousness by a Man He has ordained d. He has given proof of this judgment by raising Him from the dead 5. The response to Paul’s sermon, especially his mention of the resurrection of the dead a. Some mocked, others were willing to hear him again b. As Paul left, he was joined by some who believed, including Dionysius the Aeropagite and a woman named Damaris

REVIEW FOR THE CHAPTER (Mark Copeland)

1. What are the main points of this chapter?- Preaching in Thessalonica (Acts 17:1-9)

• Preaching in Berea (Acts 17:10-14)
• Conversions at Philippi (Acts 17:15-34)

2. After passing through Amphipolis and Apollonia, where did Paul’s company arrive? (Acts 17:1)- In Thessalonica

3. What was Paul’s custom when he found a synagogue in a city? (Acts 17:2)- To visit on the Sabbath to reason with the Jews from the Scriptures

4. What was his purpose in visiting the synagogue? (Acts 17:3)- To demonstrate that the Christ had to die and rise again, and that Jesus is the Christ

5. What was the initial reaction to Paul’s teaching in the synagogue? (Acts 17:4)- Some were persuaded, and a great multitude of devout Greeks along with some leading women joined Paul and Silas

6. What did the Jews who were not persuaded do? (Acts 17:5-6)- Took some evil men from the market place and formed a mob

• Set the city in uproar, attacked the house of Jason looking for Paul and Silas
• Not finding Paul and Silas, drag Jason and some brethren to the rulers of the city

7. What charges did they bring against Jason and those whom he received? (Acts 17:6-7)- “These who have turned the world upside down have come here too.”

• “These are all acting contrary to the decrees of Caesar, saying there is another king-Jesus.”

8. Troubled by such charges, what did the rulers of the city do? (Acts 17:8-9)- Took security from Jason and let them go

9. What did the brethren do with Paul and Silas? What did they find there? (Acts 17:10)- Sent them away by night to Berea; a synagogue of the Jews

10. List two ways the Bereans were more noble-minded than those in Thessalonica. (Acts 17:11)- They first received the word with all readiness

• They then searched the Scriptures daily to see if what Paul taught were so

11. What was the initial response? Who soon stirred up trouble? (Acts 17:12-13)- Many believed, including Greeks along with prominent women and men

• Jews from Thessalonica, who came as soon as they heard Paul was in Berea

12. Where was Paul then sent? Who initially stayed behind in Berea? (Acts 17:14-15)- By sea to Athens; Silas and Timothy

13. As Paul waited for his companions to arrive in Athens, what provoked Paul? (Acts 17:16)- How the city was given over to idols

14. What two venues did Paul use to reason with people? (Acts 17:17)- The synagogue with Jews and the Gentile worshipers

• The market place daily with those gathered there

15. Who encountered Paul? Why did they think he proclaimed some foreign god? (Acts 17:18)- Certain Epicurean and Stoic philosophers

• Because he preached Jesus and the resurrection

16. Where did they invite Paul to speak? Why were they willing to listen to him? (Acts 17:19-21)- The Aeropagus (Mar’s Hill)

• Because Athenians and the foreigners loved to hear new things

17. As Paul began to speak, what did he first acknowledge? Why? (Acts 17:22-23)- They were very religious

• Because of all their idols, including an altar inscribed: “To The Unknown God”

18. Whom did Paul proclaim as the subject of his speech? (Acts 17:23)- The God whom they worshiped without knowing

19. What seven things did Paul first declare about Him? (Acts 17:24-26)- He made the world and everything in it

• He is Lord of heaven and earth
• He does not dwell in temples made with hands
• He is not worshiped with men’s hands as though He needed anything
• He gives to all life, breath and everything
• He has made from one blood every nation of men
• He has determined their pre-appointed times and boundaries of their dwelling

20. What was God’s purpose in all this? (Acts 17:27)- So that man should seek the Lord, in the hope they will grope for Him and find Him

21. What should give one hope that God can be found? (Acts 17:27-28)- He is not far from us

• In Him we live and move and have our very being

22. To whom did Paul appeal for support in what he was saying? (Acts 17:28)- Some of their own poets, who said ‘For we are also His offspring’

23. What conclusion did Paul draw from such observations? (Acts 17:29)- As God’s offspring, we should not think that He is like gold, silver, or stone shaped by man

24. What does Paul then reveal? (Acts 17:30)- Such times of ignorance God once overlooked, but now commands all men every where to repent

25. Why should man repent? What evidence has God given? (Acts 17:31)- There is a Day of Judgment on which God will judge the world in righteousness by a Man whom He has ordained

• Raising Jesus from the dead

26. What reaction was there to the subject of the resurrection? (Acts 17:32)- Some mocked, while others were willing to listen again on another occasion

27. As Paul left, who joined him? (Acts 17:33-34)- Some men who believed, including Dionysius the Aeropagite

• A woman named Damaris, and others with them

Verse 1 The continuation of the second missionary tour is the theme of Acts 17, in which Luke relates the success of Paul’s mission in Thessalonica (Acts 17:1-9 <>), even greater success in Berea (Acts 17:10-15 <>), Paul’s arrival in Athens where he was invited to speak in the Areopagus (Acts 17:16-22 <>), and the account of Paul’s address on Mars’ Hill (Acts 17:23-34 <>). Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews. (Acts 17:1 <>) The passing by of certain towns to visit others gives a clue to the plan Paul was following. It was that of “planting the gospel in strategic cities … he did not aim to preach wherever he could find an audience … but had a program for establishing churches in key centers."[1] Dummelow observed that: His plan was first to evangelize the seats of government and the trade centers, knowing that if Christianity was once established in these places it would spread throughout the empire.[2]When they had passed … The use of the third person pronoun “they” in this verse is significant. As Wesley said, “Luke seems to have been left at Philippi."[3] Apparently Luke continued there, preaching throughout that area until Paul returned (Acts 20:5-6 <>), upon which occasion Luke again referred to himself as in Paul’s company, continuing to do so until the end of Acts. It was also concluded by McGarvey that due to the grammatical antecedent of “they” being “Paul and Silas,” “it is implied that Timothy also remained with Luke, to still further instruct and organize the church."[4]At least as far back as the fourth century B.C., there was a city called Therma (named after hot springs in the area) “situated at the junction of the main land route from Italy to the East with the main route from the Aegean to the Danube."[5] Cassander, the son of Antipater who governed Macedonia while Alexander the Great was campaigning in the East, was the man “who refounded and embellished Therme, and called it after his wife Thessalonica, Alexander’s sister."[6] This was in 315 B.C., eight years after Alexander died. It became the capital of Greek Macedonia and, under the name of Salonika, has continued until today as “one of the principal seaports of southeastern Europe, population 217,049 (1951 census)."[7]Synagogue of the Jews … As always, Paul first addressed the beloved chosen people, turning away from them only when compelled to do so by their rejection. “To the Jew first” (Romans 1:16 <>) was a controlling principle with Paul. [1] Everett F. Harrison, Wycliffe Commentary (Chicago: Moody Press, 1971), p. 445. [2] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 841. [3] John Wesley, New Testament Commentary (Grand Rapids, Michigan: Baker Book House), in loco. [4] J. W. McGarvey, Commentary on Acts (Cincinnati, Ohio: Standard Publishing Company, 1892), 2p. 109. [5] The New Bible Dictionary (Grand Rapids, Michigan: Wm. B. Eerdmans, Publishers, 1962), p. 1272. [6] E. M. Blaiklock, Cities of the New Testament (Old Tappan, New Jersey: Fleming H. Revell Company, 1965), p. 46. [7] The Encyclopedia Britannica (Chicago: William Benton, Publisher, 1961), Vol. 19, p. 890. Verse 2 And Paul, as his custom was, went in unto them, and for three sabbath days reasoned with them from the scriptures.Three sabbath days … does not indicate the length of Paul’s stay in Thessalonica, but the period of preaching primarily to Jews in the synagogue. “This was followed by an indefinite period of preaching in the house of Jason, his host."[8]Acts 17:2 <> must be understood to mean that he worked for three weeks among the Jews, and afterward turned to the Gentiles, among whom he labored for three or four months.[9]Where a knowledge of the Scriptures permitted it, Paul always founded his preaching upon the prophetic utterances of the Old Testament, as he did here. [8] E. H. Trenchard, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 321. [9] J. R. Dummelow, op. cit., p. 841. Verse 3 Opening and alleging that it behooved Christ to suffer, and to rise again from the dead; and that this Jesus, whom, said he, I proclaim unto you, is the Christ.That Jesus of Nazareth was the long-awaited Messiah promised in the Old Testament is the fundamental Christian truth, attested by some 333Old Testament prophecies fulfilled in him. This appeal to the Old Testament is still the best beginning for teaching people who believe the Bible. Verse 4 And some of them were persuaded, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few.Some were persuaded … By the very nature of the gospel, some believe it, others do not; but the difference lies in the hearts of the hearers. The gospel is a message of life to some, death to others . The devout Greeks … “Not necessarily proselytes, but persons who had given up idolatry, attended synagogue services and worshiped God."[10] Some have pointed out that this was the first place where Paul gathered a congregation which included socially prominent people. ENDNOTE: [10] Ibid. Verse 5 But the Jews, being moved with jealousy, took unto them certain vile fellows of the rabble, and gathering a crowd, set the city on an uproar; and assaulting the house of Jason, they sought to bring them forth to the people.Such jealousy is easily understood. The devout Jews had been teaching in that city for generations with minimal results; then Paul and Silas in the space of three weeks or a little longer had moved a “great multitude” to accept the gospel. The unbelieving element in the synagogue retaliated by organizing a mob and assaulting the house of Jason, where Paul was living, hoping no doubt to find him there; which, if they had succeeded, might have resulted in Paul’s death. The house of Jason … There is no reason why this Jason might not be the same person mentioned as one of Paul’s “kinsmen” (Romans 16:21 <>), although, of course, it is not certain. Verse 6 And when they found them not, they dragged Jason and certain brethren before the rulers of the city, crying, These that have turned the world upside down are come hither also.The rulers of the city … The Greek word here is [@politarch], which is not found anywhere in Classical Greek literature; and, of course, there was a time when the radical critics were baying to the moon about “Luke’s error”; however, the excavation of one of the arches that led to the ancient city has exposed an old inscription which uses the very title Luke employed here, even giving the names of the seven politarchs, which included the names “Sosipater, Gaius, and Secundus,"[11] all of which were common names of that day, and are found in Acts. The significance of Luke’s accuracy in this lies in the fact that: Aristotle, whose well nigh exhausts the list of all known official titles of Greek cities, does not mention it …. It occurs nowhere else in the New Testament, nor, indeed, in any classical writer.[12]Having been proved correct where all the evidence seemed to be against him, Luke’s accuracy is again, as invariably, certified. But, as Walker noted: Despite all these facts corroborative of the truthfulness of the New Testament, some who still call themselves scholars continue to repeat the libelous statements that the New Testament books are full of historical blunders.[13]These that have turned the world upside down … The apostles were not “revolutionaries” in the modern sense of that word; but their teachings did entail a reversal of pagan value-judgments. “How greatly the world fears the kingdom of God! How it dreads lest its own works, which are of clay, should be overthrown."[14][11] Ibid. [12] E. H. Plumptre, Ellicott’s Commentary on the Holy Bible (Grand Rapids, Michigan: Zondervan Publishing House, 1959), Vol. 7, p. 111. [13] W. R. Walker, Studies in Acts (Joplin, Missouri: College Press), 2p. 42. [14] John Peter Lange, Commentary on Acts (Grand Rapids, Michigan: Zondervan Publishing House, 1866), p. 319. Verse 7 Whom Jason hath received: and these all act contrary to the decrees of Caesar, saying that there is another king, one Jesus.The decrees of Caesar … In all probability, Claudius was the emperor referred to.[15] Since that ruler was an avowed enemy of the Jews (Acts 18:2 <>), these Jews were guilty of the same mistake as those who crucified Christ, saying, “We have no king but Caesar” (John 19:15 <>). This verse is important as showing that Paul believed in the present kingdom of Christ over which Jesus was then and still is ruling. Note that the charge was not that “in the Second Advent, Jesus would become a king”; but that “there is another king, one Jesus.” Those who assert that Paul was here teaching the immediate return of Christ should read this passage again. Another king … This was a skillfully planned charge. At that time, treason was interpreted in a wide sense and was severely punished."[16] Of course the Jews perverted Paul’s meaning, ignoring completely the spiritual nature of the kingdom Paul preached as being then in existence and ruled over by Jesus. This situation reveals two key facts which explain Paul’s subsequent shift of emphasis from “King Jesus” to “Lord Jesus” in his preaching to the Gentiles. These were: (1) emphasis of the kingship of Jesus could be easily perverted by the Jews into a charge of treason, and (2) at that particular point in history, the Gentile representatives of Caesar were unusually sensitive to such charges. The allegation that the evident shift of Paul’s public teaching away from the “kingship” emphasis was due to his misunderstanding the Second Advent was due to occur quickly, and that he changed his teaching when it failed to come (as evidenced by 2Thessalonians) is absolutely in error.

Paul did not change his teaching at all on the kingship of Jesus, except in situations like those prevailing in Thessalonica and other Gentile cities with Jewish elements. For example, he wrote Timothy, “He shall show who is the blessed and only Potentate, the King of kings, and Lord of lords” . We are gratified that Harrison also perceived the above truth, and gave us this comment: This incident illustrates why the epistles of Paul as well as Acts have relatively little to say about the kingdom of God … It was because these ideas (of the kingdom), familiar and precious (to believing Jews), were subject to misunderstanding by Romans.[17][15] Jack P. Lewis, Historical Backgrounds of Bible History (Grand Rapids, Michigan: Baker Book House, 1971), p. 144. [16] Sir William M. Ramsay, Pictures of the Apostolic Church (Grand Rapids, Michigan: Baker Book House, 1959), p. 189. [17] Everett F. Harrison, op. cit., p. 446. Verse 8 And they troubled the multitude and the rulers of the city, when they heard these things. And when they had taken security from Jason and the rest, they let them go.The seriousness of the charges against the apostles was such that the politarchs dared not ignore it; but the evidence presented to sustain them was so scanty that the official action was minimal. Security of Jason and the rest … They were probably compelled to put up large sums of money, perhaps their homes and businesses, as a guarantee of no further disturbances, which, of necessity, would have meant that Paul could not remain in the city. As Bruce said: This probably meant that Paul had to leave the city and that his friends guaranteed that he would not come back - at least during the present magistrates’ term of office. It is probably to this situation that Paul referred in 1 Thessalonians 2:18 … that he greatly desired to go back, but “Satan hindered us."[18]It was indeed one of Satan’s victories. Paul could have gone back, of course; but it would have resulted in the spoilation of the Christians through the loss of their property. Paul had not consented to such an arrangement, the details having been arranged by his friends on his behalf in his absence! It was a neat little victory for the devil. Before leaving this record of Paul’s preaching in Thessalonica, it should be observed, as Wesley pointed out, that “Paul maintained himself by his own labor , assisted by friends in Philippi (Philippians 4:15-16 <>).[19][18] F. F. Bruce, The Book of Acts (Grand Rapids, Michigan: Wm. B. Eerdmans, Publishers, 1954), p. 345. [19] John Wesley, op. cit., in loco. Verse 10 And the brethren immediately sent away Paul and Silas by night unto Berea: who when they were come thither went into the synagogue of the Jews.Sent away Paul and Silas … This journey to Berea was some “sixty miles,"[20] and the urgency of their departure is seen in their leaving at night. They no longer traveled the main road, the Via Egnatia, but took a less-traveled route to a somewhat out-of-the-way place called Berea. BEREAThis relatively unimportant place has given its name to Bible classes all over the world. This city is “the modern Verria”[21] and was probably founded in the fifth century B.C. In Paul’s day, it was a prosperous center with a significant center with a significant Jewish population and a synagogue. It was the home of Sopater (Acts 20:4 <>). Here Paul followed his usual manner of beginning work in the synagogue, but this time with significantly greater than usual success. [20] F. F. Bruce, op. cit., p. 346. [21] The New Bible Encyclopedia, op. cit., p. 142. Verse 11 Now these were more noble than those in Thessalonica, in that they received the word with all readiness of mind, examining the scriptures daily, whether these things were so.What Bible school student ever escaped memorizing this verse? The Bereans were “more noble” than others. In what way? “They were more noble minded, not in the fictitious nobility of earth, but in their generous sympathies of piety and humanity with the divine will."[22]One of the epic principles in evidence here is that even the word of an apostle is properly studied and verified in the light of the Bible, the same being not the word of men, but of God. In these days when religious people are solicited to accept the word of so-called “successors” to the apostles regardless of obvious conflict with the sacred Scriptures, the example of these Bereans has an amazing relevance. Any teaching, even that of a genuine apostle, to say nothing of alleged “successors,” that fails to harmonize with the Bible is to be rejected. ENDNOTE: [22] Alexander Campbell, Acts of Apostles (Austin, Texas: Firm Foundation Publishing House), p. 117. Verse 12 Many of them therefore believed; also of the Greek women of honorable estate, and of men, not a few.Here, as at Thessalonica, there was a widespread acceptance of the truth by many of the leading members of the community. Believed … means that they accepted Christianity, believing in Christ, repenting of sins, and being baptized into Christ. To understand this differently is to violate everything the New Testament teaches. Verse 13 But when the Jews of Thessalonica had knowledge that the word of God was proclaimed of Paul at Berea also, they came thither likewise, stirring up and troubling the multitudes.The fundamental antipathy between darkness and light, the implacable hatred of Satan for the truth, was there evidenced by those relentless foes of the gospel, who at such trouble and expense to themselves exploited every opportunity to slander and oppose Paul’s preaching of the gospel. As Walker said, “The hounds of persecution bayed on Paul’s trail from Thessalonica to Berea."[23] They tracked him from city to city; and, as Paul thought upon this, he must have remembered his own days as a persecutor. ENDNOTE: [23] W. R. Walker, op. cit., p. 43. Verse 14 And then immediately the brethren sent forth Paul to go as far as to the sea: and Silas and Timothy abode there still. But they that conducted Paul brought him as far as Athens: and receiving a commandment unto Silas and Timothy that they should come to him with all speed, they departed.There is a certain ambiguity in these verses, leading to differences of scholars as to how they should be understood. The words “as to the sea” seem to indicate that this was a feint to foil pursuing enemies; and the fact of Paul’s being “conducted and brought” as far as Athens, suggests an overland journey. Others, however, translate the words “as to the sea” simply “to the sea.” “They suppose that Paul embarked at Dium and went by sea to Athens."[24] If that was the case, “The brethren sailed with him all the way to Athens."[25] Either way, the brethren went to considerable expense; and the fact of a sea-voyage requiring only three days to Athens, contrasted with about a month overland, forces the conclusion that they would have gone by sea, if possible. Milligan thought that it was their uncertainty, upon such abrupt notice, about the availability of shipping, that resulted in the ambiguous “as to the sea” phrase used by Luke. He said, “The place of his destination was not determined when he left Berea."[26] In that event, they would also have been ignorant of the means of travel to be used. The decision to go by sea, if that was the way they went, would have been confirmed at once if a ship was available at Dium. The somewhat different strategy employed by Paul at Thessalonica and Berea in his not waiting until physical violence forced his departure, but moving forward as soon as it was threatened, probably developed from fear that he would be killed by his bitter enemies; and certainly it was protection against that very thing which prompted the brethren to accompany Paul wherever he went. McGarvey also agreed with the view that the exact destination of Paul and the means of his reaching it had not been fully formulated when they left Berea, and “The decision that he should sail to Athens made it necessary for him to send back word to Silas and Timothy."[27]J.R. Dummelow traced the movements of Silas and Timothy thus: “As per instructions, they joined Paul in Athens; but, filled with anxiety for the churches, he promptly sent them back, Timothy to Thessalonia and Silas to Philippi."[28] When they returned to Athens, they found Paul had gone on to Corinth, where they rejoined him (Acts 18:5 <>). See 1 Thessalonians 3:1 . Hervey concurred in this explanation.[29][24] J. R. Dummelow, op. cit., p. 841. [25] Don DeWelt, Acts Made Actual (Joplin, Missouri: College Press, 1958), p. 236. [26] Robert Milligan, Analysis of the New Testament (Cincinnati, Ohio: Bosworth, Chase and Hall, Publishers, 1874), p. 376. [27] J. W. McGarvey, op. cit., p. 116. [28] J. R. Dummelow, op. cit., p. 841. [29] A. C. Hervey, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans, Publishers, 1950), Vol. 18, 2p. 59. Verse 16 Now while Paul waited for them in Athens, his spirit was provoked within him as he beheld the city full of idols.How differently the great apostle viewed Athens, when contrasted with the attitude of the ordinary tourist who would have been enraptured by the magnificent architecture and artistic glory of the city. This great citadel of Gentile intellectualism was, in Paul’s view, a pile of idols; and his holy heart was filled with indignation. However, “On this account, Paul did not seize an axe and destroy the images of the gods, and the altars, like the iconoclastic Puritans."[30] Paul was not concerned with removing the idolatrous art from the city, but with removing the worship of idols from men’s hearts. “Petronius satirically said that it was easier to find a god than a man in Athens; and Xenophon called Athens one great altar to the gods."[31] It was a situation to arouse indignation in any spiritual person. Here in the great pagan, metropolitan Athens, Paul found a disgusting confirmation of what he already knew, namely, that “The world through its wisdom knew not God” . [30] John Peter Lange, op. cit., p. 328. [31] H. Leo Boles, Commentary on the Acts (Nashville: Gospel Advocate Company, 1953), p. 276. Verse 17 So he reasoned in the synagogue with the Jews and the devout persons, and in the marketplace every day with them that met him.As Bruce put it, “Paul was not the kind of man who could take a complete holiday from the main business of his life."[32] While he waited for the return of Silas and Timothy, he preached the gospel, just as he did always, “to the Jew first, and also to the Greek.” ENDNOTE: [32] F. F. Bruce, op. cit., p. 349. Verse 18 And certain also of the Epicurean and Stoic philosophers encountered him. And some said, What would this babbler say? others, He seemeth to be a setter forth of strange gods: because he preached Jesus and the resurrection.Epicurean and Stoic philosophers … In Athens there were: (1) the Academy of Plato, (2) the Lyceum of Aristotle, (3) the Porch of Zeno, and (4) the Garden of Epicurus. Followers of Zeno, called Stoics, took their name from “Stoa,” the Greek name of the painted porch where he taught. The groups mentioned here by Luke were the most powerful and popular at that time. The Stoics believed that the good life was obtained through resignation and the pursuit of what they thought was virtue, glorifying human reason and self-sufficiency. The Epicureans made pleasure the end and all of human existence. Both philosophies, however, were outcroppings of a single basic error, that of the deification of humanity, an error that blinds the present generation no less than theirs. As Ramsay noted: Practically, both philosophies made man and not God the ruler of life; and this denial of divine government issued in making the city of philosophers also the city where idols were most numerous. Those who made light of God were willing to accept and recognize any number of gods.[33]Naturally, Paul’s preaching of Jesus Christ and the resurrection would have challenged and denied such philosophies. ENDNOTE: [33] Sir William M. Ramsay, op. cit., p. 195. Verse 19 And they took hold of him, and brought him unto the Areopagus, saying, May we know what this new teaching is, which is spoken by thee?Took hold of him … implies a friendly compulsion, not an arrest. There was, as yet, no appreciation for any truth Paul might declare; their judgment on that having already been uttered in Acts 17:18 <>, where they referred to him as a babbler, the word actually meaning “seed picker."[34] It had the meaning, as applied to Paul, of one who picks up bits and scraps of information and passes them off before others as learning. Their true purpose in bringing Paul to the Areopagus was that of curiosity seekers (see Acts 17:21 <>). ENDNOTE: [34] Orrin Root, Acts (Cincinnati, Ohio: Standard Publishing Company, 1966), p. 135. Verse 20 For thou bringest certain strange things to our ears: we would know therefore what these things mean. (Now all the Athenians and the strangers sojourning there spent their time in nothing else, but either to tell or to hear some new thing.)The Areopagus … “may stand either for the Hill of Mars, simply as a locality, or for the Court which sat there, the oldest and most revered tribunal in Athens."[35] It is likely that some of the members of the Court were there, perhaps many of them, when Paul spoke. Mars’ Hill … was named after the mythical god of war who “was tried here for murdering the son of Poseidon (Neptune) the sea-god, in one of the many squabbles of the gods."[36] A temple dedicated to Mars had been on this hill in very ancient times. Strange that the Prince of Peace should have been proclaimed on that ancient hill of the war god. Either to tell or to hear some new thing … This grave fault of the Athenian populace in regarding things simply for their novelty was denounced by their own greatest orator. “In his first Philippic, Demosthenes said that when they should have been up and doing, they went around asking, Is there any news?"[37][35] E. H. Plumptre, op., cit., p. 114. [36] Orrin Root, op. cit., p. 136. [37] A. C. Hervey, op. cit., p. 61. Verse 22 And Paul stood in the midst of the Areopagus and said, Ye men of Athens, in all things I perceive that ye are very religious.PAUL’S SPEECH ON MARS’ HILL Very religious … is an alternate meaning of “very superstitious,” as in the KJV; and, as Paul’s purpose at the outset was one of rapport with his hearers, the English Revised Version (1885) rendition is far preferable. Verse 23 For as I passed along, and observed the objects of your worship, I found an altar with the inscription TO AN UNKNOWN GOD. What therefore ye worship in ignorance, this I set forth unto you.Polytheism is here manifested in one of its most pitiful characteristics. Some poor worshiper, having placated all the gods that he knew, still felt no certainty or confidence, but went out and erected an altar to the god who was unknown. The proliferation of idols in Athens, coupled with the amazing example of it here, prompted Alexander Campbell to write: They had gone beyond their contemporaries in erecting an altar to “the unknown God.” … No other people or city had thus confessed their ignorance and their devotion. It was a grand conception to erect an altar to the GREAT UNKNOWN in the center of Greek civilization.[38]It was the inspired genius of Paul that seized upon such a circumstance and made the inscription the text of his address. That Paul should have placed a proper construction upon words which were obviously, in context, of pagan intention is remarkable. “Paul treats the worship of deities by pagans as a misdirected form of a natural and correct religious impulse."[39][38] Alexander Campbell, op. cit., p. 119. [39] Sir William M. Ramsay, op. cit., p. 197. Verse 24 The God that made the world and all things therein, he being Lord of heaven and earth, dwelleth not in temples made with hands. In this Paul proclaimed the unity and creative power of the one eternal and true God, hailing him as the Creator of all things and the Lord of heaven and earth alike. There was absolutely nothing of this concept in the Greek philosophies. Dwelleth not in temples made with hands … Paul who had learned from Stephen’s dying words that God’s true temple was not a physical house at all but a living community of believers in Christ (Acts 7:48 <>) first applied the words to the ornate temple of the Jews, a far greater temple than any in Athens; but here he applied the principle to the idol temples of Athens; they, even more than the temple of the Jews, failed of being suitable as a residence of God. Verse 25 Neither is he served by men’s hands, as though he needed anything, seeing he himself giveth to all life, and breath, and all things.Here God is proclaimed, not only as Creator of all things, but as also the sustainer of all things. Not the dumb idols of pagan history, but the living personal God; only he is a fit object of human worship. Those frivolous Athenians, intent on hearing some tantalizing new thought, were here treated to one of the most profound addresses ever uttered on earth, and one which most of them were extremely unworthy of hearing. Verse 26 And he made of one every nation of men to dwell on all the face of the earth, having determined their appointed seasons, and the bounds of their habitation.Wesley and others have supposed that Paul here referred merely to seasons of climate and to such natural boundaries as “mountains, seas, rivers, and the like”;[40] but we believe much more is intended, namely, that there is a providence with regard to races and nations of men. Certainly there was a providence in the ascendancy of Israel in the long pre-Christian ages; and there skill is, the continuity of the secular majority who rejected Christ until “the times of the Gentiles be fulfilled” being prophetically promised (Romans 11:25 <>), this fact alone demanding the view of a providence regarding Israel even at the present; and what is true of Israel is true of all. Made of one every nation … No matter how one reads it, whether “one race,” “one blood,” or “one family,” the meaning is the same: all men are descended from a single ancestor. “Eve was the mother of all living” (Genesis 3:20 <>); and the proof of this is evidenced by many things, one of these being the ability of a man of any race to provide a blood transfusion for a man of any other race. The oneness and brotherhood of the whole human race are affirmed here; and this was a principle as far above anything the Greek philosophers ever dreamed of as the sun in heaven is above the dwelling place of their gods on Mount Olympus. Of course, the physical oneness of all men is the unity in view here. Paul thus challenged the snobbishness of every major division of ancient civilization. The Jews classified all men as Jews and Gentiles; the Romans classified them citizens and non-citizens; and the Greeks viewed the whole world as either Greeks or barbarians. All of these classifications were the same, meaning " US and everyone else!” ENDNOTE: [40] John Wesley, op. cit., in loco. Verse 27 That they should seek God, if haply they might feel after him, though he is not far from each one of us.That they should seek God … The purpose of God’s exalting some races or nations for a season, and then debasing them and raising up others, is revealed as a device for bringing them to faith in God. Repeatedly throughout history, nations in the ascendancy forgot God and turned their backs upon his word; whereupon God cast them down and raised up others. We may only pray that America heeds this fact before it is too late. Not far from each one of us … As Plumptre noted: In this Paul taught the truth which the apostle John afterward proclaimed, that Christ is the “true Light that lighteth every man coming into the world."[41]ENDNOTE: [41] E. H. Plumptre, op. cit., p. 118. Verse 28 For in him we live, and move, and have our being; as certain even of your own poets have said, For we are also his offspring.The nearness of God to all, the fact of every man’s being “in him” as the basis even of physical life, and the truth that men are God’s offspring (in the spiritual sense) - all these things reveal conclusively that the earliest Christian conception of God was that of his being invisible, eternal, spiritual, omnipotent, omniscient, and ubiquitous. Therefore the postulations of the radical scholar John A. T. Robinson, as advocated in his book HONEST TO GOD in which he criticized the concept of “a three-story universe,” “God up there,” etc., denominating such absurdities as “the usual Christian conception” of such things, are themselves founded upon even a greater absurdity, namely, that any Christian familiar with the New Testament ever believed any such things. Moreover, his confession that he himself had long held to such naive views must be construed as the result of ignorance of the New Testament, or as a flat failure to be “honest to men!” in his book. As certain of your own poets have said … “These words are the first words of a hexameter found in Aratus, a Cecilian poet, whose poem antedates Christ some 270 years."[42]ENDNOTE: [42] Alexander Campbell, op. cit., p. 120. Verse 29 Being then the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and device of man.This struck squarely at the idols of Athens, making the whole proposition that an idol, in any sense whatever, could by any degree, even the least, represent deity or even suggest it, much less “remind one” of the Lord, a fallacy. “The spirit of Christianity and the spirit of figurative art are opposed, because art cannot free itself from sensuous associations."[43]How could any form of art, itself created by one who himself is but a creature, in any way suggest or represent the Creator? How can that which is static, dead, immobile, perishable and decaying be any proper reminder of the true and living God? For a whole chapter on the subject of images, see this writer’s work, THE TEN AND TODAY.[44][43] Henry Sloan Coffin, The Ten Commandments (New York: Hodder and Stoughton, George H. Doran Company, 1915), p. 39. [44] James Burton Coffman, The Ten Commandments (Abilene, Texas: ACU Press) pp. 30-38. Verse 30 The times of this ignorance therefore God overlooked; but now he commandeth men that they should all everywhere repent.This would have been a marvelous opportunity for Paul to expound salvation “by faith only” if he had ever believed or taught such a thing; but here he used “repent” in exactly the same manner as he often used “believe,” that is, as a synecdoche for all of the things required of the alien sinner, namely, faith, repentance and baptism. Note too that in the very strongest language possible repentance is set forth as invariably demanded and required of “all men everywhere.” God overlooked … This is very like the teaching Paul gave before the pagans of Lystra (Acts 14:16-18 <>), showing that the sophisticates in Athens were upon the same footing before God as the ignorant pagans of the outer provinces. There are a number of points in which Paul’s speech at Lystra and this one correspond to each other. Verse 31 Inasmuch as he hath appointed a day in which he will judge the world in righteousness by the man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.Appointed a day … This refers to the final judgment of all men, sometimes called the “Great White Throne Judgment,” but, in any case, the one and only judgment day mentioned in the New Testament. This is not the day of death, for “after this” cometh judgment (Hebrews 9:27 <>). Christ will preside over the Great Assize, rewarding all men according to the deeds done in the body. For more on the judgment, see my Commentary on Hebrews, Hebrews 6:2 <>; also my Commentary on Matthew, Matthew 12:41-42 <> and Matthew 25:30 <>. The fact of the judgment’s being scheduled for a day already “appointed” suggests that God has a timetable for the accomplishment of all things intended by his providing salvation for men. If this is the case, it will occur on time, exactly as scheduled; and the fullness of all God intended will be accomplished within the framework of time allowed for it. Assurance unto all men … In this is one of the great purposes of Christ’s death and resurrection. That God thus honored the Christ is intended as a means of assuring every man that God has the power to order and conduct just such a thing as the final judgment. Verse 32 Now when they heard of the resurrection of the dead, some mocked; but others said, We will hear thee concerning this yet again. Thus Paul went out from among them.Paul’s fearless proclamation of God’s absolute demand of universal repentance on the part of men, plus the reference to a final judgment in which the righteous shall be rewarded and the wicked punished, plus the additional fact that Jesus Christ will be the final judge of all who ever lived - these are considerations which must evoke awe, apprehension, and even terror when fully understood and contemplated by sinful men. There is therefore in such preaching a move to awaken fear in the hearts of sinners. As McGarvey said: The wicked man must be made afraid to continue in sin, before the goodness of God can lead him to repentance; and the preacher of the gospel who neglects to employ the thunders of this heavenly artillery not only fails to preach according to the divine model, but he will preach a feeble gospel that can never work deep-seated repentance.[45]Some of the Athenians mocked at the truth; but Paul never altered a word of it. He walked out of their presence. The mockers would reap what they sowed; the procrastinators never heard Paul again, as far as we know; but the vital nucleus of believers would continue to preach the divine wisdom in the center of Greek civilization.[46]Bruce commented that “Paul made few converts in Athens; and we are not told that he planted a church there."[47] However, Bruce himself admitted that Luke’s account of Paul’s speech at Athens is “a greatly shortened summary of his actual speech”;[48] and that’s being true suggests also that his account of the results is a token report of far more conversions than are given. Note the following verse: [45] J. W. McGarvey, op. cit., p. 129. [46] E. H. Trenchard, op. cit., p. 323. [47] F. F. Bruce, op. cit., p. 364. [48] Ibid., p. 362. Verse 34 But certain men clave unto him, and believed: among whom also was Dionysius the Areopagite, and a woman named Damaris, and others with them.De Welt reminded us that “History says that the church in Athens was one of the strongest congregations in the empire in the second and third centuries."[49] Lange also pointed out that “A Christian congregation in Athens flourished in an eminent degree."[50] Thus the historical record, as well as the mention of “certain men” and “others with them” in the verse before us points to a sufficient nucleus for the establishment of a strong congregation. Some scholars have a reason for belittling Paul’s accomplishments in Athens, because it fits into their theory that after Paul’s “failure” here, he shifted his preaching emphasis; but there is absolutely no evidence at all that Paul ever left off stressing such things as the unity of the living God, the brotherhood of man, the sin of idolatry, the doctrine of final judgment, the death, burial and resurrection of Christ, and the fact of Christ’s being the judge of all on the last day. All of these major Christian doctrines were expounded fully by Paul on this occasion. Dionysius the Areopagite … This man, according to Dummelow, Was a member of the court of the Areopagus. As all members of the Areopagus had passed through the office of Archon, Dionysius must have been of high social position.[51]Damaris … Her background is not given. There is no intimation that she was connected with the Areopagus in any manner; and the speculation of Bruce that she might “have been a God-fearer who heard him in the synagogue”[52] is not at all unlikely. Among those converted, it is also probable that Stephanas was one of them . Although he and his house were evidently residents of Corinth, the naming of them as “firstfruits of Achaia” would seem to indicate the fact of their being converted at Athens at the same time as the converts mentioned at the conclusion of this chapter. Any other view would be incompatible with the fact of Dionysius and Damaris also being among the “firstfruits,” which, it appears, they most certainly were. There was nothing unusual about people being converted at a place different from their normal residence, both Lydia and the Ethiopian eunuch being other examples of the same thing. ATHENSThere were four great contrasting cities dominating the four quadrants of the Roman Empire, Alexandria in Egypt, Jerusalem in Palestine, Athens in Greece, and Rome itself over all. The history of any one of these cities would be a history of Western civilization, this being especially true of Athens and Rome. No such history of Athens will be included, since so much is written and known of it throughout the world. It was the arrogant and sophisticated intellectual center of the whole empire; and the significant thing in this chapter is that Christianity was preached in the very eye of Greek culture, a culture which through absorption by Rome was destined to change the character of the whole empire. Even in such a center Christian truth was not without its fruit. Paul, not the philosophers, won that day in Athens. As Harrison declared: It has often been maintained that in Athens Paul attempted the intellectual approach and tried to be a philosopher among the philosophers, rather than preaching the simple gospel of Jesus Christ; but this is not a valid criticism.[53]Paul’s message in Athens was identical with what it was everywhere he taught, allowing, of course, a few skillful words introduced in a move to enlist the attention and support of his audience. The doctrine he taught regarding God, the judgment, and the resurrection of Christ was identical with Paul’s teaching everywhere. Regarding the insinuation that Paul’s intellectual approach was in any manner inadequate, it should be remembered that his epistle to the Romans is the most intellectual book ever written. In it Paul noted the intellectual objections to Christianity one by one, refuting them with a concise and unanswerable logic, and doing so in such an overwhelming and conclusive manner that none of the intellectuals of that day even dared to offer a rebuttal. His arguments are still valid after more than nineteen centuries, so valid in fact that it may be dogmatically affirmed that there are no intellectual objections to Christianity. [49] Don DeWelt, op. cit., p. 243. [50] John Peter Lange, op. cit., p. 331. [51] J. R. Dummelow, op. cit., p. 843. [52] F. F. Bruce, op. cit., p. 364. [53] Everett F. Harrison, op. cit., p. 449.

Questions by E.M. Zerr For Acts Chapter 171. At what city did Paul and Silas stop ? 2. What institution was here? 3. Tell what Paul’ s manner was. 4. Why reason out of the “ scriptures” ? 5. State the subject of this reasoning. 6. Do the “ scriptures” say anything about that? 7. Cite an instance. 8. Tell what effect Paul’ s preaching had. 9. What moved some Jews to oppose? 10. To whom did they resort in their conspiracy? 11. Why attack the home of Jason ? 12. Where did they take Jason? 13. State the charge they brought against him. 14. Was any part of this charge true? 15. What was now done with Paul and Silas? 16. Name their next stop. 17. How did the Bereans show their better breeding? 18. State results of Paul’ s preaching here. 19. From where did he have opposition? 20. Upon this what did Paul and his party do? 21. To what city did Paul go? 22. State orders the brethren took back to Berea. 23. What stirred the spirit of Paul ? 24. With whom did he dispute? 25. In what place did he have the disputes ? 26. In which place was this done daily ? 27. Why not daily in the synagogue? 28. Who encountered him? 29. What did some say he was setting forth? 30. On what did they base this idea? 31. To what place did they take him? 32. State the importance of this place. 33. Tell what information they asked of Paul. 34. How did Athenians spend their time ? 35. What had Paul perceived? 36. Tell what led him to this conclusion. 37. Whom did they worship ignorantly? 38. How can such worship be done? 39. Why does God not dwell in man made temples? 40. Why is he not worshipped by man’ s hands? 41. How many kinds of human blood? 42. Does this include all colors and races? 43. Where is man expected to dwell ? 44. What has been determined? 45. What should man seek and find ? 46. Name the sphere of man’ s life and action. 47. What authority does Paul cite to corroborate this? 48. Why not cite the scriptures as he usually did? 49. How being “ offspring of God” excludes use of gold 50. State God’ s former attitude toward ignorance? 51. What is it now? 52. How many judgment days appointed? 53. Who is the judge? 54. How has he been qualified ? 55. How did mention of this affect the hearers? 56. Was the speech wholly fruitless?

Acts 17:1

1 Act 17:1. Amphipolis and Apollonia were cities in Macedonia, but Paul did not pause for any work until he reached Thessalonica, another Macedonian city. The existence of a synagogue made it desirable to stop in this place.

Acts 17:2

2Act 17:2. Three sabbath days. The Jews would be engaged in their regu lar occupations through the week, and on the sabbath days they would assemble to hear the reading of the Scriptures. Paul based his reasoning on things written in that very book.

Acts 17:3

3Act 17:3. Thayer defines opening as follows: “To explain, expound,” and alleging is virtually the same, except that it is a somewhat closer application of the statements in the Old Testament. Paul showed these Jews that their own Scriptures set forth the doctrine that he was giving them, namely, the death and resurrection of Jesus (Psalms 16:8-10). Having proved by their own sacred writings that Jesus was to fulfill such predictions, he declared Him to be the Christ.

Acts 17:4

4Acts 17:4. Consorted means they associated with Paul and Silas because they believed their teaching. The devout Greeks were the ones religiously inclined, and chief women were the leading persons among the female sex.

Acts 17:5

5Acts 17:5. The original for lewd is defined “bad” and baser sort means the loafers around the markets. Such characters would be inclined toward the kind of service these envious Jews needed in their wicked plots. Paul and Silas were staying in the house of Jason (verse 7), but at the present time were not “at home.”

Acts 17:6

6Acts 17:6. Being disappointed at not finding the preachers, they took their spite out on Jason and other brethren by forcing them before the rulers of the city. Turned the world upside down was a reference to the success accomplished by Paul’s preaching.

Acts 17:7

7Acts 17:7. Whom Jason hath received was said as explanation for having him now in the presence of the rulers. Do contrary to the decree of Caesar was a false charge. Paul always taught obedience to the laws of the land, but he did not agree with the contentions of the Jews about the law of Moses.

Acts 17:8

8Acts 17:8. The rulers owed their official position to Caesar, and did not want any condition to arise that might endanger their place in the public affairs. That is why the report of the envious Jews troubled them and the people.

Acts 17:9

9Acts 17:9. Taken security denotes that they either required a deposit of money, or found some responsible person to stand good for their conduct toward the laws of the land. Such an arrangement would satisfy Caesar should he hear about the commotion in one of his provinces in Macedonia.

Acts 17:10

0Acts 17:10. When Paul was chased from one city to another he continued his work for Christ. Berea was another city of Macedonia and contained a synagogue.

Acts 17:11

1Act 17:11. Noble is from eugenes and it means of better breeding; more highly cultured. Such a character caused them to be more reasonable in their attitude toward the preaching of Paul and Silas. Instead of attacking them enviously, they investigated their claims by reading up on the subject. If the preachers made an argument based on the statements of the Old Testament, the Bereans looked into the book to see if they were telling the truth: that was fair for both speaker and hearer.

Acts 17:12

2Act 17:12. Finding that Paul was giving them the truth, many were made believers. Honorable is from which Thayer defines, “of good standing, honorable, influential, wealthy, respectable.” All classes need and are offered the benefits of the Gospel, but it is well to know that it found those who accepted it among the high ranks of society as well as the lower classes.

Acts 17:13

3Act 17:13. The envy of the Jews knew no bounds, so when they heard of the work of the Guspel at Berea they pursued the preachers there. Stirred up the people means they worked up a sentiment against Paul which cut off further opportunity for his work there.

Acts 17:14

4Acts 17:14. The feeling seemed to be more sharp against Paul than against Silas and Timotheus, so that he was induced to leave for other parts leaving them for the present.

Acts 17:15

5Acts 17:15. An escort of brethren went with Paul on his sea voyage until they came to Athens, which was the chief city of Greece, the province joining Macedonia on the south. From there they returned to Berea, taking back with them an order for Silas and Timotheus to come to Paul as soon as possible.

Acts 17:16

6Acts 17:16. Paul could not wait until Silas and Timotheus came to him when he saw the conditions. Given to idolatry is rendered “full of idols” in the margin, which is correct as may be seen by other verses it this chapter.

Acts 17:17

7Acts 17:17. Therefore is not a conclusion from the preceding verse because the synagogue was a meeting place of the Jews who were not idolaters. But the people in the market were a mixed group and contained idolaters. The verse means that Paul followed his usual practice of preaching the Gospel, first in the synagogue where he could meet the Jews, then in any other place where he could find some hearers.

Acts 17:18

8Acts 17:18. Athens was the chief city of Greece and the seat of learning and civilization for that province. Hence Paul would encounter various classes of citizens whose ears were alert for any literary or philosophical subject that might be introduced. The Epicureans were a class founded by Epicurus, who taught that fleshly pleasure should be the chief purpose of man on earth. The theory of the Stoicks was almost opposite of the Epicureans, but it was based chiefly on the supposed importance of philosophy. It is easy to see why both these groups would criticize the Gospel which seeks to find true pleasure in humble devotion to the risen Lord.

Acts 17:19

9Acts 17:19. Areopagus and Mars’ hill (verse 22) were names for the same place, which was the highest court in Athens in the days of the apostles. Not only were criminal cases tried in this court, but also any subject thought to affect the public welfare.

Acts 17:20

0Acts 17:20. Thus far there was nothing particularly objectionable to the Athenians in the teaching of Paul, but he had raised their curiosity by introducing a new subject, or one that was strange which means an outside or unknown (to them) matter. They told him they wished to know what it all meant.

Acts 17:21

1Act 17:21. The inspired writer throws in this verse by way of explanation of the curious inquiry of the people. Nothing was as exciting to them as the prospect of hearing something that had not been told them before. It will develop that what Paul had to offer the Athenians was new to them, but yet did not meet their demands that it must be something new along the lines of philosophy.

Acts 17:22

2Act 17:22. Paul was invited to speak before this highest court in Athens. His audience was composed of idolaters and various classes of philosophers and Greek statesmen. His introduction was not intended as a criticism but rather a friendly comment. The adverb too is not justified by the Greek original, for it does not have any separate word in the Greek at this place. It is a part of the original for superstitious, so the phrase too superstitious should be rendered “very religious.” This extensive religious attitude was indicated by the presence of so many idols or altars. (See verse 16.)

Acts 17:23

3Act 17:23. Paul had not seen them engaging in their idolatrous services. Devotions is from SEBASMA which Thayer defines, “whatever is religiously honored, an object of worship.” An altar was an elevated place on which to offer sacrifices. Among the places Paul saw was one that had an inscription written upon it which read to the unknown god. The occasion for such an altar is explained by Horne, Introduction, Volume 1, Page 90, as follows: “The Athenians, being afflicted with a pestilence, invited Epimenides to lustrate [purify with sacrifice] their city. The method adopted by him was, to carry several sheep to the Areo-pagus, whence they were left to wander as they pleased, under the observation of persons to attend them.

As each sheep lay down, it was sacrificed on the spot to the propitious [gracious] God. By this ceremony, it is said, the deity was satisfied; but as it was still unknown what deity was gracious, an altar was erected to the unknown God on every spot where a sheep had been sacrificed.” It is not known just what actually took place, but since all blessings come from the true God, if any miraculous cure was bestowed upon the community, it was through the goodness of Him; hence the Athenians ignorantly gave the credit for their great blessing to the right One, whose existence and power Paul declared unto them. These idolaters actually did worship the true God though ignorantly. (See the note at Matthew 2:2 on worship.)

Acts 17:24

4Acts 17:24. The God who made everything in the universe could not be expected to dwell (be confined) in manmade temples, and certainly not in as small and lifeless a thing as an altar of earth or stone, such as the Athenians had erected for the purpose.

Acts 17:25

5Acts 17:25. The Athenians offered their worship to God in connection with a supposed case of healing, hence Paul selected a word from their vocabulary that pertains to the art of medicine and healing. Worship in this passage is from which Thayer defines, “to heal, cure, restore to health.” The word also means “to serve,” but Paul used it in the first sense because the Athenians were worshiping God (unknowingly) in connection with their experience in the healing of the epidemic. Since God is the source of all the creatures of life and health, it would be foolish for such to think they could grant healing to Him through the works of their hands.

Acts 17:26

6Acts 17:26. One blood. The Lord said that the blood is the life of all flesh (Leviticus 17:14), and God is the creator of all flesh. The conclusion is that all life originated with Him, therefore it is foolish to think that he can be represented by objects made of metal or stone. Determined the times before appointed. Not that the moral conduct of man has been predetermined by the Lord regardless of his own will, for that would rule out any human responsibility. But the statement just means that the universe did not come “by chance,” but was the intelligent work of God, who did set a boundary to the habitation of man which is the face of the earth.

Acts 17:27

7Acts 17:27. This restricted location for man’s habitation away from the visible presence of God made it necessary that they seek the Lord. If haply, etc., is said in the sense as if it said, “with the intent that man would seek or feel after the invisible God and succeed in finding Him through the evidence shown in chapter 14:17.”

Acts 17:28

8Acts 17:28. If we live in Him with all our activities of life, it follows that He is greater than any of us or anything that we can make, which is another argument against man-made images of God. Making reference to their own heathen poets was good psychology. They would be bound to accept their own authors, and finding that they taught the same things as Paul, it would incline them to think favorably of the statements of the apostle. Chief of the quotations was the one that spoke of man as the offspring of God.

Acts 17:29

9Acts 17:29. It would be inconsistent to think that living, intelligent beings like men could be the offspring of a God who was represented by objects made of stone or metal.

Acts 17:30

0Acts 17:30. Winked at is from HUPER-EIDON which Thayer defines, “to overlook, take no notice of, not attend to.” The heathen in times past did not have the complete information that was to be given the whole world through the Gospel, hence God did not hold them to strict account. That leniency was to end with the period of the law of Christ, and all men were then required to come to repentance. (See 2 Peter 3:9.)

Acts 17:31

1Act 17:31. Appointed a day but not a “date.” If God has predetermined just when the judgment day is come, it must be learned from some passage other than this one. It means only that God has made an appointment with the risen One to be the judge of the people of the world whenever the proper day arrives. By raising Jesus from the dead, God not only proved that He is able to manage “all things after the counsel of his own will” (Ephesians 1:11), but gave notice that all must meet the risen Jesus as the Judge.

Acts 17:32

2Act 17:32. The Athenians were interested in philosophical subjects only, as they regarded them, and the resurrection from the dead did not come under that classification in their estimation. Some of them made fun of the matter, but others were a little more polite and promised to give it their attention at some other time.

Acts 17:33

3Act 17:33. Paul did not take their promise seriously, but departed from the court and went elsewhere in the city.

Acts 17:34

4Acts 17:34. The preaching of Paul was not an entire failure as to results, for one member of the Aeropagite court became a believer, also some private persons.