|
ACTS
The continued Life of Jesus
through the Apostles
CHAPTER SEVENTEEN
"The Unknown God"
Key Verse = Acts 17:27
Acts 17:1
| From the
NKJV |
From the
Peshitta |
|
(1) Now when they had passed
through Amphipolis and Apollonia, they came to Thessalonica, where
there was a synagogue of the Jews. |
|
|
Then they passed by the cities of
Amphipolis and Apollonia, and came to Thessalonica, where there was
a synagogue of the Jews. |
|
|
Amphipolis
Amphipolis
was the capital of the eastern province of
Macedonia. It was originally a colony of the Athenians, but under the
Romans it was made the capital of that part of Macedonia. It was near to
Thrace, and was situated not far from the mouth of the river Strymon,
which flowed around the city, and thus occasioned its name.
It stands in a pass which Traverses the mountains bordering the Strymonic
Gulf, and it commands the only easy communication from the coast of that
gulf into the great Macedonian plains, which extend, for 60 miles, from
beyond Meleniko to Philippi.
Apollonia
This city was situated between Amphipolis and
Thessalonica, and was formerly much celebrated for its trade.
Thessalonica
The distances
laid down in the Itineraries in regard to these places are as follows:
| Philippi to Amphipolis, 33 miles |
| Amphipolis to Apollonia, 30 miles |
| Apollonia to Thessalonica, 37 miles |
These distances are evidently such as might have been traversed each in
one day; and since nothing is said of any delay on the road, but
everything to imply that the journey was rapid, we conclude (unless,
indeed, their recent sufferings made rapid traveling impossible) that Paul
and Silas rested one night at each of the intermediate places, and thus
our notice of their journey is divided into three parts.
(from Barnes' Notes, Electronic Database Copyright © 1997, 2003, 2005,
2006 by Biblesoft, Inc. All rights reserved.)
The road (Via Egnatia
16:9,12) continued further westward into Illyricum
(Romans 15:19), but Acts reports only Paul's turn to the south, off this
road, to Berea (17:10). Roads were usually
no more than twenty feet wide, but they were better and safer than most
European roads before 1850, and especially inviting to those who traveled
on foot or with donkeys or mules.
(from IVP Bible Background Commentary: New Testament by Craig S. Keener
Copyright © 1993 by Craig S. Keener. Published by InterVarsity Press. All
rights reserved.)
Following the famous Egnatian Way, Paul and Silas went 100 miles from
Philippi to Thessalonica. (Timothy is not mentioned again until
Acts 17:14, so he may have remained in
Philippi.) As far as we can tell, they did not pause to minister in either
Amphipolis or Apollonia. Perhaps there were no synagogues in those cities,
and Paul certainly expected the new believers in Philippi to carry the
message to their neighbors. It was Paul's policy to minister in the larger
cities and make them centers for evangelizing a whole district (see Acts
19:10,26; and 1 Thessalonians 1:8 "For from you the word of the Lord
has sounded forth, not only in Macedonia and Achaia, but also in every
place.").
(from The Bible Exposition Commentary. Copyright © 1989 by Chariot Victor
Publishing, and imprint of
Cook Communication Ministries. All rights
reserved. Used by permission.)
Thessalonica was a seaport of the second part of
Macedonia.
| (1) |
It is situated at the head of the Bay Thermaicus. |
| (2) |
It was made
the capital of the second division of Macedonia by Aemilius Paulus, when
he divided the country into four districts. |
| (3) |
It was formerly called Therma,
but afterward received the name of Thessalonica, either from Cassander, in
honor of his wife Thessalonica, the daughter of Philip, or in honor
of a victory which Philip obtained over the armies of Thessaly. |
| (4) |
It was
inhabited by Greeks, Romans, and Jews. It is now called Saloniki, and,
from its situation, must always be a place of commercial importance. |
| (5) |
It is
situated on the inner bend of the Thermaic Gulf, halfway between the
Adriatic and the Hellespont, on the sea margin of a vast plain,
watered by several rivers, and was evidently designed for a
commercial emporium. |
| (6) |
It has a population at present of
60,000 or 70,000, about half of whom are Jews. They are said to have
36 synagogues, "none of them remarkable for their neatness or
elegance of style." |
| (7) |
In this place a church was
collected, to which Paul afterward addressed the two epistles to the
Thessalonians. |
(from Barnes' Notes, Electronic Database Copyright © 1997, 2003, 2005,
2006 by Biblesoft, Inc. All rights reserved.)
A city on the Thermaic Gulf, now called the Gulf of Salonika. The city was
first called Therem, or Therma, “hot spring;” but Cassander, one of the
successors of Alexander the Great, made it his residence and renamed it
Thessalonica, after his wife Thessalonike. Under the Romans it was the
capital of the 2nd district out of the 4 into which they had divided
Macedonia. It was a military and commercial station on the Via Egnatia
(the road from Italy to Asia). Fronting the sea, built in successive tiers
upon a steep, rocky ascent, it was a beautiful city; and, under the
Romans, a populous and wealthy commercial center. Attracted by the great
advantages for trade, the number of Jews was large. Today the city is
called Salonika, and is still one of the most flourishing cities of the
Turkish Empire.
A Synagogue
Greek: where was THE synagogue hee (NT: 3588)
sunagoogee (NT: 4864) of the Jews. It has been remarked by Grotius and Kuinoel that the article used here is emphatic, and denotes that there was
probably no synagogue at Amphipolis and Apollonia. This was the reason why
they passed through those places without making any delay.
From the
Amplified Bible
| (1) Now after [Paul and Silas] had passed
through Amphipolis and Apollonia, they came to Thessalonica, where
there was a synagogue of the Jews. |
Acts 17:2-4
| From the
NKJV |
From the
Peshitta |
|
(2) Then Paul, as his custom
was, went in to them, and for three Sabbaths reasoned with them from
the Scriptures, |
|
|
And Paul, as was his custom, went
in to join them, and for three Sabbaths he spoke to them from the
scriptures, |
|
|
(3) explaining and
demonstrating that the Christ had to suffer and rise again from the
dead, and saying, "This Jesus whom I preach to you is the Christ." |
|
|
Interpreting and proving that
Christ had to suffer and rise again from the dead; and that he is
the same Jesus Christ whom I preach to you. |
|
|
(4) And some of them were
persuaded; and a great multitude of the devout Greeks, and not a few
of the leading women, joined Paul and Silas. |
|
|
And some of them believed and
joined Paul and Silas; and many of them were Greeks who revered God,
and many of the were well known women, a goodly number. |
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His custom
Being an observant Jew, it was his usual practice to
attend synagogue, not an occasional event when it suited him.
Thessalonica's non-Greek religious importations included not only Judaism
but the Egyptian cult of Serapis and Isis. Paul had to be there
long enough to receive support from Philippi (Philippians 4:15-16 "For
even in Thessalonica you sent aid once and again for my necessities."), about
a hundred miles away; until then, his occupation, which would allow him to
set up shop in the agora, must have supported him (1 Thessalonians 2:9
" For you remember, brethren, our labor and toil; for laboring night
and day, that we might not be a burden to any of you,").
Four key words in Acts 17:2-3 describe Paul's approach to the synagogue
congregation.
| Reasoned |
dialegomai (NT:1256) |
First he reasoned, which means he
dialogued with them through questions and answers. |
| Explaining |
dianoigo (NT:1272) |
He explained ("opening") the Scriptures
to them. |
| Demonstrating |
paratithemi (NT:3908) |
He proved ("alleging") that Jesus
is indeed the Messiah. The word translated "demonstrating"
means "to lay down alongside, to prove by presenting the evidence." |
| Persuaded |
peitho (NT:3982) |
To convince (by argument, true or false). The apostle set before them one Old Testament Proof after
another that Jesus of Nazareth is Messiah God. |
(from The Bible Exposition Commentary. Copyright © 1989 by Chariot Victor
Publishing, and imprint of Cook Communication Ministries. All rights
reserved. Used by permission.)
Gave them drashot, literally, “lectured to them.” A drash or
drashah is, literally,
a “searching”; the word denotes a sermon, exegesis, exposition or homiletical interpretation of a text. The word “Midrash” is related. The
normal form for a drash in the midrashic period (100 B.C. to 500 C. E.)
was:
| (1) |
Introduction, consisting of a biblical
verse with illustrations and parables, leading up to - |
| (2) |
The particular text to be explained,
now expanded by stories, allegories and associations with other
texts, and |
| (3) |
Conclusion, consisting of exhortations
and words of comfort and ending with the Kaddish prayer (see
Mt
6:9-13 N). |
That Sha’ul Saul (Paul)
frequently used
Talmudic and midrashic thought patterns is illustrated by
Romans 10:5-13; 1 Corinthians 9:9-14; 2 Corinthians 3:3-18; Galatians
3:16, 4:22-31.
Christ had to suffer and rise again
There was a
fitness or necessity that the Messiah expected by the Jews, and predicted
in their Scriptures, should suffer. This point the Jews were
unwilling to admit; but it was essential to his argument in proving that
Jesus was the Messiah to show that it was foretold that he should die for
the sins of people.
Daniel 9:26
And after the sixty-two weeks
Messiah shall be cut off, but not for Himself; |
Isaiah 53:10,
11
Yet it pleased the Lord to bruise Him; He has put Him to
grief. When You make His soul an offering for sin, He shall
see His seed, He shall prolong His days, and the pleasure of
the Lord shall prosper in His hand. He shall see the labor of
His soul, and be satisfied. By His knowledge My righteous Servant
shall justify many, for He shall bear their iniquities.
|
1 Corinthians 15:3-5
For I delivered to you first of all that which I also received: that
Christ died for our sins according to the Scriptures, and
that He was buried, and that He rose again the third day
according to the Scriptures |
Psalms 16:10
For You will not leave my soul in Sheol, nor will You allow Your
Holy One to see corruption. |
Paul was careful to announce ("preach") the death and resurrection of
Jesus Christ, which is the message of the Gospel (1 Corinthians 15:1 ff).
In the sermons in Acts, you will find an emphasis on the Resurrection, for
the believers were called to be “witnesses of His resurrection" (Acts
1:21-22; 2:32;
3:15;
5:32).
| "Christianity is in its very essence a resurrection
religion," says Dr. John R. W. Stott. "The concept of resurrection
lies at its heart. If you remove it, Christianity is destroyed." |
As the result of three weeks' ministry, Paul saw a large
number of people believe, especially Greek proselytes and influential
women. Among the men were Aristarchus and Secundus, who later traveled
with Paul (Acts 20:4). Luke's phrase "not a few" (Acts 17:4,12) is one way
of saying, "It was a big crowd!"
This Jesus...is the Christ
The
arguments by which Paul probably proved that Jesus was the Messiah were:
| (1) |
That he corresponded with the
prophecies respecting him in the following particulars:
| (a) |
Micah 5:2 |
He was born at Bethlehem |
| (b) |
Genesis 49:10 |
He was of the tribe of Judah |
| (c) |
Isaiah 11:1,
10 |
He was descended from Jesse, and
of the royal line of David |
| (d) |
Daniel 9:24-27 |
He came at the time predicted |
| (e) |
Isaiah 53 |
His appearance, character, work,
etc., corresponded with the predictions |
|
| (2) |
His miracles proved that he was the
Messiah, for he professed to be, and God would not work a miracle to
confirm the claims of an impostor. |
| (3) |
For the same reason, his resurrection
from the dead proved that he was the Messiah. |
(from Barnes' Notes, Electronic Database Copyright © 1997, 2003, 2005,
2006 by Biblesoft, Inc. All rights reserved.)
Explaining and quoting passages to prove, literally, “opening up and
setting before them.” One hears opposition to “proof-texting,” a term that
means explaining and quoting Scripture passages in order to prove
something, just like Sha’ul. The main argument against proof-texting is
that it can be misused: passages can be quoted out of context or invested
with a meaning the author never intended. These are indeed abuses;
“nevertheless, God's firm foundation stands” (2 Timothy 2:19): when
passages are quoted with regard to context, with terms properly translated
and explained, and with account taken of the culture and background of the
author and his intended readers, the method is perfectly proper. It was
used by the rabbis throughout Jewish history, and it is reasonable to
suppose that Sha’ul's methods of using Scripture were well within Jewish
tradition.
The fact that the
Tanakh is cited some 695 times in the New
Testament shows that its writers were convinced that although God had done
something unique and radically new in Yeshua Jesus, the meaning of what he
had done could be adequately expressed only in relation to the Tanakh.
This conviction set the first believers to reading the Tanakh with new
eyes, which led to understanding how it relates to New Covenant truth. For
some purposes it was sufficient to refer generally to “the Scriptures” or
“the Tanakh” (e.g., 1 Corinthians 15:3-4 "according to the
Scriptures"); but frequently major events in
the life of Yeshua were related to individual texts. However, one seldom
finds in the New Testament the kind of far-fetched allegory common in
later rabbinic and Christian interpretation; and there is rarely the kind
of sustained verse-by-verse commentary on a Tanakh passage that can be
found already at Qumran and later in both Jewish and Christian traditions
(but
John 3:7-4:11 has this character).
In conclusion, what is seen in the New Testament is individual verses used
with restraint to express the writers' underlying confidence that Yeshua
the Messiah's coming is central to fulfilling God's purposes for Israel
and the world. The Messiah had to suffer and rise again from the dead.
Sha’ul had to show this from the Tanakh, e.g., from
Isaiah 52:13-53:12 and
Psalm 16:8-11 (see 1 Corinthians 15:3-4&N), because the Jewish people were
expecting that the first and most important act of the Messiah would be
political liberation (1:6-7&N). The first task was to
re-order Jewish expectations. The second, here, is to show that these new
expectations are fulfilled in Yeshua.
(from Jewish New Testament Commentary Copyright © 1992 by David H. Stern.
All rights reserved. Used by permission.)
Some were persuaded = Jews
Some of the Jews were persuaded and threw in their lot with Sha’ul
(Saul) and Sila (Silas). The normal consequence of trusting Yeshua is to
remain in fellowship with those who led you to faith. Sha’ul and Sila,
unlike many of today's evangelists, never left new believers to flounder
for themselves; and we are not told of new believers who went off by
themselves, eschewing the company of other members of the Body.
(from Jewish New Testament Commentary Copyright © 1992 by David H. Stern.
All rights reserved. Used by
permission.)
Note: You will notice that the Jewish New Testament Commentary uses Hebrew
names instead of our English.
Paul the Learner
A great multitude = Greeks
Religious Greeks; or, of those who worshipped God. Those are denoted
who had renounced the worship of idols, and who attended on the worship of
the synagogue, but who were not fully admitted to the privileges of Jewish
proselytes. They were called, by the Jews, proselytes of the gate.
Not a few = Influential Women
Macedonian women had earlier gained a reputation for their
influence, which they probably still exercised in this period. As patrons
within church or synagogue, upper-class women could also enjoy higher
status than was available to them in society at large due to their gender.
Social conditions thus made it easier for well-to-do women than for men to
convert.
(From IVP Bible Background Commentary: New Testament by Craig S. Keener
Copyright © 1993 by Craig S. Keener. Published by
InterVarsity Press. All
rights reserved.)
HISTORICAL OUTLOOK FROM 400 A. D. BY ARCHBISHOP JOHN CHRYSOSTOM
Homily 37 - Acts 17:1, 2, 3
Again they haste past the small cities, and press on to the greater ones,
since from those. the word was to flow as from a fountain into the
neighboring cities. "And Paul, as his manner was, went into the synagogue
of the Jews." Although he had said, "We turn to the Gentiles" (ch. 13:46),
he did not leave these alone: such was the longing affection he had
towards them. For hear him saying, "Brethren, my heart's desire and prayer
to God for Israel is, that they might be saved" (Romans 10:1): and, "I
wished myself accursed from Christ for my brethren." (Romans 9:3.) But he
did this because of God's promise and the glory: and this, that it might
not be a cause of offence to the Gentiles. "Opening," it says, "from the
Scriptures, he reasoned with them for three Sabbaths, putting before them
that the Christ must suffer." Do thou mark how before all other things he
preaches the Passion: so little were they ashamed of it, knowing it to be
the cause of salvation. "And some of them believed, and consorted with
Paul and Silas; and of the devout Greeks a great multitude, and of the
chief women not a few." (v. 4.) (Chrysostom) |
Homily 37 - Acts 17:1, 2, 3, 4, 5
(Recapitulation.) "Three sabbath-days," it says, being the time when they
had leisure from work, "he reasoned with them, opening out of the
Scriptures" (v. 2): for so used Christ also to do: as on many occasions we
find Him reasoning from the Scriptures, and not on all occasions (urging
men) by miracles. Because to this indeed they stood in a posture of
hostility, calling them deceivers and jugglers; but he that persuades men
by reasons from the Scriptures, is not liable to this imputation. And on
many occasions we find (Paul) to have convinced men simply by force of
teaching: and in Antioch "the whole city was gathered together" (ch.
13:44): so great a thing is this also, for indeed this itself is no small
miracle, nay, it is even a very great one. |
| And that they might not think that they did it all by their own strength,
but rather that God permitted it, two things resulted, namely, "Some of
them were persuaded," etc. "And of devout Greeks a great multitude, and of
the chief women not a few :" but those others did the contrary: "the Jews
moved with envy," etc. (v. 4, 5) and, from the fact that the being called
was itself a matter of God's fore-ordering, they neither thought great
things of themselves as if the triumph were their own, nor were terrified
as being responsible (for all). But how comes it that he said, "That we
should go unto the heathen, and they unto the circumcision" (Galatians
2:9), and yet discoursed to the Jews? He did this as a thing over and
above. For he did other things also more than he was obliged. |
| For instance, Christ ordained that they should "live by the Gospel" (1
Corinthians 9:14; 1:17), but our Apostle did it not: Christ sent him not
to baptize, yet he did baptize. Mark how he was equal to all. Peter to the
circumcision, he to the Gentiles, to the greater part. Since if it was
necessary for him to discourse to Jews, how said he again: "For He that
wrought effectually in him toward the circumcision, the same was mighty
also in me toward the Gentiles" (Galatians 2:8)? In the same way as those
Apostles also had interrelation with the Gentiles, though they had been
set apart for the circumcision, so likewise did our Apostle. The more part
of his work indeed was with the Gentiles: still he did not neglect the
Jews either, that they might not seem to be severed from them. |
| And how was it, you will ask, that he entered in the first place into the
synagogues, as if this were his leading object? True; but he persuaded the
Gentiles through the Jews, and from the things which he discoursed of to
the Jews. And he knew, that this was most suitable for the Gentiles, and
most conducive to belief. Therefore he says: "Inasmuch as I am the Apostle
of the Gentiles." (Romans 11:13.) And his Epistles too all fight against
the Jews.-That the Christ," he says, "must needs have suffered." (v. 3.)
If there was a necessity for His suffering, there was assuredly. a
necessity for His rising again: for the former was far more wonderful than
the latter. For if He gave Him up to death Who had done no wrong, much
rather did He raise Him up again. "But the Jews which believed not took
unto them certain of the baser sort, and set all the city on an uproar”
(v. 5). |
(from Nicene and Post-Nicene Fathers, Series 1, Volume 11, PC Study
Bible formatted electronic database
Copyright © 2003, 2006 by Biblesoft, Inc. All rights reserved.)
From the Amplified Bible
(2) And Paul entered, as he usually did, and
for three Sabbaths he reasoned and argued with them from the
Scriptures,
(3) Explaining [them] and [quoting passages] setting forth and
proving that it was necessary for the Christ to suffer and to rise
from the dead, and saying, This Jesus, Whom I proclaim to you, is
the Christ (the Messiah).
(4) And some of them [accordingly] were induced to believe and
associated themselves with Paul and Silas, as did a great number of
the devout Greeks and not a few of the leading women. |
Acts 17:5
| From the
NKJV |
From the
Peshitta |
|
(5) But the Jews who were
not persuaded, becoming envious, took some of the evil men from the
marketplace, and gathering a mob, set all the city in an uproar and
attacked the house of Jason, and sought to bring them out to the
people. |
|
|
But the Jews, being jealous,
secured a band of bad men from the streets of the city and formed a
great mob, who caused disturbances in the city, and who came and
assaulted the house of Jason and sought to bring them out from it
and deliver them to the mob. |
|
|
Becoming envious
That they made so many converts, and met with such success.
Evil men
The Greek is, "And having taken
certain wicked people of those who were about the forum," or market-place.
The forum, or market-place, was the place where the idle assembled, and
where those were gathered together that wished to be employed,
Matt 20:3.
Many of these would be of abandoned character, the idle, the dissipated,
and the worthless, and, therefore, just the materials for a mob. It does
not appear that they felt any particular interest in the subject; but they
were, like other mobs, easily excited, and urged on to any acts of
violence.
The idle unemployed of the marketplace could be stirred to mob
action, as other ancient examples attest. Jewish inhabitants were a small
minority in Thessalonica, so those Jews whom Paul did not persuade (v. 4)
would need help to oppose Paul effectively. "The people" (KJV,
NASB,
TEV)
means the citizen body (cf. "assembly" -
NRSV); as a "free city," Thessalonica's gathered citizen body
performed judicial functions.
(from IVP Bible Background Commentary: New Testament by Craig S. Keener
Copyright © 1993 by Craig S.
Keener. Published by InterVarsity Press. All rights reserved.)
The pretence on which the mob was excited was, that they had everywhere
produced disturbance, and that they violated the laws of the Roman
emperor, Acts 17:6-7. It may be observed, however, that a mob usually
regards very little the cause in which they are engaged. They may be
roused either for or against religion, and become as full of zeal for the
insulted honor of religion as against it. The profane, the worthless, and
the abandoned thus often become violently enraged for the honor of
religion, and full of indignation and tumult against those who are accused
of violating public peace and order.
(from Barnes' Notes, Electronic Database Copyright © 1997, 2003, 2005,
2006 by Biblesoft, Inc. All rights
reserved.)
House of Jason
Where Paul and Silas were, Acts 17:7. Jason
appears to have been a relative of Paul, and for this reason it was
probable that he lodged with him, Rom 16:21.
Jason was probably Jewish, for Sha’ul and Sila would not have needlessly
offended the Jewish community by lodging with a Gentile. Many
Greek-speaking Jews had Greek names; see
13:9. In his commentary I. Howard
Marshall speculates (ad loc.) that if he was Jewish, “his Jewish name may
have been Joshua, with Jason as a somewhat similar-sounding Greek name for
use in a Greek environment.” Like thinking prevails in today's Jewish
Diaspora: Hebrew and local-language names are often chosen to resemble
each other, e.g., Bruce and Baruch. Josephus writes of a 2nd -century B.C.E. Cohen gadol, Joshua, who “changed his name to Jason” (Antiquities
of the Jews 12:5:1).
(from Jewish New Testament Commentary Copyright © 1992 by David H. Stern.
All rights reserved. Used by
permission.)
He appears to be the same as Paul's kinsman of that name, to whom, in his
Epistle to the Romans (Romans 16:21), he sends salutation; and as that
name (as Grotius remarks) was sometimes used as a Greek form of the word
Joshua, he was probably a Hellenistic Jew. At all events, he must have
been among the converts of Thessalonica.
(from Jamieson, Fausset, and Brown Commentary, Electronic Database.
Copyright © 1997, 2003, 2005, 2006 by Biblesoft, Inc. All rights
reserved.)
From the Amplified Bible
| (5) But the unbelieving Jews were aroused to
jealousy, and, getting hold of some wicked men (ruffians and
rascals) and loungers in the marketplace, they gathered together a
mob, set the town in an uproar, and attacked the house of Jason,
seeking to bring [Paul and Silas] out to the people. |
Acts 17:6-9
| From the
NKJV |
From the
Peshitta |
|
(6) But when they did not
find them, they dragged Jason and some brethren to the rulers of the
city, crying out, "These who have turned the world upside down have
come here too. |
|
|
And when they failed to find them
there, they dragged forth Jason and the brethren who were there and
brought them before the authorities of the city, crying, These are
the men who have created disturbances throughout the world, and
behold, they have come here also, |
|
|
(7) Jason has harbored them,
and these are all acting contrary to the decrees of Caesar, saying
there is another king — Jesus." |
|
|
And Jason has welcomed them; and
all of them are against the decrees of Caesar, saying that there is
another king, Jesus. |
|
|
(8) And they troubled the
crowd and the rulers of the city when they heard these things. |
|
|
The authorities of the city and
all the people were alarmed when they heard these things. |
|
|
(9) So when they had taken
security from Jason and the rest, they let them go. |
|
|
So they took bail from Jason and
some of the brethren and then let them go. |
|
|
Rulers of the city
Luke uses the precise designation for Thessalonica's city officials, "politarchs," a term virtually restricted to Macedonia; there
were five or six in Paul's day. Rome gave them a free hand to run the
city, although they ultimately had to answer to Rome for inappropriate
actions. Evidence indicates that local officials in the eastern
Mediterranean were responsible for enforcing loyalty to Caesar.
They troubled the crowd
They excited the people to commotion and
alarm. The rulers feared the tumult that was excited, and the people
feared the Romans, when they heard the charge that there were rebels
against the government in their city. It does not appear that there was a
disposition in the rulers or the people to persecute the apostles; but
they were excited and alarmed by the representations of the Jews, and by
the mob that they had collected.
Security from Jason
This is an expression taken
from courts, and means that Jason and the other gave satisfaction to the
magistrates for the good conduct of Paul and Silas, or became responsible
for it. Whether it was by depositing a sum of money, and by thus giving
bail, is not quite clear. The sense is that they did it in accordance with
the Roman usages, and gave sufficient security for the good conduct of
Paul and Silas.
Heuman supposes that the pledge given was that they should
leave the city.
Michaelis thinks that they gave a pledge that they would
no more harbor them; but if they returned again to them, they would
deliver them to the magistrates.
Jason is held responsible for their actions and required to post bond for
them, as if they were members of his household. A fine was a lenient
penalty as far as Roman courts went, and a bond to curtail troublemakers
would not have been unusual. But given the charge (v. 7), had Paul himself
been caught, he might not have been so fortunate. The politarchs' decision would stand till they left office (cf.
1 Thessalonians 2:18).
(From IVP Bible Background Commentary: New Testament by Craig S. Keener
Copyright © 1993 by Craig S. Keener. Published by InterVarsity Press. All
rights reserved.)
From the Bible Exposition Commentary:
| The Jews wanted to drag the missionaries before
their city assembly, so they manufactured a riot to get the
attention of the magistrates. Unable to find the missionaries, the
mob seized Jason, host to Paul and his friends, and took him and
some of the believers instead. The Jews' accusations were similar to
the ones used at the trial of Jesus: disturbing the peace and
promoting treason (Luke
23:2). Their crime was that of "saying that there is another
king, one Jesus." |
| The Greek word translated "another" means "another
of a different kind," that is, a king unlike Caesar. When you
read Paul's two Thessalonian letters, you see the strong emphasis he
gave in Thessalonica on the kingship of Christ and the promise of
His return. Of course, our Lord's kingdom is neither political nor
"of this world" (John
18:36-37), but we cannot expect unsaved pagans to understand
this. |
The kingship of Jesus Christ is unlike that of the
rulers of this world.
| He conquers with ambassadors, not armies; |
| His weapons are truth and love. |
He brings men peace by upsetting the peace and turning things
upside down! he conquers through His cross where He died for a world
of lost sinners. He even died for His enemies! (Romans 5:6-10 "when
we were enemies, we were reconciled to God by the death of his Son") |
The mob was agitated because they could not find Paul and Silas, so they
settled for second best and obtained a peace bond against them. Jason had
to put up the money and guarantee that Paul and Silas would leave the city
and not return. It is possible that Jason was a relative of Paul's, which
would make the transaction even more meaningful (Romans 16:21). Paul saw
this prohibition as a device of Satan to hinder the work (1 Thessalonians
2:18 "Wherefore we would have come unto you, even I Paul, once
and again; but Satan hindered us."), but it certainly did not
hinder the Thessalonian church from "sounding out the word" and
winning the lost.
1 Thessalonians 1:6-9
You became imitators of us and of the Lord; in spite of severe
suffering, you welcomed the message with the joy given by the
Holy Spirit. And so you became a model to all the believers in
Macedonia and Achaia. The Lord's message rang out from you not
only in Macedonia and Achaia — your faith in God has become
known everywhere. Therefore we do not need to say anything
about it, for they themselves report what kind of reception
you gave us. They tell how you turned to God from idols to
serve the living and true God. |
|
(from The Bible Exposition Commentary. Copyright © 1989 by Chariot
Victor Publishing, and imprint of Cook Communication Ministries. All
rights reserved. Used by permission.)
Paul's work had not been in vain in Thessalonica (1 Thessalonians 1:7 f;
2:13,20). Paul loved the church here. Two of them, Aristarchus and
Secundus, will accompany him to Jerusalem (Acts 20:4) and Aristarchus will
go on with him to Rome (Acts 27:2). Plainly Paul and Silas had been in
hiding in Thessalonica and in real danger. After his departure severe
persecution came to the Christians in Thessalonica (1 Thessalonians 2:14;
3:1-5; 2 Thessalonians 1:6).
(from Robertson's Word Pictures in the New Testament, Electronic Database.
Copyright © 1997, 2003, 2005, 2006 by Biblesoft, Inc. Robertson's Word
Pictures in the New Testament. Copyright © 1985 by Broadman Press.)
From the Amplified Bible
(6) But when they failed to find them, they
dragged Jason and some of the brethren before the city authorities,
crying, These men who have turned the world upside down have come
here also,
(7) And Jason has received them to his house and privately
protected them! And they are all ignoring and acting contrary to the
decrees of Caesar, [actually] asserting that there is another king,
one Jesus!
(8) And both the crowd and the city authorities, on hearing
this, were irritated (stirred up and troubled).
(9) And when they had taken security [bail] from Jason and the
others, they let them go. |
Acts 17:10-12
| From the
NKJV |
From the
Peshitta |
|
(10) Then the brethren
immediately sent Paul and Silas away by night to Berea. When they
arrived, they went into the synagogue of the Jews. |
|
|
Then the brethren immediately sent
away Paul and Silas by night to the city of Berea; and when the
arrived there, they entered into the synagogue of the Jews. |
|
|
(11) These were more
fair-minded than those in Thessalonica, in that they received the
word with all readiness, and searched the Scriptures daily to find
out whether these things were so. |
|
|
For the Jews there were more
liberal than the Jews who were in Thessalonica, in that they gladly
heard the word daily and searched the scriptures to find out if
these things were so. |
|
|
(12) Therefore many of them
believed, and also not a few of the Greeks, prominent women as well
as men. |
|
|
And many of them believed; and of
the Greeks there were many men and notable women. |
|
|
Berea
The name meaning, "place of many waters."
The Via Egnatia (17:1) continued westward, but
the road south, to Greece,
led through Berea, sixty miles west of Thessalonica and the Via
Egnatia.
Sopater, one of Paul's companions belonged to this city, and his
conversion probably took place at this time (Acts 20:4). It is now called Verria.
(from Easton's Bible Dictionary, PC Study Bible formatted electronic
database Copyright © 2003, 2006 Biblesoft, Inc. All rights reserved.)
More fair-minded
Eugenesteroi (NT: 2104) This
literally means nobler by birth; descended from more illustrious
ancestors. But here the word is used to denote a quality of mind and
heart. They were more generous, liberal, and noble in their feelings; more
disposed to inquire candidly into the truth of the doctrines advanced by
Paul and Silas. It is always proof of a noble, liberal, and ingenuous
disposition to be willing to examine into the truth of any doctrine
presented. The writer refers here particularly to the Jews.
It was
a maxim among the Jews, that "none was of a noble spirit who did not
employ himself in the study of the law." It appears that the Bereans were
a better educated and more polished people than those at Thessalonica; in
consequence far from persecuting:
| 1. |
They heard the doctrine of the Gospel
attentively. |
| 2. |
They received this doctrine with
readiness of mind: when the evidence of its truth appeared to
them sufficiently convincing, they had too much dignity of mind to
refuse their assent, and too much ingenuousness to conceal their
approbation. |
| 3. |
They searched the Scriptures,
i.e. of the Old Testament, to see whether these things were so: to
see whether the promises and types corresponded with the alleged
fulfillment in the person, works, and sufferings of Jesus
Christ. |
| 4. |
They continued in this work;
they searched the Scriptures daily, whether those things were
so. |
(from Adam Clarke's Commentary, Electronic Database. Copyright © 1996,
2003, 2005, 2006 by Biblesoft, Inc. All rights reserved.)
Judaism regarded nobly those who checked everything against the
Scriptures and diligently listened to teachers; Greek philosophers
likewise praised those who listened attentively.
(from IVP Bible Background Commentary: New Testament by Craig S. Keener
Copyright © 1993 by Craig S. Keener. Published by InterVarsity Press. All
rights reserved.)
They listened attentively and respectfully to
the gospel. They did not reject and spurn it as unworthy of examination.
This is the first particular in which they were nobler than those in
Thessalonica.
The apostles always affirmed that the doctrines which they
maintained respecting the Messiah were in accordance with the Jewish
scriptures. The Bereans made diligent and earnest inquiry in respect to
this, and were willing to ascertain the truth. Not only on the Sabbath, and in the synagogue, but they made it a
daily employment.
The Old Testament they
received as the standard of truth, and whatever could be shown to be in
accordance with that, they received. On this verse we may remark:
| (1) |
That it is proof of true nobleness and
liberality of mind to be willing to examine the proofs of the truth
of religion.
| What the friends of Christianity have had
most cause to lament and regret is, that so many are unwilling
to examine its claims; that they spurn it as unworthy of
serious thought, and condemn it without hearing. |
|
| (2) |
The Scriptures should be examined
daily.
| If we wish to arrive at the truth, they
should be the object of constant study. That man has very
little reason to expect that he will grow in knowledge and
grace who does not peruse, with candor and with prayer, a
portion of the Bible every day. |
|
| (3) |
The constant searching of the
Scriptures is the best way to keep the mind from error.
| He who does not do it daily may expect to "be
carried about with every wind of doctrine," and to have no
settled opinions. |
|
| (4) |
The preaching of ministers should be
examined by the Scriptures.
| Their doctrines are of no value unless they
accord with the Bible. Every preacher should expect his
doctrines to be examined in this way, and to be rejected if
they are not in accordance with the Word of God. The church,
in proportion to its increase in purity and knowledge, will
feel this more and more; and it is an indication of advance in
piety when people are increasingly disposed to examine
everything by the Bible. |
|
(from Barnes' Notes, Electronic Database Copyright © 1997, 2003, 2005,
2006 by Biblesoft, Inc. All rights reserved.)
Many of them believed
As the result of their examination. This
result will commonly follow when people search the Scriptures. Much is
gained when people can be induced to examine the Bible. We may commonly
take it for granted that such an examination will result in their
conviction of the truth. The most prominent and usual cause of infidelity
is found in the fact that people will not investigate the Scriptures. Many
infidels have confessed that they had never carefully read the New
Testament. Thomas Paine confessed that he wrote the first part of the Age
of Reason without having a Bible at hand, and without its being possible
to procure one where he then was (in Paris).
| "I had," says he, "neither Bible nor Testament to
refer to, though I was writing against both;" (Age of Reason, p. 65,
ed. 1831; also p. 33). |
None, it may safely be affirmed, have ever read the Scriptures with
candor, and with the true spirit of prayer, who have not been convinced of
the truth of Christianity, and been brought to submit their souls to its
influence and its consolations.
(from Barnes' Notes, Electronic Database Copyright © 1997, 2003, 2005,
2006 by Biblesoft, Inc. All rights reserved.)
The Jews - there were many that believed.
At Thessalonica there were only some of them that
believed (v. 4), but at Berea, where they
heard with unprejudiced minds, many believed, many more Jews
than at Thessalonica.
Note, God gives grace to those whom he first inclines to make a
diligent use of the means of grace, and particularly to search the
scriptures. |
The Greeks - the Gentiles - many believed,
| Both of the honorable women, the ladies of quality,
and of men not a few, men of the first rank, as should seem by their
being mentioned with the honorable women. The wives first embraced
the gospel, and then they persuaded their husbands to embrace it.
(1 Corinthians 7:16 For what knowest thou, O wife, but thou shalt save thy husband?) |
(from Matthew Henry's Commentary on the Whole Bible, PC Study Bible
Formatted Electronic Database Copyright © 2006 by Biblesoft, Inc. All
Rights reserved.)
Today such open-mindedness is similarly welcomed by Messianic Jews and is
praiseworthy. We are confident that when the Good News is given this sort
of a fair hearing, and the hearers rely on the facts, including the
Tanakh, to verify the message, the response today will often be like that
in Berea, where many Jewish people came to trust in Yeshua—a clear success
for Sha’ul's Jewish evangelism.
(from Jewish New Testament Commentary Copyright © 1992 by David H. Stern.
All rights reserved. Used by permission.)
From the Amplified Bible
(10) Now the brethren at once sent Paul and
Silas away by night to Beroea; and when they arrived, they entered
the synagogue of the Jews.
(11) Now these [Jews] were better disposed and more noble than
those in Thessalonica, for they were entirely ready and accepted and
welcomed the message [concerning the attainment through Christ of
eternal salvation in the kingdom of God] with inclination of mind
and eagerness, searching and examining the Scriptures daily to see
if these things were so.
(12) Many of them therefore became believers, together with
not a few prominent Greeks, women as well as men. |
Acts 17:13-15
| From the
NKJV |
From the
Peshitta |
|
(13) But when the Jews from
Thessalonica learned that the word of God was preached by Paul at
Berea, they came there also and stirred up the crowds. |
|
|
But when the Jews of Thessalonica
found out that the word of God was preached by Paul in the city of
Berea, they came there also, and ceased not to stir up and alarm the
people. |
|
|
(14) Then immediately the
brethren sent Paul away, to go to the sea; but both Silas and
Timothy remained there. |
|
|
Then the brethren sent Paul away
to go to the sea; but Silas and Timotheus remained in that city. |
|
|
(15) So those who conducted
Paul brought him to Athens; and receiving a command for Silas and
Timothy to come to him with all speed, they departed. |
|
|
And those who escorted Paul went
with him as far as the city of Athens; and when they were leaving
him, they received from him an epistle to Silas and Timotheus,
requesting them to come to him in haste. |
|
|
Stirred up the crowds
Saleuein (NT: 4531) denotes
properly "to agitate" or "excite," as the waves of the sea are agitated by
the wind. It is with great beauty used to denote the "agitation and
excitement of a popular tumult," from its resemblance to the troubled
waves of the ocean. The figure is often employed by the Classic writers,
and also occurs in the Scriptures. See Psalm 65:7;
Isaiah 17:12-13; Jeremiah
46:7-8.
(from Barnes' Notes, Electronic Database Copyright © 1997, 2003, 2005,
2006 by Biblesoft, Inc. All rights
reserved.)
Shaking the crowds like an earthquake (Acts
4:31 the same word - "saleuo" - was used there of the
earthquake) and disturbing like a tornado (Acts
17:8 the same word - "tarassoo;"
NT:5015, was used there). Success at
Thessalonica gave the rabbis confidence and courage. The attack was sharp
and swift. The Jews from Antioch
in Pisidia had likewise pursued Paul to Iconium and Lystra. How long Paul
had been in Berea Luke does not
say. But a church was established here which gave a good account of itself
later and sent a messenger (Acts
20:4) with their part of the collection to Jerusalem.
(from Robertson's Word Pictures in the New Testament, Electronic Database.
Copyright © 1997, 2003, 2005,
2006 by Biblesoft, Inc. Robertson's Word Pictures in the New Testament.
Copyright © 1985 by Broadman
Press.)
The brethren sent Paul away
It is not clear whether Paul went all the way to Athens by land or took
ship at Dium or Pydna, some
sixteen miles away, and sailed to Athens. Some even think that Paul gave
the Jews the slip and went all the
way by land when they expected him to go by sea. At any rate we know that
Paul was grieved to cut short his
work in Macedonia, probably not over six months in all, which had been so
fruitful in Philippi,
Thessalonica, and Berea.
(from Robertson's Word Pictures in the New Testament, Electronic Database.
Copyright © 1997, 2003, 2005,
2006 by Biblesoft, Inc. Robertson's Word Pictures in the New Testament.
Copyright © 1985 by Broadman
Press.)
Silas and Timothy remained at Berea to help establish the fledgling
church, while Paul went on south.
Whether Paul went to Athens by boat or by land is not known. In either
case some brothers
accompanied Paul to guarantee his safe arrival. Paul told the friends to
instruct Silas and Timothy to join
him in Athens as soon as possible. It is clear from 1 Thessalonians
3:1-2,6 that Silas and Timothy did rejoin Paul at Athens. Silas likewise
was commissioned by Paul to leave Athens and then meet him at Corinth (cf.
Acts 18:1-5).
Athens
46 miles east of Corinth,
Athens was situated 3 or 4 miles from the coast of the
Sardonic Gulf, though connected by a wall-enclosure with its seaport,
Piraeus. There were mainly five great centers of public attraction,
centers of renowned historic transactions:
| 1. |
The “Agora” or market, upon a low level
in a central locality – a place of concourse for traffic, for
worship, and for public discourse and discussion. (Mentioned in
vs. 17). |
| 2. |
The “Museum” upon a hill (south of the
Agora). |
| 3. |
The “Pnyx” an enclosed rocky eminence
(on the west side of the Agora) where political assemblages met. |
| 4. |
The “Acropolis” a towering
temple-crowned height on the east, with a table summit (1,000 by 500
feet), long appropriated to the structures and offices of worship. |
| 5. |
5. The Areopagus” or Mars Hill – so called from the legendary trial of
Mars. This was another separate rocky eminence (on the north of the Agora,
between the Pnyx and the Acropolis). A flight of 16 steps cut in the stone
led up from the Agora to the Areopagus. Here was the seat of the supreme
tribunal, which sentenced eminent State criminals, and adjudicated upon
questions of religion. |
Paul is probably here about
A.D. 50. Politically
Athens is no longer of importance when Paul comes though it is still the
university seat of the world with all its rich environment and traditions.
Rackham grows eloquent over Paul the Jew of Tarsus being in the city of
Pericles and Demosthenes, Socrates and Plate and Aristotle, Sophocles and
Euripides. In its Agora Socrates had taught, here was the Academy of
Plato, the Lyceum of Aristotle, the Porch of Zeno, the Garden of Epicurus.
Here men still talked about philosophy, poetry, politics, religion,
anything and everything. It was the art center of the world. The
Parthenon, the most beautiful of temples, crowned the Acropolis.
(from Robertson's Word Pictures in the New Testament, Electronic Database.
Copyright © 1997, 2003, 2005, 2006 by Biblesoft, Inc. Robertson's Word
Pictures in the New Testament. Copyright © 1985 by Broadman Press.)
Barnes' Notes:
| This was the first visit of Paul to this celebrated city;
and perhaps the first visit of a Christian minister. His success in this
city, for some cause, was not great, but his preaching was attended with
the conversion of some individuals. (See
Acts 17:34). Athens was the most
celebrated city of Greece, and was distinguished for the military talents,
the learning, the eloquence, and the politeness of its inhabitants. It was
founded by Cecrops and an Egyptian colony about 1556 years before the
Christian era. It was called "Athens" in honor of Minerva, who was chiefly
worshipped there, and to whom the city was dedicated. The city, at first,
was built on a rock in the midst of a spacious plain; but in process of
time the whole plain was covered with buildings, which were called the
lower city. No city of Greece, or of the ancient world, was so much
distinguished for philosophy, learning, and the arts. |
| The most celebrated warriors, poets, statesmen, and
philosophers were either born or flourished there. The most
celebrated models of architecture and statuary were there; and for
ages it held its preeminence in civilization, arts, and arms. |
| The city still exists, though it has been often
subject to the calamities of war, to a change of masters, and to the
moldering hand of time. It was twice burnt by the Persians;
destroyed by Philip II of Macedon; again by Sylla; was plundered by Tiberius; desolated
by the Goths in the reign of Claudius; and the whole territory ravaged and
ruined by Alarie. From the reign of Justinian to the thirteenth century
the city remained in obscurity, though it continued to be a town at the
head of a small state. It was seized by Omar, general of Muhammad the
Great, in 1455; was sacked by the Venetians in 1464; and was taken by the
Turks again in 1688. |
| In 1812 the population was 12,000; but it has since been desolated by the
sanguinary contests between the Turks and the Greeks, and left almost a
mass of ruins. It is now free; and efforts are making by Christians to
restore it to its former elevation in learning and importance, and to
impart to it the blessings of the Christian religion. In the revolutions
of ages it has been ordered that people should bear the torch of learning
to Athens from a land unknown to its ancient philosophers, and convey the
blessings of civilization to them by that gospel which in the time of Paul
they rejected and despised. |
(from Barnes' Notes, Electronic Database Copyright © 1997, 2003, 2005,
2006 by Biblesoft, Inc. All rights
reserved.)
From the Amplified Bible
(13) But when the Jews of Thessalonica
learned that the Word of God [concerning the attainment through
Christ of eternal salvation in the kingdom of God] was also preached
by Paul at Beroea, they came there too, disturbing and inciting the
masses.
(14) At once the brethren sent Paul off on his way to the sea,
but Silas and Timothy remained behind.
(15) Those who escorted Paul brought him as far as Athens; and
receiving instructions for Silas and Timothy that they should come
to him as soon as possible, they departed. |
Acts 17:16-17
| From the
NKJV |
From the
Peshitta |
|
(16) Now while Paul waited
for them at Athens, his spirit was provoked within him when he saw
that the city was given over to idols. |
|
|
Now while Paul waited for them at
Athens, he saw the whole city full of idols, and he murmured thereat
in his spirit. |
|
|
(17) Therefore he reasoned
in the synagogue with the Jews and with the Gentile worshipers, and
in the marketplace daily with those who happened to be there. |
|
|
And he spoke in the synagogue to
the Jews and to those who feared God, and in the market place daily
with them who were there. |
|
|
While Paul waited
He was waiting for Silas and Timothy.
How long he was there is not intimated; but
doubtless some time would elapse before they could arrive. In the meantime
Paul had ample opportunity to observe the state of the city.
Provoked
Paroxuno (NT:3947) to exasperate
The verb means "to spur," "to stir to anger."
Passive means "to be provoked, incensed."
The noun is rare and means "provocation" or "irritation."
Here the meaning is not that Paul is stimulated to preach but that he is
honestly angered by the idolatry.
(from Theological Dictionary of the New Testament, abridged edition,
Copyright © 1985 by
William B. Eerdmans Publishing Company. All rights reserved.)
Given over to idols
Kateidolos (NT: 2712). utterly idolatrous
The word, which occurs only here in the New Testament, and nowhere in
Classical Greek, means "full of idols." It applies to the city, not
to the inhabitants. "We learn from Pliny that at the time of Nero, Athens
contained over three thousand public statues, besides a countless number
of lesser images within the walls of private houses. Of this number the
great majority were statues of gods, demi-gods, or heroes. In one street
there stood before every house a square pillar carrying upon it a bust of
the god Hermes. Another street, named the Street of the Tripods, was lined
with tripods, dedicated by winners in the Greek national games, and
carrying each one an inscription to a deity. Every gateway and porch
carried its protecting god. Every street, every square, nay, every
purlieu, had its sanctuaries" (G. S. Davies, Paul in Greece).
(from Vincent's Word Studies in the New Testament, Electronic Database.
Copyright © 1997, 2003, 2005, 2006 by Biblesoft, Inc. All rights
reserved.)
Pausanias (in Attic. 1:24)
says, "The Athenians greatly surpassed others in their zeal for religion."
Lucian (t. i. Prometh. p. 180) says of the city of Athens, "On every side
there are altars, victims, temples, and festivals."
Livy (45, 27) says
that Athens "was full of the images of gods and men, adorned with every
variety of material, and with all the skill of art."
And Petronius (Sat. xvii.) says humorously of the city, that "it was
easier to find a god than a man there."
(from Barnes' Notes, Electronic Database Copyright © 1997, 2003, 2005,
2006 by Biblesoft, Inc. All rights reserved.)
These statues were beautiful, but Paul was not deceived by the mere art
for art's sake.
Pausanias says that Athens had
more images than all the rest of Greece put together.
Pliny states that in
the time of Nero Athens had over 30,000 public statues besides countless
private ones in the homes.
Every gateway or porch had its protecting god.
They lined the street from the Piraeus and caught the eye at every place
of prominence on wall or in the agora.
The idolatry and sensualism of it all glared at him
(Romans 1:18-32).
Romans 1:18-25
For the wrath of God is revealed from heaven against all ungodliness
and unrighteousness of men, who suppress the truth in
unrighteousness, because what may be known of God is manifest in
them, for God has shown it to them. For since the creation of the
world His invisible attributes are clearly seen, being understood by
the things that are made, even His eternal power and Godhead, so
that they are without excuse, because, although they knew God, they
did not glorify Him as God, nor were thankful, but became futile in
their thoughts, and their foolish hearts were darkened. Professing
to be wise, they became fools, and changed the glory of the
incorruptible God into an image made like corruptible man — and
birds and four-footed animals and creeping things. |
|
| Therefore God also gave them up to uncleanness, in the lusts of
their hearts, to dishonor their bodies among themselves, 25 who
exchanged the truth of God for the lie, and worshiped and served the
creature rather than the Creator, who is blessed forever. Amen.
(NKJV) |
Renan ridicules Paul's ignorance in taking these statues for idols, but
Paul knew paganism better than Renan. The superstition of this center of
Greek culture was depressing to Paul.
(from Robertson's Word Pictures in the New Testament, Electronic Database.
Copyright © 1997, 2003, 2005, 2006 by Biblesoft, Inc. Robertson's Word
Pictures in the New Testament. Copyright © 1985 by Broadman Press.)
In this verse we may
see how a splendid idolatrous city will strike a pious mind. Athens then
had more that was splendid in architecture, more that was brilliant in
science, and more that was beautiful in the arts, than any other city of
the world; perhaps more than all the rest of the world united. Yet there
is no account that the mind of Paul was filled with admiration; there is
no record that he spent his time in examining the works of art; there is
no evidence that he forgot his high purpose in an idle and useless
contemplation of temples and statuary. His was a Christian mind; and he
contemplated all this with a Christian heart. That heart was deeply
affected in view of the amazing guilt of a people who were ignorant of the
true God, who had filled their city with idols reared to the honor of
imaginary divinities, and who, in the midst of all this splendor and
luxury, were going down to destruction.
(from Barnes' Notes, Electronic Database Copyright © 1997, 2003, 2005,
2006 by Biblesoft, Inc. All rights reserved.)
He Reasoned
Dialegomai (NT:1256) to say thoroughly, i.e. discuss (in
argument or exhortation)
In the synagogue with the
| Jews |
Proving from the Old Testament
Scriptures that Jesus is the Messiah |
| Gentile Worshippers |
Those worshipping God after the manner
of the Jews. They were Jewish proselytes, who had renounced
idolatry, but who had not been fully admitted to the privileges of
the Jews. |
In the market place with
| Those who happened by |
He tried to reach anyone he could, so
he went to where people had time to talk with him and listen (this
is the New Testament's example of street evangelism). |
He did not expect others to approach him but went to them, and he was
tireless about it—he went every day.
From the Amplified Bible
(16) Now while Paul was awaiting them at
Athens, his spirit was grieved and roused to anger as he saw that
the city was full of idols.
(17) So he reasoned and argued in the synagogue with the Jews
and those who worshiped there, and in the marketplace [where
assemblies are held] day after day with any who chanced to be there. |
Acts 17:18
| From the
NKJV |
From the
Peshitta |
|
(18) Then certain Epicurean
and Stoic philosophers encountered him. And some said, "What does
this babbler want to say?" Others said, "He seems to be a
proclaimer of foreign gods," because he preached to them Jesus and
the resurrection. |
|
|
Philosophers, also, who were of
the teaching of Epicurus, and others, who were called Stoics, argued
with him. And some of them said, What does this babbler want? And
others said, He preaches foreign gods, because he preached to them
Jesus and his resurrection. |
|
|
Epicurean philosophers
Followers of Epicurus (who died at Athens 270 B.C.), or adherents of the
Epicurean philosophy. This philosophy was a system of atheism, and taught
men to seek as their highest aim a pleasant and smooth life. They have
been called the "Sadducees"
of Greek paganism. They, with the Stoics, ridiculed the teaching of Paul. They appear to have been greatly esteemed at Athens.
(from Easton's Bible Dictionary, PC Study Bible formatted electronic
database Copyright © 2003, 2006 Biblesoft, Inc. All rights reserved.)
The school of thought was founded by Epicurus who was born in 341 B.C. on
the Greek island of Samos. Epicurus founded his school (The Garden) in
Athens. Around him he gathered his students and refined his philosophy.
Epicurean thought had a significant impact on the Hellenistic world and
later, Rome. Epicurean philosophy centered on the search for happiness.
Pleasure is the beginning and fulfillment of a happy life. Often today,
Epicurus' ideas are distorted. Many think he proposed a life of sensual
pleasure and gluttony. This concept is far from his philosophy and his own
life-style. To Epicurus happiness could only be achieved through
tranquility and a life of contemplation. The goal of Epicureanism was to
acquire a trouble-free state of mind, to avoid the pains of the body, and
especially mental anguish. Epicureans sought seclusion from worldly
temptations. Epicurus taught that a man should not become involved in
politics or affairs of the state. These activities simply served to
distract one from the life of contemplation. He believed in gods, but he
thought that they were totally unconcerned with the lives or troubles of
mortals.
(from Holman Bible Dictionary. Copyright © 1991 by
Holman Bible
Publishers. All rights reserved.)
They denied the existence of a purposeful God and believed the universe
originated by chance from a falling rain of atoms. They mocked the popular
(pagan) gods and mythology. Their view of the soul was materialistic: it
dissolved and dissipated at death. Thus the aim of life was gratification,
not pursuit of higher or externally given moral and spiritual interests.
Gratification could be gross and sordid if one was so inclined, or
esthetic and refined. Today's successors to the Epicureans speak of “doing
your own thing,” and their unabashed selfishness is rarely ameliorated
by the common qualification usually honored in the breach, “so long as
it doesn't hurt anybody else.”
(from Jewish New Testament Commentary Copyright © 1992 by David H. Stern.
All rights reserved. Used by permission.)
Stoic philosophers
Taught that a man should strive, unafraid and proud, to accept the law of
the universe however harsh, and should work toward a world state founded
on reason. They believed that the soul survived the body.
This was a sect of philosophers, so named from the
Greek stoa (NT:4745), a porch or portico, because Zeno, the founder of the
sect, held his school and taught in a porch, in the city of Athens. Zeno
was born in the island of Cyprus, but the greater part of his life was
spent at Athens in teaching philosophy. After having taught publicly 48
years, he died at the age of 96, that is, 264 years before Christ. The
doctrines of the sect were, that
| the universe was created by God; |
| all things were fixed by Fate |
| even God was under the dominion of fatal necessity |
| the Fates were to be submitted to |
| the passions and affections were to be suppressed
and restrained |
| happiness consisted in the insensibility of the
soul to pain |
| a man should gain an absolute mastery over all the
passions and affections of his nature. |
Although Stoics still professed belief in the gods, philosophers were
often considered impious, because they questioned the old traditions,
although allowing them for the masses. The charge against Paul,
"proclaimer of strange deities" (NASB), would remind Greek readers of the
charge of impiety against Socrates (cf.
17:19-20). Socrates had been
sentenced to death for teaching strange doctrines, and force to drink
hemlock. Many centuries before,
a priestess had been stoned to death for this charge, and it still
violated the Athenian psyche in Paul's day.
Babbler
A Greek expression applied originally to birds pecking up grain
but came to apply to worthless persons; an English equivalent to the
reproach might be "birdbrain."
It properly means "one who collects seeds," and was applied by the
Greeks to the poor persons who collected the scattered grain in the fields
after harvest, or to gleaners; and also to the poor who obtained a
precarious subsistence around the markets and in the streets. It was also
applied to birds that picked up the scattered seeds of grain in the field
or in the markets. The word came hence to have a twofold signification:
| (1) |
It denoted the poor, the needy, and the vile the refuse and off
scouring of society; and |
| (2) |
From the birds which were thus employed, and which were troublesome by
their continual unmusical sounds, it came to denote those who were
talkative, garrulous, and opinionated; those who collected the opinions of
others, or scraps of knowledge, and retailed them fluently, without
order or method. |
It was a word, therefore, expressive of their contempt for an
unknown foreigner who should pretend to instruct the learned men and
philosophers of Greece. Doddridge renders it "retailer of scraps." Syriac,
"collector of words."
But in the same verse Luke lets these critics demonstrate their own
stupidity: they think
Foreign gods
They thought Paul was preaching gods
(plural), because he preaches Jesus and resurrection - "Resurrection" (Anastasis)
was also a woman's name.
They worshipped many gods
themselves, and as they believed that every country had its own special
divinities, they supposed that Paul had come to announce the existence of
some such foreign, and to them unknown gods.
The word translated "gods" daimonioon (NT: 1140) denotes properly "the genii, or spirits who were
superior to human beings, but inferior to the gods." It is, however, often
employed to denote the gods themselves, and is evidently so used here. The
gods among the Greeks were such as were supposed to have that rank by
nature. The demons were such as had been exalted to divinity from being
heroes and distinguished men.
The phrase Jesus and the resurrection is understood in one of two
ways:
| (1) |
Paul was preaching about Jesus and the resurrection
(probably not only about the resurrection of Jesus, but the doctrine
of the resurrection in general), or |
| (2) |
Paul's hearers thought he was speaking about two
deities, Jesus (the male deity) and Resurrection (the
female deity). In light of the fact that there were a number of
religions in which the male deity was brought back to life by the
female deity, it is possible that Paul's hearers understood him to
speaking of two gods, Jesus and Resurrection. |
(from the UBS New Testament Handbook Series. Copyright © 1961-1997, by
United Bible Societies.)
The
Greeks had erected altars to Shame, and Famine, and Desire (Paus. i. 17),
and it is probable that they supposed "the resurrection," or the
Anastasis,
to be the name also of some unknown goddess who presided over the
resurrection. Thus, they regarded him as a setter forth of two foreign or
strange gods, Jesus, and the Anastasis, or resurrection.
From the Amplified Bible
| (18) And some also of the Epicurean and Stoic
philosophers encountered him and began to engage in discussion. And
some said, What is this babbler with his scrap-heap learning trying
to say? Others said, He seems to be an announcer of foreign deities
— because he preached Jesus and the resurrection. |
Acts 17:19-21
| From the
NKJV |
From the
Peshitta |
|
(19) And they took him and
brought him to the Areopagus, saying, "May we know what this new
doctrine is of which you speak? |
|
|
So they arrested him and brought
him to the court house which is called Areopagus, and said to him,
May we know what is this new doctrine which you preach? |
|
|
(20) For you are bringing
some strange things to our ears. Therefore we want to know what
these things mean." |
|
|
For you proclaim strange words to
our ears and we want to know what these things mean. |
|
|
(21) For all the Athenians
and the foreigners who were there spent their time in nothing else
but either to tell or to hear some new thing. |
|
|
(For all the Athenians and the
strangers who were there, were uninterested in anything except
something new to tell or to hear.) |
|
|
Areopagus
Or "Mars' hill." This was the
place or court in which the Areopagites, the celebrated supreme judges of
Athens, assembled. It was on a hill almost in the middle of the city; but
nothing now remains by which we can determine the form or construction of
the tribunal. The hill is almost entirely a mass of stone, and is not
easily accessible, its sides being steep and abrupt. On many accounts this
was the most celebrated tribunal in the world. Its decisions were
distinguished for justice and correctness; nor was there any court in
Greece in which so much confidence was placed. This court
| took cognizance of murders, impieties, and
immoralities; |
| punished vices of all kinds, including idleness; |
| rewarded the virtuous; |
| was especially attentive to blasphemies against the
gods, and to the performance of the sacred mysteries of religion. |
It was, therefore, with the greatest
propriety that Paul was brought before this tribunal, as being regarded as
a setter forth of strange gods, and as being supposed to wish to Introduce
a new mode of worship. See Potter's "Antiquities of Greece," book 1,
chapter 19; and Travels of Anacharsis, vol. i. 136,185; ii. 292-295.
(from Barnes' Notes, Electronic Database Copyright © 1997, 2003, 2005,
2006 by Biblesoft, Inc. All rights reserved.)
Greek: Areios
pagos rendered “Areopagus” and “Mars' hill” in KJV
(the god of war was called Ares by the Greeks and Mars by the Romans). The
place-name referred colloquially to the High Council, which had once met
there
May we know
This seems to have been a respectful inquiry;
and it does not appear that Paul was brought there for the sake of trial.
There are no accusations; no witnesses; none of the forms of trial. They
seem to have resorted thither because it was the place where the subject
of religion was usually discussed, and because it was a place of
confluence for the citizens, and judges, and wise men of Athens, and of
foreigners. The design seems to have been, not to try him, but fairly to
canvass the claims of his doctrines. It was just an
instance of the inquisitive spirit of the people of Athens, willing to
hear before they condemned, and to examine before they approved.
Strange things
Literally, something pertaining to a foreign
country or people. Here it means something unusual or remarkable-something
different from what they had been accustomed to hear from their
philosophers.
Athens was proverbial for the curiosity of its inhabitants. By the
first century, Athenian desire for entertainment also extended to
gladiatorial shows, drawing the criticism of several famous moralists.
Foreigners
Athens was greatly distinguished for the celebrity of its schools of
philosophy. It was at that time at the head of the literary world. Its
arts and its learning were celebrated in all lands. It is known,
therefore, that it was the favorite resort of people of other nations, who
came there to become acquainted with its institutions and to listen to its
sages.
The learned and subtle Athenians gave
themselves much to speculation, and employed themselves in examining the
various new systems of philosophy that were proposed. Strangers and
foreigners, who were there, having much leisure, would also give
themselves to the same inquiries.
Some new thing
Greek: "something newer" - kainoteron (NT: 2537) The latest news; or the latest subject of inquiry
proposed.
This is well known to have been the character of the people of
Athens at all times. "Many of the ancient writers I bear witness to the
garrulity, and curiosity, and intemperate desire of novelty among the
Athenians, by which they inquired respecting all things, even those in
which they had no interest, whether of a public or private nature” (Kuinoel).
Thus, Thucydides (3, 38) says of them, "You excel in suffering yourselves
to be deceived with novelty of speech."
On which the old scholiast makes this remark, almost in the words of Luke:
"He (Thucydides) here blames the Athenians, who care for nothing else but
to tell or to hear something new."
| Thus, Aelian (5, 13) says of the
Athenians that they are versatile in novelties. |
| Thus, Demosthenes
represents the Athenians "as inquiring in the place of public resort if
there were any NEWS" - ti (NT:5100)
neooteron (NT:3501). |
Meurslus has
shown, also, that there were more than 300 public places in Athens of
public resort, where the principal youth and reputable citizens were
accustomed to meet for the purpose of conversation and inquiry.
From the Amplified Bible
(19) And they took hold of him and brought
him to the Areopagus [Mars Hill meeting place], saying, May we know
what this novel (unheard of and unprecedented) teaching is which you
are openly declaring?
(20) For you set forth some startling things, foreign and
strange to our ears; we wish to know therefore just what these
things mean —
(21) For the Athenians, all of them, and the foreign residents
and visitors among them spent all their leisure time in nothing
except telling or hearing something newer than the last — |
Acts 17:22 & 23
| From the
NKJV |
From the
Peshitta |
|
(22) Then Paul stood in the midst of the
Areopagus and said, "Men of Athens, I perceive that in all things
you are very religious; |
|
|
When Paul stood in the court at
Areopagus, he said, Men of Athens, I see that above all things you
are extravagant in the worship of idols. |
|
|
(23) for as I was passing
through and considering the objects of your worship, I even found an
altar with this inscription: TO THE UNKNOWN GOD.
Therefore, the One whom you worship without knowing, Him I proclaim
to you: |
|
|
For as I walked about, and viewed
the house of your idols, I found an altar with this inscription:
THIS IS THE ALTAR OF THE UNKNOWN GOD. He therefore, while you know
him not but yet worship him, is the very one I am preaching to you. |
|
|
To those who approach life intellectually Sha’ul offers
knowledge in lieu of ignorance. He does not use the Scriptures at
all, since these would carry no weight with these highly educated pagans. Instead, he quotes from Greek
poets in v. 28 (first Epimenides, then Aratus or Cleanthes).
Elsewhere he quotes
| Menander |
(1 Corinthians 15:33) |
| Epimenides of Crete |
(Titus 1:12) |
In verses 24-26 he
presents God as
| Creator |
|
| Giver of all |
|
| Ruler of nations |
|
and in verses 27-28 as
which consists not
in idol-worship (vv. 24-25,
29) but in turning from sins (v. 30), because
a day is coming when everyone will be judged by God through the
resurrected Yeshua (v. 31). His resurrection gives public proof that the
Gospel is true and therefore objectively demands belief (see
26:8).
(from Jewish New Testament Commentary Copyright © 1992 by David H. Stern.
All rights reserved. Used by permission.)
It was customary to begin a speech by complimenting the hearers in
the opening exordium, designed to secure their favor. This practice seems
to have been forbidden at the Areopagus, but this would not prevent Paul
from starting on a respectful note.
Religious
This meant that they were
religiously observant, not that he agreed with their religion (KJV
"superstitious" does not convey the right idea). His hearers may not have
been extremely religious, though Stoics accepted the existence of the
gods. Philosophers in Roman times dealt mainly with ethics, whereas pagan
religion involved ritual rather than ethics.
During a plague a long before Paul's time, no altars had successfully
propitiated the gods; Athens had finally offered sacrifices to an unknown
god, immediately staying the plague. These altars were still standing, and
Paul uses them as the basis for his speech. Paul does avoid, however, the
practice of some of his Jewish predecessors and some second-century
Christian successors, of accusing pagan philosophers of plagiarizing their
good ideas from Moses!
(from IVP Bible Background Commentary: New Testament by Craig S. Keener
Copyright © 1993 by Craig S. Keener. Published by InterVarsity Press. All
rights reserved.)
His language was perfectly respectful, notwithstanding
his heart had been deeply affected by their idolatry. Everything about
this discourse is calm, grave, cool, and argumentative. Paul understood
the character of his auditors, and did not commence his discourse by
denouncing them, nor did he suppose that they would be convinced by mere
dogmatically assertion. No happier instance can be found of cool,
collected argumentation than is furnished in this discourse.
| [I perceive] |
He perceived this by his observations of their forms of
worship in passing through their city, |
| [In all things] |
In respect to all events |
| [Very religious] |
deisidaimonesterous (NT:
1174)
It properly means "reverence for the gods." It is used in the
Classic writers in a good sense, to denote "piety toward the gods,
or suitable fear and reverence for them"; and also in a bad sense,
to denote "improper fear or excessive dread of their anger"; and in
this sense it accords with our word "superstitious."
But the word here is designed to convey no such idea. But it is altogether improbable that Paul would have used
it in a bad sense. For:
| (1) |
It was not his custom needlessly to blame or offend his auditors. |
| (2) |
It is not probable that he would commence his discourse in a manner
that would only excite prejudice and opposition. |
| (3) |
In the thing which he specifies (Acts 17:23) as proof on the subject,
he does not introduce it as a matter of blame, but rather as a proof of
their devotedness to the cause of religion and of their regard for God. |
| (4) |
The whole speech is calm,
dignified, and argumentative-such as became such a place, such
a speaker, and such an audience. The meaning of the expression
is, therefore,
| "I perceive that you are greatly
devoted to reverence for religion; that it is a
characteristic of the people to honor the gods, to rear
altars to them, and to recognize the divine agency in
times of trial." |
The proof of this was the altar reared to the unknown God;
its bearing on his purpose was that such a state of public
sentiment must be favorable to an inquiry into the truth of
what he was about to state. |
|
An altar
An altar usually denotes "a place for sacrifice." Here,
however, it does not appear that any sacrifice was offered; but it was
probably a monument of stone, reared to commemorate a certain event, and
dedicated to the unknown God.
The unknown God
agnoostoo (NT: 57) Theoo (NT: 2316). Where this altar
was reared, or on what occasion, has been a subject of much debate with
expositors. That there was such an altar in Athens, though it may not have
been specifically mentioned by the Greek writers, is rendered probable by
the following circumstances:
| (1) |
It was customary to rear such altars.
| Minutius Felix says of the
Romans, "They build altars to unknown divinities." |
|
| (2) |
The term "unknown God" was used
in relation to the worship of the Athenians.
| Lucian, in his Philopatris, uses this form of an oath: "I swear
by the unknown God at Athens," the very expression used by the apostle. |
| And again he says (chapter xxix. 180), "We have found out the unknown God
at Athens, and worshipped him with our hands stretched up to heaven, etc." |
|
| (3) |
There were altars at Athens inscribed
to the unknown gods.
| Philostratus says (in Vita Apol., 6:3), "And this at Athens, where there
are even altars to the unknown gods." |
| Thus, Pausanius (in Attic. chapter i.)
says, that "at Athens there are altars of gods which are called the
UNKNOWN ones." |
| Jerome, in his commentary (Titus 1:12), says that the whole
inscription was, "To the gods of Asia, Europe, and Africa; to the unknown
and strange gods." |
|
| (4) |
There was a remarkable altar raised in
Athens in a time of pestilence, in honor of the unknown god which
had granted them deliverance.
| Diogenes
Laertius says that Epimenides restrained the pestilence in the following
manner: "Taking white and black sheep, he led them to the Areopagus, and
there permitted them to go where they would, commanding those who followed
them to sacrifice [too proseekonti theoo] to the god to whom these things
pertained or who had the power of averting the plague, whoever he might
be, without adding the name, and thus to allay the pestilence. From which
it has arisen that at this day, through the villages of the Athenians,
altars are found without any name" (Diog. Laert., book i, section 10)].
|
|
This took place about 600 years before Christ, and it is not improbable
that one or more of those altars remained until the time of Paul. It
should be added that the natural inscription on those altars would be, "To
the unknown God." None of the gods to whom they usually sacrificed could
deliver them from the pestilence. They therefore reared them to some
unknown being that had the power to free them from the plague.
There is another feature of skill in the allusion to this altar. In other
circumstances it might seem to be presumptuous for an unknown Jew to attempt to instruct the sages of Athens. But here they had confessed and
proclaimed their ignorance. By rearing this altar they acknowledged their
need of instruction. The way was, therefore, fairly open for Paul to
address even these philosophers, and to discourse to them on a point on
which they acknowledged their ignorance.
The true God (who had really delivered them from the
plague), I make known to you his name, attributes, etc.
There is remarkable tact in Paul's seizing on this circumstance; and yet
it was perfectly fair and honest. Only the true God could deliver in the
time of the pestilence. This altar had, therefore, been really reared to
Him, though His Name was unknown. The same Being who had interposed at
that time, and whose interposition was recorded by the building of this
altar, was He who had made the heavens; who ruled over all; and whom Paul
was now about to make known to them.
HISTORICAL OUTLOOK - Chrysostom (400 A.D.)
Homily 38 - Acts 17:16-22
| Observe how he meets with greater trials among the Jews than among the
Gentiles. Thus in Athens he undergoes nothing of this kind; the thing goes
as far as ridicule, and there an end: and yet he did make some converts:
whereas among the Jews he underwent many perils; so much greater was their
hostility against him.-" His spirit," it says, "was roused within him when
he saw the city all full of idols." Nowhere else were so many objects of
worship to be seen. But again "he disputed with the Jews in the synagogue,
and in the market daily with them that met with him. Then certain of the
philosophers of the Stoics and Epicureans encountered him." (v. 18.) It is
a wonder the philosophers did not laugh him to scorn, speaking in the way
he did. "And some said, What does this babbler mean to say?" insolently,
on the instant: -this is far from philosophy. |
| "Other some said, He seemed to be a setter forth of strange gods," from
the preaching, because he had no arrogance. They did not understand, nor
comprehend the subjects he was speaking of-how should they? affirming as
they did, some of them, that God is a body; others, that pleasure is the
(true) happiness. "Of strange gods, because he preached: unto them Jesus
and the Resurrection :" for in fact they supposed "Anastasis" (the
Resurrection) to be some deity, being accustomed to worship female
divinities also. "And having taken him, they brought him to the Areopagus"
(v. 19)-not to punish, but in order to learn -"to the Areopagus" where the
trials for murder were held. |
| Thus observe, in hope of learning (they ask him),
saying, "May we know what is this new doctrine spoken of by thee?
For thou brings certain strange matters to our ears" (v.
20):everywhere novelty is the charge: "we would fain know
therefore, what these things may mean." It was a city of talkers,
that city of theirs. "For all the Athenians and strangers which were
there spent their time in nothing else, but either to tell, or to
hear some new thing. Then Paul stood in the midst of Mars hill, and
said, Ye men of Athens, I look upon you as being in all things" (v.
21,
22)
|
(from Nicene and Post-Nicene Fathers, Series 1, Volume 11, PC Study
Bible formatted electronic database Copyright © 2003, 2006 by Biblesoft,
Inc. All rights reserved.)
From the Amplified Bible
(22) So Paul, standing in the center of the
Areopagus [Mars Hill meeting place], said: Men of Athens, I perceive
in every way [on every hand and with every turn I make] that you are
most religious or very reverent to demons.
(23) For as I passed along and carefully observed your objects
of worship, I came also upon an altar with this inscription, To the
unknown god. Now what you are already worshiping as unknown, this I
set forth to you. |
Acts 17:24 & 25
| From the
NKJV |
From the
Peshitta |
|
(24) God, who made the world and everything in
it, since He is Lord of heaven and earth, does not dwell in temples
made with hands. |
|
|
For the God who made the world and
all things therein, and who is the Lord of heaven and earth, does
not dwell in temples made with hinds; |
|
|
(25) Nor is He worshiped with men's hands, as
though He needed anything, since He gives to all life, breath, and
all things. |
|
|
Neither is he ministered to by
human hands, nor is he in need of anything, for it is he who gave
life and breath to all men. |
|
|
WHO GOD IS
God, who made...everything
The main object of this discourse of Paul is to convince them of the
folly of idolatry, and thus to lead them to repentance. For this purpose
he commences with a statement of the true doctrine respecting God as
the Creator of all things. We may observe here:
| (1) |
That he speaks here of God as the
Creator of the world, thus opposing indirectly
| their opinions that there were many gods. |
|
| (2) |
He speaks of him as the Creator of the
world, and thus opposes the opinion
| that matter was eternal; |
| that all things were controlled by Fate; |
| and that God could be confined to temples. |
|
The Epicureans held that matter was eternal, and that the world was formed by a
fortuitous concourse of atoms. To this opinion Paul opposed the doctrine that
all things were made by one God. Compare
Acts 14:15.
(from Barnes' Notes, Electronic Database Copyright © 1997, 2003,
2005, 2006 by Biblesoft, Inc. All rights reserved.) |
He is Lord of heaven and earth
Proprietor and Ruler of heaven and earth.
| It is highly absurd, therefore, to suppose
that he who is present in heaven and in earth at the same
time, and who rules over all, should be confined to a temple
of an earthly structure, or dependent on man for anything. |
|
WHAT GOD IS NOT
He does not dwell in temples made with hands
| Here Paul quotes Stephen, the man he first
heard preach (Acts
7:48) |
|
He is not worshipped with men's hands
| The word here rendered "worshipped" therapeuetai
(NT: 2323) denotes to "serve"; to
wait upon; and then to render religious service or homage. |
| Perhaps, also, Paul had reference to the fact
that so many persons were employed in their pagan temples in
serving them with their hands; that is, in preparing
sacrifices and feasts in their honor. Paul affirms that the
great Creator of all things cannot be thus dependent on his
creatures for happiness, and consequently, that that mode of
worship must be highly absurd. |
|
He does not need anything
Psalms 50:10-12
For every beast of the forest is Mine, and the cattle on a
thousand hills. I know all the birds of the mountains, and the
wild beasts of the field are Mine. If I were hungry, I would
not tell you; for the world is Mine, and all its fullness.
(NKJV) |
|
WHAT GOD DOES
He gives to all
Life
| God gives life, because he is the
fountain of it |
Every thinking person asks,
| "Where did I come from?" |
| "Why am I here?" |
| "Where am I going?" |
Science attempts to answer the first
question, and philosophy wrestles with the second; but
only the Christian faith has a satisfactory answer to
all three. |
|
Breath
| The power of breathing, by which life
is sustained. He not only originally gave life, but he
gives it at each moment; he gives the power of drawing
each breath by which life is supported. |
| It is possible that the phrase "life
and breath" may be the figure hendyades, by
which one thing is expressed by two words. It is highly
probable that Paul here had reference to Gen 2:7: "And
the Lord God breathed into his nostrils the breath of
life." |
Job 12:7-10
But now ask the beasts, and they will teach you; and the
birds of the air, and they will tell you; or speak to
the earth, and it will teach you; and the fish of the
sea will explain to you. Who among all these does not
know that the hand of the Lord has done this, in
whose hand is the life of every living thing, and the
breath of all mankind?
(NKJV) |
|
All Things
| All the other things which are
requisite for this great and important purpose, that the
end for which life was given may be fully answered. |
Paul also teaches that divine worship
is not enacted and established for GOD, but for the use
of his creatures: he needs nothing that man can give
him; for man has nothing but what he has received from
the hand of his Maker.
(from Adam Clarke's Commentary, Electronic Database.
Copyright © 1996, 2003, 2005, 2006 by Biblesoft, Inc.
All rights reserved.) |
Romans 11:36
For of Him and through Him and to Him
are all things, to whom be glory forever. Amen.
(NKJV) |
|
|
In this message, which is similar to his sermon at Lystra (Acts
14:15-17), Paul shared four basic truths about God:
(from The Bible Exposition Commentary. Copyright © 1989 by Chariot
Victor Publishing, and imprint of Cook Communication
Ministries. All rights reserved. Used by permission.)
The last part of the verse, dealing with God's providing people with life
(cf. v. 28) and material needs (cf. 14:17), suited the Stoic philosophy of
aligning their lives with the "Purpose" of the Cosmos. Paul was thus
beginning where his listeners were and was leading them from their
inadequate concepts of the truth.
(from Bible Knowledge Commentary/Old Testament Copyright © 1983, 2000 Cook
Communications Ministries; Bible Knowledge Commentary/New Testament
Copyright © 1983, 2000 Cook Communications Ministries. All rights
reserved.)
From the Amplified Bible
(24) The God Who produced and formed the
world and all things in it, being Lord of heaven and earth, does not
dwell in handmade shrines.
(25) Neither is He served by human hands, as though He lacked
anything, for it is He Himself Who gives life and breath and all
things to all [people]. [Isaiah 42:5.] |
Acts 17:26-29
| From the
NKJV |
From the
Peshitta |
|
(26) And He has made from one blood every
nation of men to dwell on all the face of the earth, and has
determined their preappointed times and the boundaries of their
dwellings, |
|
|
And he has made of one blood all
nations of men to dwell on all the face of the earth, and he has
appointed seasons by his command, and has set limits to the age of
men; |
|
|
(27) so that they should
seek the Lord, in the hope that they might grope for Him and find
Him, though He is not far from each one of us; |
|
|
So that they should seek and
search after God, and find him by means of his creations, because he
is not far from any 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.' |
|
|
For in him we live and move and
have our being, as some of your own wise men have said, For we are
his kindred. |
|
|
(29) Therefore, since we are
the offspring of God, we ought not to think that the Divine Nature
is like gold or silver or stone, something shaped by art and man's
devising. |
|
|
Now therefore, man, being of the
family of God, is not bound to worship resemblances made of gold or
silver or stone shapen by the skill and knowledge of man into
resemblances of the Deity. |
|
|
One Blood
All the families of mankind are descended
from one origin or stock.
However different our complexion, features, or
language, yet we are derived from a common parent.
The word blood is
often used to denote "race, stock, kindred." This passage affirms that all
the human family are descended from the same ancestor; and that,
consequently, all the variety of complexion, etc., is to be traced to some
other cause than that we were originally different races created.
Malachi 2:10
Have we not all one Father? Has not one God created us?
(NKJV) |
The design of the apostle in this affirmation was
probably to convince the Greeks that he regarded them all as brethren;
that, although he was a Jew, yet he was not enslaved to any narrow notions
or prejudices in reference to other people.
It follows from the truth here stated that no one nation, and no
individual, can claim any pre-eminence over others in virtue of birth or
blood.
| All are in this respect equal; and the whole human family, however
we may differ in complexion, customs, and laws, are to be regarded
and treated as brethren. |
It follows, also, that no one part of the race has a
right to enslave or oppress any other part, on account of difference of
complexion, customs, and laws.
Determined...the boundaries of their dwellings
Determined - Greek: horisas (NT: 3724).
Having fixed, or marked out a boundary.
God, by his providence, has so ordered it that the descendants of one
family have found their way to all lands, and have become adapted to the
climate where he has placed them.
This evidently refers to the dispersion and
migration of nations. And it means that God had, in his plan, fixed the
times when each country should be settled, and the rise, the prosperity,
and the fall of each nation. The different continents and islands have
not, therefore, been settled by chance, but by a wise rule, and in
accordance with God's arrangement and design.
By customs, laws, inclinations, and habits he has fixed the
boundaries of their habitations, and disposed them to dwell there. We may
learn:
| (1) |
That the revolutions and changes of nations are under the direction of
infinite wisdom; |
| (2) |
That people should not be restless and dissatisfied with the place
where God has located them; |
| (3) |
That God has given sufficient limits to all, so that it is not needful
to invade others; and, |
| (4) |
That wars of conquest are evil. God has
given to people their places of abode, and we have no right to
disturb those abodes, or to attempt to displace them in a violent
manner. |
This strain of remark by the apostle was also opposed to all the
notions of the Epicurean philosophers, and yet so obviously true and just
that they could not gainsay or resist it.
That they should seek the Lord
The design of
thus placing them on the earth was, that they should contemplate his wisdom in his works, and thus
come to a knowledge of his existence and character. All nations, though
living in different regions and climates, have thus the opportunity of
becoming acquainted with God. The fact that the nations did
not thus learn the character of the true God shows their great stupidity
and wickedness. The design of Paul in this was doubtless to reprove the
idolatry of the Athenians. The argument is this: "God has given to each
nation its proper opportunity to learn his character. Idolatry, therefore,
is folly and wickedness, since it is possible to find out the existence of
the one God from his works."
Romans 1:20-23
For since the creation of the world His invisible attributes
are clearly seen, being understood by the things that are made, even
His eternal power and Godhead, so that they are without excuse,
because, although they knew God, they did not glorify Him as God,
nor were thankful, but became futile in their thoughts, and their
foolish hearts were darkened. Professing to be wise, they became
fools, and changed the glory of the incorruptible God into an image
made like corruptible man — and birds and four-footed animals and
creeping things. (NKJV) |
Grope for Him
Pseelafeeseian (NT: 5584) - "to touch, to handle"
And then to
ascertain the qualities of an object by the sense of touch. And as the
sense of touch is regarded as a certain way of ascertaining the existence
and qualities of an object, the word means "to search diligently, so that
we may know distinctly and certainly." It
means "to search diligently and accurately for God, to learn his existence
and perfections." The Syriac renders it, "That they may seek for God, and
find him from his creatures."
He is not far
This seems to be stated by the apostle to show
that it was possible to find him; and that even those who were without a
revelation need not despair of becoming acquainted with his existence and
perfections. He is near to us:
| (1) |
Because the proofs of his existence and
power are round about us everywhere.
Psalms 19:1-4
The heavens tell about the glory of God. The skies announce
what his hands have made. Each new day tells more of the
story, and each night reveals more and more about God's power.
You cannot hear them say anything. They don't make any sound
we can hear. But their message goes throughout the world.
Their teaching reaches the ends of the earth. |
|
| (2) |
Because he fills all things in heaven
and earth by his essential presence.
Psalms 139:7-12
Where could I go to escape from you? Where could I get away
from your presence?
If I went up to heaven, you would be there; if I lay down in
the world of the dead, you would be there. If I flew away
beyond the east or lived in the farthest place in the west,
you would be there to lead me, you would be there to help me.
I could ask the darkness to hide me or the light around me to
turn into night, but even darkness is not dark for you, and
the night is as bright as the day. Darkness and light are the
same to you. (GNT) |
Jeremiah 23:23-24
I am a God who is everywhere and not in one place only.
No one can hide where I cannot see them. Do you not know that
I am everywhere in heaven and on earth?
(GNT) |
|
We should
learn then:
| (1) |
To be afraid of sin.
| God is present with us, and sees all. |
|
| (2) |
He can protect the righteous.
|
| (3) |
He can detect and punish the wicked.
| He sees all their plans and thoughts, and
records all their doings. |
|
| (4) |
We should seek him continually.
| It is the design for which he has made us;
and he has given us abundant opportunities to learn his
existence and perfections. |
|
(from Barnes' Notes, Electronic Database Copyright © 1997, 2003, 2005,
2006 by Biblesoft, Inc. All rights reserved.)
In Him
We Live
| Apart from Him our life would decay, and be
extinguished as a flame which had been suddenly deprived of
its sustaining element. |
|
We Live
| Apart from Him we are not only inert and
helpless, but not even such movement as sustains the life of
plants would be possible for us. |
|
We Exist
| In Him we are; apart from Him we should not
only cease to be what we are, but we should cease to be at
all; it is only the hand of God that interposes between us and
annihilation. |
|
(W. L. Alexander.) (from The Biblical Illustrator Copyright © 2002,
2003, 2006 Ages Software, Inc. and Biblesoft, Inc.)
The Athenians' very creation and continued existence depended on this one
God whom they did not know!
No such claim could ever be made of any of the scores of false gods
worshiped by the Greeks.
Your own poets
This precise expression is found in Aratus
("Phaenom.," v. 5), and in Cleanthus in a hymn to Jupiter. Substantially
the same sentiment is found in several other Greek poets. Aratus was a
Greek poet of Cilicia the native place of Paul, and flourished about 277
years before Christ. As Paul was a native of the same country it is highly
probable he was acquainted with his writings. Aratus passed much of his
time at the court of Antigonus Gonatas, king of Macedonia. His principal
work was the "Phoenomena," which is here quoted, and was so highly
esteemed in Greece that many learned men wrote commentaries on it.
The sentiment here quoted was directly at variance with the views of the
Epicureans; and it is proof of Paul's address and skill, as well as his
acquaintance with his auditors and with the Greek poets, that he was able
to adduce a sentiment so directly in point, and that had the concurrent
testimony of so many of the Greeks themselves. It is one instance among
thousands where an acquaintance with profane learning may be of use to a
minister of the gospel.
The Divine nature
It is absurd to think that the source of all life and intelligence
resembles a lifeless block of wood or stone. Even degraded pagan, one
would think, might see the force of an argument like this.
Since God is the creator of men, he must at least be greater than men.
Therefore to identify the Deity with something man has made or imagined is
the height of folly and the depth of sin
(from The Wycliffe Bible Commentary, Electronic Database. Copyright © 1962
by Moody Press. All rights reserved.)
From the Amplified Bible
(26) And He made from one [common origin, one
source, one blood] all nations of men to settle on the face of the
earth, having definitely determined [their] allotted periods of time
and the fixed boundaries of their habitation (their settlements,
lands, and abodes),
(27) So that they should seek God, in the hope that 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 even
some of your [own] poets have said, For we are also His offspring.
(29) Since then we are God's offspring, we ought not to
suppose that Deity (the Godhead) is like gold or silver or stone,
[of the nature of] a representation by human art and imagination, or
anything constructed or invented. |
Acts 17:30 & 31
| From the
NKJV |
From the
Peshitta |
|
(30) Truly, these times of
ignorance God overlooked, but now commands all men everywhere to
repent, |
|
|
For the times of ignorance God has
made to pass, and at this time he has commanded all men, everywhere,
to repent. |
|
|
(31) because He has
appointed a day on which He will judge the world in righteousness by
the Man whom He has ordained. He has given assurance of this to all
by raising Him from the dead." |
|
|
For he has appointed a day in
which he will judge all the earth with righteousness by the man whom
he has chosen, he who has turned every man towards his faith; on
that account he has raised him from the dead. |
|
|
To those who approach life intellectually Sha’ul offers
knowledge in lieu of ignorance (v. 23). He
does not use the Scriptures at all, since these would carry no weight with
these highly educated pagans. Instead, he quotes from Greek poets in
v.
28 (first Epimenides, then Aratus or Cleanthes); elsewhere he quotes
Menander (1 Corinthians 15:33) and Epimenides of Crete (Titus 1:12). He
presents God as
| (vv. 24-26) |
Creator, Giver of all, and Ruler of
nations and history, |
| (vv. 27-28) |
and as One who seeks our love, |
| (vv. 24-25,
29) |
which consists not in
idol-worship |
| (v. 30) |
but in turning from sins, |
| (v. 31) |
because a day is coming when everyone
will be judged by God through the resurrected Yeshua. |
His resurrection gives public proof that the
Gospel is true and therefore objectively demands belief (see
26:8).
(from Jewish New Testament Commentary Copyright © 1992 by David H. Stern.
All rights reserved. Used by permission.)
These times of ignorance
The long period when people were
ignorant of the true God, and when they worshipped sticks and stones. Paul
here refers to the times preceding the gospel.
God overlooked
Huperidoon (NT: 5237). Overlooked; did not
come forth to punish.
God overlooked human ignorance revealed in idol-making, that is, He was
patient. Though people are under His wrath (Romans 1:18) and are
without excuse because of natural revelation (Romans 1:19-20), God "in His
forbearance left the sins committed beforehand unpunished" (Romans 3:25).
(from Bible Knowledge Commentary/Old Testament Copyright © 1983, 2000 Cook
Communications Ministries; Bible Knowledge Commentary/New Testament
Copyright © 1983, 2000 Cook Communications Ministries. All rights
reserved.)
See notes on Acts 14:16.
Now commands all men everywhere
At this point Paul introduced a distinctively Christian viewpoint. His
reference to the Man clearly looks to Daniel 7:13-14 which speaks
of the Son of Man.
| This One, appointed by God the Father, will judge
the world with justice (cf. John 5:22). |
| The authentication of Christ's person and work was
His resurrection. Here again the resurrection of Jesus was preached.
The idea of resurrection (cf. Acts 17:18,32) was incompatible with
Greek philosophy. The Greeks wanted to get rid of their bodies, not
take them on again! A personal judgment was also unpalatable to
Greeks. The gospel message struck at the center of the Athenians'
needs. |
Interestingly Paul discussed the topics of
| sin |
("to repent") |
| righteousness |
("justice") |
| judgment |
("He will judge") |
the
same areas in which Jesus said the Holy Spirit would convict people (John
16:7-11).
(from Bible Knowledge Commentary/Old Testament Copyright © 1983, 2000 Cook
Communications Ministries; Bible Knowledge Commentary/New Testament
Copyright © 1983, 2000 Cook Communications Ministries. All rights
reserved.)
Appointed a day
He has fixed the time in which he will judge the world, though he
has not revealed this time to man.
(from Adam Clarke's Commentary, Electronic Database. Copyright © 1996,
2003, 2005, 2006 by Biblesoft, Inc. All rights reserved.)
At this point Paul introduced a distinctively Christian viewpoint.
His reference to the Man clearly looks to Daniel 7:13-14 which
speaks of the Son of Man.
Daniel 7:13-14
I was watching in the night visions, and behold, One like the Son of
Man, coming with the clouds of heaven! He came to the Ancient of
Days, and they brought Him near before Him. Then to Him was
given dominion and glory and a kingdom, that all peoples, nations,
and languages should serve Him.
(NKJV) |
This One, appointed by God the Father, will judge the world with
justice (cf.
John 5:22 "For the Father judges no one, but has
committed all judgment to the Son"). The authentication of Christ's person and work
was His resurrection. Here again the resurrection of Jesus was preached.
The idea of resurrection was incompatible with Greek
philosophy. The Greeks wanted to get rid of their bodies, not take them on
again! A personal judgment was also unpalatable to Greeks. The gospel
message struck at the center of the Athenians' needs.
Paul discussed the topics of
| sin |
"to repent") |
| righteousness |
("justice") |
| judgment |
("He will judge") |
The same areas in which Jesus said the Holy Spirit would convict people
(John 16:5-11).
John 16:8-11
And when He has come, He will convict the world of sin, and of
righteousness, and of judgment: of sin, because they do not believe
in Me; of righteousness, because I go to My Father and you see Me no
more; of judgment, because the ruler of this world is judged.
(NKJV) |
(from Bible Knowledge Commentary/Old Testament Copyright © 1983, 2000 Cook
Communications Ministries; Bible Knowledge Commentary/New Testament
Copyright © 1983, 2000 Cook Communications Ministries. All rights
reserved.)
As he brought his message to a close, Paul summarized the clear evidences
of God's grace. For centuries, God was patient with man's sin and
ignorance (see
Acts 14:16; Romans 3:25).
Romans 3:23-26
For all have sinned and fall short of the glory of God, being
justified freely by His grace through the redemption that is in
Christ Jesus, whom God set forth as a propitiation by His
blood, through faith, to demonstrate His righteousness, because in
His forbearance God had passed over the sins that were previously
committed, to demonstrate at the present time His
righteousness, that He might be just and the justifier of the one
who has faith in Jesus. (NKJV) |
This does not mean that men were not guilty (Romans 1:19-20), but only
that God held back divine wrath.
Romans 1:18-23
For the wrath of God is revealed from heaven against all ungodliness
and unrighteousness of men, who suppress the truth in
unrighteousness, because what may be known of God is manifest
in them, for God has shown it to them. For since the creation
of the world His invisible attributes are clearly seen, being
understood by the things that are made, even His eternal power and
Godhead, so that they are without excuse, because, although
they knew God, they did not glorify Him as God, nor were thankful,
but became futile in their thoughts, and their foolish hearts were
darkened. Professing to be wise, they became fools, and
changed the glory of the incorruptible God into an image made like
corruptible man — and birds and four-footed animals and creeping
things. (NKJV) |
In due time, God sent a Saviour, and
now He commands all men to repent of their foolish ways. This Saviour was
killed and then raised from the dead, and one day, He will return to judge
the world. The proof that He will judge is that
He was raised from the
dead.
(from The Bible Exposition Commentary. Copyright © 1989 by Chariot Victor
Publishing, and imprint of Cook Communication Ministries. All rights
reserved. Used by permission.)
From the Amplified Bible
(30) Such [former] ages of ignorance God, it
is true, ignored and allowed to pass unnoticed; but now He charges
all people everywhere to repent (to change their minds for the
better and heartily to amend their ways, with abhorrence of their
past sins),
(31) Because He has fixed a day when He will judge the world
righteously (justly) by a Man Whom He has destined and appointed for
that task, and He has made this credible and given conviction and
assurance and evidence to everyone by raising Him from the dead.
[Psalms 9:8; 96:13; 98:9.] |
Acts 17:32-34
| From the
NKJV |
From the
Peshitta |
|
(32) And when they heard of
the resurrection of the dead, some mocked, while others said, "We
will hear you again on this matter." |
|
|
And when they heard of the
resurrection of the dead, some mocked, and others said, We will hear
you again on this matter. |
|
|
(33) So Paul departed from
among them. |
|
|
|
(34) However, some men
joined him and believed, among them Dionysius the Areopagite, a
woman named Damaris, and others with them. |
|
|
Some of them, however, followed
him and were converted; one of them was Dionysius, one of the judges
of Areopagus, and another a woman named Damaris, and others with
them. |
|
|
The same division noted earlier between open- and closed-minded Jews
(John 7:43
"So there was a division among the people because of Him.") is now seen among Gentiles.
There were three different responses to the message.
| Some laughed and mocked and did not take Paul's
message seriously. |
| Others were interested but wanted to hear more. |
| A small group accepted what Paul preached, believed
on Jesus Christ, and were saved. |
Compare this with the first sermon preached to the Jews after the
resurrection and ascension of Jesus:
|
Acts
2:12 |
They were all amazed and perplexed,
saying to one another, "Whatever could this mean?" |
|
Acts 2:13 |
Others mocking said, "They are full of
new wine." |
|
Acts
2:41 |
Then those who gladly received his word
were baptized; and that day about three thousand souls were added to
them. |
When you contrast the seeming meager results in Athens with the great
harvests in Thessalonica and Berea, you are tempted to conclude that
Paul's ministry there was a dismal failure. If you do, you might find
yourself drawing a hasty and erroneous conclusion.
Some of the philosophers derided him. The doctrine of the resurrection of
the dead was believed by none of the Greeks; it seemed incredible; and
they regarded it as so absurd as not to admit of an argument, It has nor
been uncommon for even professed philosophers to mock at the doctrines of
religion, and to meet the arguments of Christianity with a sneer. The
Epicureans particularly would be likely to deride this, as they denied
altogether any future state. It is not improbable that this derision by
the Epicureans produced such a disturbance as to break off Paul's
discourse, as that of Stephen had been by the clamor of the Jews,
Acts 7:54.
We still need witnesses who will invade the "halls of academe" and present
Christ to people who are wise in this world but ignorant of the true
wisdom of the world to come. "Not many wise men after the flesh, not many
mighty, not many noble are called" (1 Corinthians 1:26); but some
are
called, and God may use you to call them.
(from The Bible Exposition Commentary. Copyright © 1989 by Chariot Victor
Publishing, and imprint of Cook Communication Ministries. All rights
reserved. Used by permission.)
Some men
Instead of mocking or politely waiving the subject, having listened
eagerly, they joined themselves to the apostle for further instruction,
the consequence of which was that they "believed."
Dionysius the Areopagite
| One of the judges of the Court of the
Areopagus. The Areopagus included only those of highest status
in this university community, so the conversion of Dionysius
is significant. That of itself was no small victory. He
was one of this college of twelve judges who had helped to
make Athens famous.
Eusebius says that he became afterward bishop of the
Church at Athens and died a martyr. |
|
A woman named Damaris
| Not the wife of Dionysius as some have
thought, but possibly an aristocratic woman. It is
unlikely that women would be permitted in gatherings of the
Areopagus; indeed, the most educated and publicly seen women
in Athens were probably still prostitutes and foreigners.
Whatever her background, Damaris may have been in the
marketplace listening to Paul's speech to the Areopagus |
|
And there were "others"
| A small group, but strong enough to keep the
fire burning in Athens. |
|
Although it is said occasionally that Sha’ul was unsuccessful in
Athens, this verse proves the contrary: the persons named became the core
of that city's Messianic community.
(From Jewish New Testament Commentary Copyright © 1992 by David H. Stern.
All rights reserved. Used by permission.)
From the Amplified Bible
(32) Now when they had heard [that there had
been] a resurrection from the dead, some scoffed; but others said,
We will hear you again about this matter.
(33) So Paul went out from among them.
(34) But some men were on his side and joined him and believed
(became Christians); among them were Dionysius, a judge of the
Areopagus, and a woman named Damaris, and some others with them. |
(End of Chapter Seventeen)
Bibliography
|
