Acts 17

Acts 17:1

Thessalonica and Berea, but is soon chased from us by the violence of the unbelieving Jews. Acts

Acts XVII. 1.

WHEN Paul and Silas had quitted Philippi, in that honourable manner which was described in the former section, they went forward in their progress; and taking their journey westward through Amphipolis and Apollonia, which were likewise considerable cities of Macedonia, (the former of them having been once the capital of the first part of it,) they came to the celebrated Thessalonica; a city which lay near the coast of the Ægean sea, where the Roman governor held his residence, and where there was also a synagogue of the Jews. And according to Paul’s usual custom of applying first to the Jews, he entered in to their assembly, and made one among them, and strongly argued and discoursed to them for three succeeding sabbaths, from various passages out

• For three succeeding sabbaths.] It has been concluded from hence, that Paul continued but three weeks at Thessalonica; but, as it evidently appears that, while he was in this city, he not only wrought with his own hands to procure a subsistence, (1 Thess. ii. 9; 2 Thess. iii. 8,) but also received supplies, more than once, from Philippi; (compare Phil. iv. 16.) I think it much more probable, (as Dr. Benson well argues, Hist. Vol. II. p. 94, 95,) that after the Jews appeared so obstinate in their infidelity, as most of them did, he desisted from disputing or teaching in their synagogue after the third sabbath, and then preached for some time among the Gentiles, before the assault mentioned ver. 5, which drove him from this city. It appears, that, during his stay here, great numbers of Gentile Idolaters received the gospel with remarkable zeal and affection: (1 Thess. i. 9, 10,) so that a church was founded, in the midst of their persecutions, which became famous in all Macedonia and Achaia: (Ibid. ver. 5-8.) And though the apostle, after having treated these new converts with extraordinary tenderness during his abode with them, was quickly forced to leave them, (chap. ii. 7, 8, 11, & seq.) and they about the same time lost some Christian brethren by death, who were dear to them, and might have been remarkably useful; (chap. iv. 13, & seq.) yet they continued to behave well so that Paul re-

The Jews are enraged, and raise a mob again

of the scriptures, for which they professed so great a regard; Opening [them] with great exactness, and evidently shewing themᵇ by clear and incontestable arguments, taken from those sacred oracles, that the Messiah ought, according to the whole tenor of the prophecies, to suffer the last extremities from the unbelieving generation among whom he was to appear, and then to rise from the dead, how contrary soever it was to their prejudiced apprehensions; and that this is the true expected Messiah, [even] Jesus of Nazareth, whom, said he, I make it my business to declare unto you, and to all to whom I come.

This was the substance of what he inculcated upon them in repeated discourses, and the success was various; for notwithstanding all the prejudices of the Jews, such was the evidence of what he said, that some of them believed, and adhered to Paul and Silas; and also a considerable number of the devout Greeks, who had either embraced the Jewish religion, or at least worshipped with those that had, and not a few of the principal women of the city.

But, on the other hand, there were many who rejected the gospel, and that, as it afterwards appeared, with great malignity of heart: For after some time, the unbelieving Jews, filled with indignation, and in a wild transport of ungovernable zeal on the occasion, gathered together some mean and profligate fellows, and making a mob, threw the whole city into a tumult; and assaulting with great violence the house of Jason,ᶜ

ceived a very comfortable account of them by Timothy; (chap iii. 6, 7,) and they afterwards advanced in faith, charity, and courage, amidst their growing trials; (2 Thess. i. 3, 4,) though some few behaved irregularly, and got into an idle and negligent way of living, which brings much reproach upon a Christian profession, and therefore required church discipline. (Ibid. iii. 6—15.) It also appears that, when Paul was with them, he took an opportunity of hinting to them the rise of Antichrist, which, as they a little mistook his meaning, gave occasion to that celebrated prophecy, 2 Thess. ii 1—12. I conclude, that these hints from the Epistles, to complete and illustrate the short account given in the Acts will not, here or elsewhere, be dis-

disagreeable to my readers, but that they will rather be pleased, to have as complete a view as may be of the Scripture history of the Christian Church in the apostles’ time.

ᵇ Evidently shewing them] This seems the proper import of the word παραβίωτος, which signifies laying a thing open before the eyes of the spectators Grotius and Elsner think, the last words of the preceding verse should have begun thus; ἀπο τω γαχωμ διανογωμ, opening and evincing from the Scriptures, &c.

ᶜ Jason.] As Jason seems (by Rom. xvi. 21,) to have been a relation of Paul, it is not improbable, that he was an Hellenistical Jew; but Mr. L’Enfant’s argument from his name seems not sufficient to prove him to have been so.

others are brought before the magistrates.

where Paul and his companions lodged, they endeavoured to bring them out to the people, with a design to have exposed them to the fury of the mob, whom they had so incensed against them, that they were ready to have torn them in pieces. But not finding them as they expected in the house, they dragged out Jason and some others of the brethren who were with him, to the rulers of the city, crying out with great fury, These turbulent, mischievous men, that have turned the world upside down, and thrown every place through which they have passed into the utmost confusion, are now come hither also, to create the same disturbance among us: And this Jason has privately received and sheltered them under his roof, and so hath made himself responsible for all the mischief they may do here: And it is highly necessary that an immediate stop be put to their proceedings, as all these men are certainly engaged in some design that may be dangerous to the state, and are in effect guilty of high treason against the emperor; for they act directly contrary both to the decrees and interest of Cæsar, saying, that there is another independent and even superior king, [one] Jesus, whom though he were crucified at Jerusalem several years ago, they foolishly assert to be raised to universal empire, and demand the obedience of all men to him as their supreme Lord.

And as the charge was formed in such a manner, that their neglecting it might render them obnoxious to the Romans, they troubled and alarmed both the multitude and the magistrates of the city when they heard these things; which seemed to contain something of a formidable nature, which they could not fully understand. But they were not willing to proceed to extremities against a neighbour, merely for harbouring persons who, whatever might be alleged against them, were in a manner strangers to him; and therefore, having only taken security of Jason, and the rest of the brethren who were

⁴ Another king] Though the Roman emperor did not pretend to be the only king or monarch, yet in all the conquered provinces, or dependant states, there could be no kin established without his consent: and it is not improbable, that the title of Lord, so frequently and so justly given by Christians to their great Master, might be used as a handle of accusation on such an occasion as this.

Paul and Silas go to Berea, and are better rece

brought before them, to bind them to their good behaviour, and to appear when they were called to answer to the charge exhibited against them, they dismissed them for that time.

But the brethren, perceiving to how great personal danger the apostle and those that attended him would necessarily be exposed by a longer abode there, immediately without any farther delay, where such important lives were concerned, sent away Paul and Silas by night to the neighbouring city of Berea, where they hoped they might pursue the charitable design of their journey with less opposition; and accordingly, when they came thither, they went into the synagogue of the Jews, not discouraged by the ill usage they had met with upon their addresses to them elsewhere.

Here, therefore, as in other places, these messengers of Jesus gave them an account of the general contents of the gospel, and of the commission which they had in charge, always to open it first to the Jews, wherever they came. And they had the satisfaction to find, that these people were of a nobler and more generous disposition than those of that religion at Thessalonica, by whom they had been so ungratefully chased away; for they received the word with all readiness of mind, daily examining the scriptures,

Of a nobler and more generous disposition, &c.] There is, as Dr. Whitby has observed, a peculiar spirit and propriety in this expression, as the Jews boasted that they were exulted as mystic, free and noble, by virtue of their descent from Abraham and the other patriarchs. These Bereans, imitating the rational faith of their great progenitor, were mystical, his more genuine offspring.

Daily examining the scriptures.] It is very unjust to argue, from the conduct of the apostle with respect to the Jews, and from that of these free and generous inquirers, that Christianity cannot be proved otherwise than from the prophecies of the Old Testament. It might be demonstrated from various topics of external and internal evidence, to those who never heard of any former revelation. Another very important additional argument does indeed arise from the accomplishment of prophecies; and when it has been asserted (as we know it has, by the authorized teachers of the

gospel, not only that Christ is a divine messenger, but also that his appearance was foretold to the Jews, then it is impossible to vindicate Christ’s mission without shewing that it was so. But, in examining the particular texts in question, we are not only to inquire, whether the sense given by the apostles be in itself considered, most easy and natural, which is generally the case; but (especially on account of the obscurity which must of course attend prophecy,) we are to consider, whether the improbability of the sense they give in any particular instance, or in all instances, be sufficient to balance the other proofs they produced of being under a divine guidance, before we can draw any conclusion to the prejudice of their plenary inspiration; so very far should we be from concluding, without such an overbalance, that Christianity is false, which yet has generally been the way of our indolent half thinkers, and of Mr. Collins in particular, whose reflections on this text gay occasion to this remark.

ews come and stir up the people against them.

whether those things which Paul and Silas in their repeated discourses asserted, were indeed so. Many of them therefore finding how exact a correspondence there was between the words of these Christian preachers, and those of their own prophets to which they referred, believed the gospel; and also several of the Grecian women of considerable rank, and of the men not a few; so that there was, on the whole, a fair prospect of founding a flourishing church in this place.

But an unhappy opposition soon arose from the malice of their persecutors; for as some of the Jews of Thessalonica understood that the word of God was preached by Paul at Berea with such promising success, not content with what they had done to oppose it at home, they came thither also, raising [a storm among] the populace, and representing Paul and his associates as factious and turbulent people, to whom it was dangerous to give any the least shelter or countenance. And then immediately the brethren, equally solicitous with those of Thessalonica in the like case, as to the danger he might incur in consequence of the growing influence of his unjust accusers, and the peculiar malice which they had against him, sent away Paul, as if he were to go by sea to some of the southern cities of Greece; and they chose to direct him to the road which led to the sea, that if he had not an opportunity of embarking, or did not think proper to do it, his malicious enemies might at least be discouraged from any farther attempt to pursue him; which they might probably have done, if they had known he would have travelled by land. But Silas and Timothy, as their characters were not so public, or their persons so obnoxious, did not go with him from Berea, but continued there a while longer, to settle the new planted church, and to instruct them more fully in the doctrine of the gospel.

And they that conducted Paul, brought him by land as far as the celebrated city of Athens, that

Raising a storm among the populace.] admirably illustrates the rage and fury of Mr. Blackwell has rightly observed, a seditious multitude. (Compare Psal (Sacr. Class. Vol. I. p. 250.) that this is the xciii. 3, 4; Isai. xvii. 12, 13. Jer. xlvi. 7, exact import of the word σαχων, which 8.) See Elsner, Observ. Vo. I. p. 446. expresses a violent agitation of the sea, and

VOL. 3.

Paul goes to Athens, and sends for Silas and Timothy.

unequalled seat of learning among the Greeks; Athens: and receiving a commandment xxix. and having received an order from him to Silas ing a commandment and Timothy, that they should come to him as soon unto Silas and Timotheus, for to come to Acts as might be, to inform him of the state of the him with all speed, xvii. new converts he had left behind him at Thessal- they departed. 15 Ionica and Berea, they went away; and he continued alone at Athens, with a heart full of solicitude on account of his brethren, and of these infant churches.

IMPROVEMENT.

verse 1, 2 WITH how much grace and propriety might the apostle say, of bonds and imprisonments, in the most grievous circumstances that could attend them, None of these things move me, neither count I my life dear unto me, so that I may finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the gospel of the grace of God. (Acts xx. 24.) He gave a remarkable proof of this heroic temper, when having (as he himself expresses it) been shamefully entreated at Philippi, he was bold in his God to preach the gospel of God at Thessalonica too, though it were with much contention, through the perverse opposition of these unbelieving Jews. (1 Thess. ii. 2.)

He boldly declared to them, and proved it by unanswerable evidence, that the Messiah whom they so eagerly expected, and of whose temporal kingdom they so fondly dreamt, must, in order to establish his claim from the accomplishment of prophecies, suffer, and rise from the dead: And then he shewed, agreeably to these important premises, that Jesus whom he preached to them was that very person; but instead of receiving his testimony with thankfulness, and the word of God with obedience, what iniquity and obstinacy of heart did these Jews shew! Unhappy nation, who, as Paul most justly speaks of them, (1 Thess. ii. 15, 16,) having killed the Lord Jesus, and their own prophets, persecuted the apostles also; not pleasing God, and being contrary to all men; forbidding, so far as in them lay, the appointed messengers of this glorious salvation to preach to the Gentiles that they might be saved; thereby, alas, filling up the measure of their iniquities, till wrath came upon them to the uttermost, and avenged at once the blood of Christ, and that of his ministers, whom they had slaughtered, and those immortal souls whom they had laboured to destroy.

An order to Silas and Timothy, that they should come to him, &c.] Perhaps Paul expected, some considerable success would attend his labours at Athens, and was therefore desirous to engage the assistance of these pious and excellent persons. Nevertheless God did not see fit to

answer these hopes; and though they came to him, as he had ordered, or at least one of them, that is, Timothy, he was quickly obliged to send him away, especially as he was so solicitous about his dear friends at Thessalonica. See 1 Thess. iii. 1, 2.

Reflections on the opposition made to the apostles.

Their blind and furious zeal for the law, to which, after all, the apostles did a much greater honour than they could possibly do, engaged them to list under their banners the vilest and most infamous of mankind, certain lewd fellows of the baser sort, the pitch of whose understandings, as well as the turn of their tempers, rendered them the proper tools upon such occasions: And these profligate wretches themselves, the reproach and the plague of mankind, are the persons into whose mouth that senseless cry against the apostles was to be put, that they turned the world upside down. Competent judges indeed of the interests of society, and worthy guardians of its peace!

Such charges, we see, may be brought against the most innocent, the most benevolent, and the most useful of mankind. Thus was Paul accused by Tertullus, as a pestilent fellow, a mover of sedition throughout the world, and a ringleader of one of the most pernicious sects that ever appeared in it: (Acts xxiv. 5.) Nor did Jesus, our divine Master, escape; but was accused, condemned, and executed, as a traitor to Cæsar and to his country. But could these clamorous creatures have thought of proof, where would they have been able to find it? If to testify the truth which God had given them in charge; if to exhort to universal love; if to command men that they should study to be quiet, and do their own business, that if it were possible, as much as lay in them, they should live peaceably with all men, doing good to all as they had opportunity; if to enforce these exhortations by the strongest arguments, the warmest exhortations by the most amiable examples; if thus to teach, and thus to act, were turning the world upside down, the apostles were indeed the subverters of it: But O, who would not pray for the happy time, when the world should be thus subverted!

Let the claims of Jesus to universal monarchy be rightly understood, and Cæsar shall find nothing contrary to his just decrees, but every thing subservient to his truest interest. The Redeemer’s kingdom is not of this world, (John xviii. 36;) nor can the just rights both of princes and subjects be ever so effectually established, as by a submission to him. May the kings of the earth be so wise as to know this, and all under their government so happy as seriously to consider it.

Security was taken of Paul’s friends, and it was prudent in the magistrates to carry it no farther. The apostle himself was obliged immediately to quit them, under the shelter of the night, with a heart full of tender solicitude for these new converts; yet he did not reflect upon his journey to Thessalonica with regret, but amidst all the difficulties he met with, was (as he afterwards tells them) incessantly thanking God on their account, because they received the gospel which they heard of him, not as the word of men, but (as it is in truth) the word of God, and became followers of the churches of God elsewhere. (1 Thess. ii. 13, 14.)

While Paul was at Athens, his spirit was moved,

xxxix. verse 11, 12 Providence brought him in safety and liberty to Berea, and here he met with a more candid reception: The Bereans shewed a true nobleness of spirit, for they received the word with readiness, and searched the scriptures daily, that they might judge for themselves, whether things were there as Paul represented them. While the ministers of Christ are faithful and skilful in the execution of their office, they will not desire that what they say should be received with an implicit subjection; but will be contented, will be solicitous, it should be tried by the standard of scripture. To this touchstone may our doctrines and exhortations be honestly brought, and let them always be received or rejected as they are found agreeable or disagreeable to it.

Acts 17:16

Paul continues a while at Athens, and, being deeply affected with the idolatry of that learned city, makes an excellent discourse to them, but with little success. Acts XVII. 16, to the end.

Acts XVII. 16.

xl. Acts xvii. 16 NOW while Paul was waiting for Silas and Timothy, after the message he had sent them (as was before observed) to come to him at Athens, the notice that he took of their religious state affected him with such concern and indignation, that his spirit within him was strongly moved,ᵃ and had an unusual kind of edge set upon it, while he beheld the excessive superstition of that famous city, which was esteemed the seat of learning and politeness, and found it in so gross and scandalous a manner enslaved to idolatry.ᵇ He therefore discoursed publicly

Acts XVII. 16.

NOW while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry.

Therefore dis.

ᵃ His spirit within him was strongly moved.] The word παροξονίω signifies, that a sharp edge was as it were set upon his spirit, and that he was wrought up to a great eagerness of zeal. Yet it is observable, that it did not throw him into any sallies of rage, either in words or actions, but only engaged him courageously to attempt stopping this torrent of popular superstition, by the most serious and affectionate, yet at the same time manly and rational remonstrances. O that Christian zeal had always produced such effects!

ᵇ He beheld the city enslaved to idolatry.] This, which is here expressed in the original by καυτόπω, appears to have been its proper character. Athens was there-

fore called by Ælian the altar of Greece; and Xenophon observes, “that it had twice as many sacred festivals as any other city.” (Xen. de. Rep. Athen. p. 700.) The grave Pausanias tells us, “It had more images, than all the rest of Greece:” (Attic. cap. 17, 24;) and one of the satyrists humorously says, “It was easier to find a god than a man there.” (Petron. Satyric. cap. 17.) Dr. Hammond has a fine note to illustrate this. See also Mr. Biscoe at Boyle’s Lect. chap. viii. § 11, p. 317, 321; and The knowledge of Divine things from Revel. p. 258, 259. The author last mentioned tells us, (I wish I could find on what particular authorities,) that a fool had been capitally con-

to find the whole city enslaved to idolatry.

uted he in the upon the great principles of natural and re- sect. synagogue with the vealed religion in the synagogue, addressing xl. devout persons, and himself to the Jews, and to the other pious persons [that worshipped with them] on their sab- Acts with them that met xvii. bathdays; and took all opportunities of speaking about matters of religion every day, in the great forum or marketplace, to those Athenians whom he met with in the public edifices which were erected there.

Then certain But some of the Epicurean and Stoic philoso- 18 philosophers of the Epicureans, and of phers opposed themselves to him; the former of

account of them, has greatly perplexed the matter. But I think Dr. Benson has expressed himself, on the whole, in a very impartial and judicious, as well as comprehensive manner, (Hist. Vol. II. p. 100,) when he tells us, “They held, that matter was eternal, God corporeal,” that is, a fiery substance, “and that either God was the soul of the world, or the world itself a God. They” generally “looked upon all things as subject to an irresistible fatality,” though some of them at least seem to me to have exempted the human will from it; “that virtue was its own sufficient reward, and vice its own sufficient punishment: And they fluctuated exceedingly, as to their belief of future rewards and punishments, though they had some expectations of a future state” of existence, “as well as of the conflagration and renovation of the world;” with relation to which, several of them seem to have expected a continual revolution of exactly similar events at equally distant periods of time. The attentive reader will easily see, how opposite the genius of each of these sects was to the pure and humble spirit of Christianity, and how happily the apostle levels his incomparable discourse at some of the most distinguishing and important errors of each, while, without expressly attacking either, he seems only intent on giving a plain summary of his own religious principles, in which he appears a most charming model of the true way of teaching and reforming mankind. (See Dr. Bentley at Boyle’s Lecture, Sermon II. at the beginning.) For a larger account of the Epicureans and Stoics, see Le Clerc’s Eccles. Hist. Cral. § ii. cap. 4, 5; Budæus in his excellent Hist. of Phil. cap. iv. § 45—50, & ibid. § 36—40; and above all for the latter, Lips. Manu- duct. ad Phil. Stoicam, præsertim lib. i. cap. 14, 15.

The Epicureans and Stoics oppose Paul in his

SEC. which entirely denied a divine Providence, and xl. held the world to be merely the effect of chance, Acts asserting pleasure to be man’s chief good, and xvii. limiting his existence to the present state; and 18 the latter maintained the doctrine of an universal necessity, and proudly exalted their wise men, as if they were in some respects superior to the Deity himself: The notions of both these were so directly contrary to the doctrine which Paul taught, that it is no wonder they proved violent antagonists; and as several were present at these occasional debates, some scornfully said, What will this retailer of scraps say? this trifling fellow, that has somewhere or another picked up some scattered notions, with which he is vain enough to think he may make a figure here? And others said, He seems to be a proclaimer of foreign deities or dæmons: because he preached to them Jesus, and the resurrection; the former of which they, through their negligence in attending, ridiculously took for a deified man, and the other for a goddess.

19 And as the crowd increased to a greater number than could conveniently hear him in the place where they then were, they took him, and conducted [him] to that celebrated hill near the citadel, which was called the Areopagus, being

• Retailer of scraps.] This was the best phrase I could think of, to express the original πειραιώτης, which signifies “a contemptible creature, that picks up scattered seeds in the market, or elsewhere;” and therefore Mr. Fleming (Christol. Vol. II. p. 429,) would render it grain gatherer, or, less literally, holder forth. To have rendered it this mountebank, as the translation of 1727 does, seemed both ludicrous and inaccurate. The original admirably expresses the contempt they had of an unknown foreigner, that pretended to teach all the several professors of their learned and illustrious body of philosophers. Witsius (Meletem. p. 81—83,) has taken great pains to shew by many authorities, that it comprehends the three ideas of meanness, garrulits, and impiety, as if it had been said, This contemptible, prattling, sacrilegious creature; but, as this seems to strain the matter to an extreme, I chose the least malignant sense, especially as that was petulant enough, and gives one but an ill idea of their sense and oliteness.

• Jesus, and the resurrection.] It seems with great reason that Dr. Hammond follows Chrysostom’s interpretation, which is that given in the paraphrase. Stupid as the mistake seems, it is the less to be wondered at, since Resurrection might as well be counted a deity, as Shame, Famine, and Desire, among the Athenians, (Pausan. Attic cap. 17,) or as the Fever, and some things too scandalous here to name, were among the Romans, as Dr. Hammond, Mr Reeves, (Apol. Vol. II. p. 53,) and many others have long since remarked. Raphelius’s attempt to overthrow this interpretation, by proving that ἐπιμνύς signifies the person of a dæmon, and also any property or work belonging to him, (Annot. ex Xen. p. 167—172,) is quite unsuccessful; for none of his authorities prove, it expresses both in the same place.

• They took him, and conducted him to the Areopagus.] For an account of this celebrated place, and the court of judges which sat there, to try all the most important causes civil or criminal, see Archbisho

him to the Areopagus, to hear what he taught.

a part of their city dedicated to Mars the God of battle, whom they called Areios, and the seat of that illustrious senate who had the name of Areopagites, from their assembling there. And when he was come thither they applied to him, saying, may we be allowed to know more fully and particularly what this new doctrine is which is spoken by thee? For thou bringest some strange things to our ears, exceedingly different from what we have ever received from any of those many professors of various learning which this celebrated city has produced: We would therefore willingly know, what these things mean; and choose to hear them from thine own mouth, rather than by the uncertain report of others, who may not perhaps clearly understand what thou intendest, or accurately relate what thou hast said.

Now this was entirely agreeable to the genius of the place; for all the Athenians, and the numerous strangers that sojourn among them, delight to spend their leisure time, of which many of them have a great deal, in nothing else but telling or hearing somewhat new, which may amuse that speculative and curious temper they are exceeding prone to indulge.

Paul therefore standing up in the middle of the Areopagus, where he might be most conveniently heard by a large number of people, addressed himself to them in a very suitable discourse, and said, Ye men of Athens, it seems as if I might address you with the greater prospect of success on the occasion which now calls me to speak among you, as I perceive you are exceedingly addicted to the worship of invisible powers. For

Potter’s Greek Antig. Book I. chap. 19, and, for the etymology, Dr. Hammond and Le Clerc’s Supplement. As the cognizance of religious causes also lay in these judges, Beza, Dr. Hammond, and some other critics have thought, that Paul was brought to a formal trial before them; but it evidently appears to be a mistake, not only from the title by which Paul addresses them in his discourse, (from which Limborch argues,) but from the whole tenor of the story, and particularly as the persons who brought him hither are represented, not as accusing him of any thing obnoxious, but only as desiring to be informed, what that strange thing his new doctrine was.

b The strangers that sojourn among them, delight to spend their leisure time (wonder) in—somewhat new.] It is well known, that the young nobility and gentry of Italy, and most of the neighbouring countries, generally studied some time at Athens, where there were the most celebrated professors in all the liberal arts and sciences. Several of the critics have shown, how remarkable the Athenians were for their love of novelty, and none, that I recollect, better than Kaphelius. Annot. ex Xen. p 172, 173.

c Exceedingly addicted to the worship of invisible powers.] This English phrase which is very agreeable to the etymology of ἀντιδωμοσύνης, has, what I think

Paul preac es in the SECT. as I passed along the streets o x1. magnificent city, and beheld t — Acts xvii. 23 struments of your worship, which there was this remar “To the unknown God,” so seem to be, that no deity, unknown, may be passed by version of Scripture should always if possible have, the ambiguity of the original, which Dr. Hammond, and especially Revius on Valla, prove to be capable of a good s well as a bad sense; (compare Acts xxv. 19;) whereas neither superstitious nor religious have that ambiguity. Dr. Larder, Credib. Book I. chap 8, § 7, Vol. I. p. 427-430, (as Mr. Fleming also had done, Christology, Vol II. p. 431,) has well observed, that giving it the worst signification of which it is capable does not well suit the decorum, which so well bred a an as Paul was, would no doubt mainain before this polite assembly; whereas, on our interpretation, it opens his discourse, not only in an inoffensive, but in a very obliging manner, which I have endeavourd farther to express in the paraphrase. This accurate critic shews, that strangers at Athens used to begin their public disourses with some compliment to the place and its inhabitants. The medium Paul chooses cannot be sufficiently admired. The objects and instruments of your worship.] This is the proper signification of σιδασμαλ, which has no English word exactly corresponding to it. Compare 2 Thess. ii. 4 To the unknown God.] The express testimony of Lucian (Philopat. ad fin.) sufficiently proves, that there was such an inscription at Athens, and shews, how unnecessary, as well as unwarrantable, it was in Jerom to suppose, that the apostle, to serve his own purpose, gives this turn to an inscription, which bore on its front a curality of deities. Whence this important henomenon arose, or to what it particularly referred, it is more difficult to say. Witsius, (Melet. p. 85,) with Heinsius, (in loc.) understands it of Jehovah, whose name, not being pronounced by the Jews themselves, might give occasion to this appellation; and to this sense Mr. Biscoc inclines, Boyle’s Lect. chap. viii. § 22, p. 322-325. Dr. Welwood (Pref. to the Banquet of Xenophon, p. 18, 19,) supposes, that Socrates reared this altar, to express his devotion to the one livin and true God, of

m he preached was the former of all things:

gard: Now I should think myself inexpressibly happy, if on this incident I might graft those instructions which might bring you to the true knowledge of religion, and determine the devotions you seem so ready to pay to him; who is the only worthy object of them: Him therefore whom in this instance ye worship, without particularly knowing him, do I now publicly declare unto you. This is the Deity; that I am come to preach among you, even the one glorious and eternal God, who made the world and all things that are therein; and it is evident, that such must be the excellency of his nature, that being the supreme and uncontrouble Lord of all the dominions of heaven and earth, he dwelleth not in temples made with hands: Neither is he served by human hands lifted up in prayer, or stretched out with the most costly offerings, as if he stood in need of any thing which we can give, or which we can do: For he himself is indeed the great universal benefactor, from whom all our enjoyments and all our powers of action are derived; as he is continually giving to all the human race life, and breath, and all things, which they can neither consecrate to him, or possess themselves. And he hath made of one blood, and caused to descend from one original pair, the immediate work of his own almighty power and goodness, the whole nation and species of men, now by his providential care so propagated, as to inhabit and cover all the face of the earth, having marked

Neither is he served by human hands, &c.] Dr. Bentley, (at Boyle’s Lect. Serm. II. p. 43.) and many other critics, have well observed, this refers to a foolish notion among the Heathens, that the gods fed on the fumes of sacrifice. Their votaries also clothed their images with splendid garments, and waited upon them in other services, ill becoming the majesty and purity essential to the divine nature.

He hath made of one blood (παν εὐθαυτοῦ) the whole nation of men.] By this expression the apostle shewed them, in the most unaffected manner, that, though he were a Jew, he was not enslaved to any narrow views, but looked on all mankind as his brethren. I see no reason to imagine, as Elsner does, that the apostle has any reference here to a notion of some

of the philosophers, mentioned by Julian, “that the whole human race sprung up from some drops of sacred blood, which fell down from Jupiter.” (Elsner. Observ. Vol. I. p. 447, 448.) It would, I think, have been beneath him to have taken the advantage of such an ambiguity of expression. If it be objected, (as I know it has been,) that no principle of reason could prove, that all mankind were descended from one original pair, I answer, That it was not necessary for the apostle separately to prove every article of his doctrine, o which he here gives a summary account. Had they heard him out, he would n doubt have given them proper evidence, tha he had a commission from God to teach it, and that therefore it was to be received the authority of the revealer.

OL. 3.

In whom we all exist, and whose offspring

out in his eternal and unerring counsel, the times foreallotted [to each] in their respective order,⁹ and appointed the several boundaries of their different habitations: All things in the disposition of his Providence centring in this one great end, that they might be excited to seek after the Lord their Maker, if possibly, amidst all the darkness which their own degeneracy and prejudice have brought upon their minds, they might feel after him, and be so happy as to find him out, in the knowledge of whom their supreme happiness consists; who indeed, though he be so little known and regarded by the generality of mankind, yet is not far from every one of us: For in him we perpetually live, and are moved, and do exist;¹⁰ the continuance of all our active powers, and even of our being, is ever owing to his steady and uninterrupted agency upon us, according to those stated laws of operation which he hath wisely been pleased to lay down for himself; as some also of your own poets have in effect said, and particularly Aratus, in those remarkable words, “For we his offspring are.”¹¹ We therefore, with all the noble powers and

• The times foreallotted to each in their respective order.] The expression πρόεδωμεναι καίως signifies the wisdom, as well as reality, of this divine disposition of events, as fixed by God in his eternal counsels under the conduct of his Providence, which therefore I have endeavoured to express in the paraphrase. (Compare note 6 on chap. xiii. 48, p. 199.) This evidently struck at the root of the whole Epicurean system.

• In him we live, and (κυνωμίς) are moved, and do exist.] No words can better express that continual and necessary dependence of all derived things, in their existence, and all their operations, on their first and almighty cause, which the truest philosophy, as well as theology, teaches. The thought, in words just like these, is found in an old Greek poet; but Paul does not mention it as a quotation, so that I rather think with Le Clerc, that the poet borrowed it from hence, though to be sure, many of the ancients had before expressed themselves much to the same purpose. See Gataker ad Antonin. lib. iv. § 23, & lib. v. § 27.

• For we his offspring are.] These words, Τα γὰρ καὶ γὰρ ἄσθαιναι, (which I chose to put into a poetical order in the version, as best imitating the original,) are well known to be found in Aratus, a poet of Cilicia, Paul’s own country, who lived almost 300 years before this time. I wonder so few writers should have added, that they are, with the alteration of one letter only, to be found in the Hymn of Cleanthes to Jupiter, of the Supreme God, which I willingly mention, as beyond comparison the purest and finest piece of natural religion, of its length, which I know in the whole world of Pagan antiquity; and which, so far as I can recollect, contains nothing unworthy of a Christian, or, I had almost said, of an inspired pen. It is to be found in Hen. Steph. Poes. Philosoph. p. 49, & seq. and with Duport’s Latin Translation in Cudworth’s Intellect. System, Book I. chap. iv. p. 432, 433; and I am sorry I know not where to refer my reader to a good English version of it. The apostle might perhaps refer to Cleanthes, as well as to his countryman Aratus, when he introduces this quotation, as what some of their own is had said.

em to repent, in view of a judgment to come.

faculties of the rational nature, being only the offspring of God, and bearing but a feeble ray of those consummate and original glories which shine forth in him, ought not surely to imagine the Deity to be like any thing inferior even to ourselves, any thing so mean and vile as gold, or silver, or stone, (of which last material, base as it is, most of the idols are made) how curiously soever wrought by the art and contrivance of man. Such are indeed the gross conceptions that have long been entertained by a great part of mankind, but you are now called to correct these irregular ideas, and to govern yourselves by more rational and exalted views of religion; for though God, as it were, overlooked the time of this ignorance, and did not bear any general testimony against these corruptions in worship, nor severely punish the nations who fell into them, so long as they maintained any thing of natural virtue, humanity, and probity; he now interposes in a public and solemn manner, and expressly charges all men, to whom the sound of his gospel comes, every where to repent and return to his worship and obedience, as they regard their eternal happiness and salvation. And this he requires with a merciful kind of severity and importunity, as what must immediately be done, because he hath appointed a great and awful day, in which he will judge the whole world in righteousness, and pass a final sentence of happiness or misery on each, according to his true character and behaviour; which he will do by that illustrious Man, whom he hath by miraculous interpositions marked out as ordained for that important purpose, of which he hath given sufficient assurance to all men, by raising him from the dead, according

God as it were overlooked the times of this ignorance.] This vrugdom expresses, which Mr. Howe paraphrases, “The beams of his eye did in a manner shoot over them;” (Howe’s Works, Vol. II. p. 23,) that is, He did not appear to take notice of them by sending express messages to them, as he did to the Jews, and now also to the Gentiles, as it follows, charging all men every where to repent. The reader will easily perceive, there is a dignity in this latter expression, becoming on who was conscious to himself that he was indeed an ambassador from the King of heaven, who could (to allude to that remarkable story, Liv. lib. xlv. cap. 12,) draw a circle about the greatest monarch, and demand a decisive answer before he stirred out of it. This universal demand of repentance declared, in the strongest terms, universal guilt, and admirably confronted the pride of the haughtiest Stoic of them all; and at the same time, bore down all the idle plea of fatality; for who could repent of doing what he apprehended he could not but have done?

Most of them make light of what Paul says, but

to his known and public prediction, whereby he has demonstrated how able he is to raise others.

And when they heard him making mention, though but incidentally, of the resurrection of the dead, some rudely mocked, and without staying to hear the evidence, made a jest of it as a despicable and incredible tale, not worthy to be any longer heard: And others, whose curiosity was satisfied in hearing in a few words his scheme and design, would not allow themselves to attend to his proofs of so extraordinary an assertion; but coldly said, It is enough for the present, we will hear thee again upon this subject, when a more convenient opportunity offers.

And thus Paul, finding so little disposition in this learned auditory to receive the truth, or so much as to hearken to the evidence of it, went out of the midst of them, and left by far the greater part of the assembly, (notwithstanding all the conceit they had of their own learning, knowledge, and wisdom,) in that deplorable state of ignorance, folly, and superstition, in which he found them.

Nevertheless, though what he said was so generally slighted, some men adhered to him, and inquired farther into the evidence of that extraordinary doctrine which he taught concerning Jesus and his resurrection, the consequence of which was, that they believed the gospel, and made a public and courageous profession of it: Among whom was the celebrated Dionysius the Areopagite, a magistrate of great honour and dignity among them, and a woman of considerable rank and character in the city, whose name was Damaris; and there were also some others with them, whom we shall not particularly mention.

Without staying to hear the evidence.] We are by no means to imagine, this was all the apostle intended to have said; but the indolence of some of these philosophers, and the petulancy of others of them, cut him short; and so they went down to righteous condemnation, under the guilt of having rejected a gospel, the proof of which they might have learnt in one single day, but would not give themselves the trouble of examining; and this is the condemnation of man. US.

Dionysius the Areopagite, &c.] The members of this court, of which Dionysius was one, are well known to have been persons of great dignity, chosen from among the best families and characters in Athens, so that the title grew into a proverb of honour and integrity. See Cic. ad Attic. lib. i. Epist. 14; Aul. Gell. Noct. Att. lib. xii. cap. 7; Wits. Meletem p. 86-88; and Mr. Biscoe at Boyle’s Lect. chap. viii. §.12, p. 325, 326.

Reflections on Paul’s preaching at Athens.

IMPROVEMENT.

ADORED be the depths of divine counsel and grace, that when in the wisdom of God the world by wisdom knew not God, it pleased God, by what they impiously derided as the foolishness of preaching, to save them that believe. (1 Cor. i. 21.) Whose spirit is not stirred in some measure, to behold the learned and polite city of Athens, not only abandoned to trifling speculations, but enslaved to idolatry and superstition? And, on the other hand, who can be so insensible of all the charms of reason and true eloquence, as not to be delighted with those prudent and generous attempts which Paul made to recover them from it? When derided and affronted as a vain babbler, as a retailer of scraps, by those who indeed shewed themselves to deserve that infamous name, judging a matter before they heard it, and so convicting themselves of shame and folly, (Prov. xviii. 13,) he in the meekness of wisdom, addresses himself to them with that soft tongue which breaketh the bones. (Prov. xxv. 15.) His doctrine dropped as the rain, and his speech distilled as the dew: (Deut. xxxii. 2.) Pity it was that it produced no more valuable fruits, but rather was abused by some that heard it, to nourish those poisonous weeds which were, alas, the native growth of this luxuriant soil.

We see, that while Paul passed through the streets of Athens, his mind was filled with such pious and benevolent affections as became the mind of a Christian and an apostle; and beholding this inscription to the unknown God, he applies himself immediately to declare him to them. Adored be the divine goodness, that we are from our infancy happy in the use of such divine instructions as he gave the Athenians and others; and that though we worship a God whose infinite perfections can never be traced out, he is not entirely an unknown deity to us! May he be known, adored, and obeyed, wide as the works of his hand extend! Even he, the supreme Lord of all, who made heaven and earth, and all that is in them; in consequence of which he is infinitely superior to all our most exalted services, as well as beyond any of those representations of him which the ignorance and folly of men have invented in gold, silver, and stone. His power created all, and by his goodness all are supported. Let us consider ourselves as his offspring, honouring and loving him as the great Father of our spirits; and since we have so necessary and uninterrupted a dependance upon him, since in him we live, and move, and exist continually, let all the affections of our hearts, and all the actions of our lives, be consecrated to his service: And this so much the rather, as it evidently appears, by the revelation of his gospel, that he does not overlook us, but in the most solemn manner calls upon us, and upon all men every where to repent, and to

Paul goeth to Corinth, where he finds Aquila and Priscilla.

sect: return to him; setting before us in so clear a view the awful xli. solemnity of that appointed day, in which he will judge the whole verse world in righteousness, by that man whom he hath ordained to 31 this glorious purpose, even by Jesus, to whom, as the Son of man, all judgment is wisely and righteously committed. The Lord grant that we may all find mercy of the Lord in that day! (2 Tim. i. 18.) In the mean time, may the declaration of it bring multitudes to repentance and faith; and especially may it work thus on those who, like Dionysius and Damaris, are dis- 34 tinguished by their rank and circumstances in life, that their usefulness in the world may be as extensive as their influence, and their names precious in the church among those that are yet unborn.