Acts 17

Acts 17:1-9

Here is a further account of the travels of Paul, and his services and sufferings for Christ. It’s how him, 1. Preaching and perfected at Thefalonica, another city of Macedonia, ver. 1—9. 2. Preaching at Ileria, where he met with an encouraging audacity, but soon driven thence also by perfection, ver. 10—15. 3. Diffusing at Athens, the famous unใหญ่的 of Greece, ver. 16—21; and the account he gave of natural religion, for the conviction of those that were admitted to polyphrases and idolatry, and to lead them to the Christian religion, ver. 22—31; together with the success of this service, ver. 32, 33, 34.

1. NOW when they had passed through Amphipolis, and Apollonia, they came to Thefalonica, where was a synagogue of the Jews. 2. And Paul, as his manner was, went in unto them, and three sabbath-days reasoned with them out of the scriptures. 3. Opening and alledging, that Christ must reach have suffered, and risen again from the dead: and that this Jesus, whom I preach unto you is Christ. 4. And some of them believed, and comforted with Paul and Silas: and of the devout Greeks a great multitude, and of the chief women not a few. 5. But the Jews which believed not, moved with envy, took unto them certain, and fell down of the baker sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and brought to bring them out to the people. 6. And when they found them not, they drew Jason, and certain brethren, unto the rulers of the city, crying, These that have turned the world upside down, are come hither also; 7. Whom Jason hath received: and these all do contrary to the decrees of Cefar, saying, that there is another king, one Jesus. 8. And they troubled the people, and the rulers of the city, when they heard these things. 9. And when they had taken security of Jason, and of the other, they let them go.

As the rule of this chapter and the following changes from see to they, it hath been conjectured that Luke said at Philippi till Paul returned thither, chap. xx. 5, 6. His farther travels are here recorded.

1. He, with his companions, Silas and Timothy, passed through Amphipolis and Apollonia; whether he preached in either of these places, is not said, his rout was directed probably under a divine impulse to Thefalonica, the metropolis of Macedonia. Not discouraged by his ill usage at Philippi, he was bold in his God, to speak the gospel unto them also, 1. Thef. ii. 2. and as his manner was, having found there a synagogue of Jews, he went in unto them, to make them the first tender of the gospel word. Three sabbath-days successfully he reopened with them out of the scriptures; and as they admitted the sacred authority of Moses and the prophets, he appealed to their writings, in proof of the doctrines which he advanced, opening their scope and intention; and particularly by the texts which related to the Messiah, alledging from them, that Christ, far from being this temporal king and earthly conqueror, which they expected, must need to have suffered, in order to obtain spiritual and eternal redemption for his people, and must have risen again from the dead, in proof of his having compleated the truth which he had undertaken; evidently proving from the scriptures, that these things must be accomplished in the Messiah; and that this Jesus whom I preach unto you, is Christ, in whom all the prophecies

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concerning the Messiah were fulfilled, and in no other; and that therefore this must be he that should come, nor must they look for another.

2. His preaching was powerful and convincing, and the spirit of truth for it home to the confidences of many of his hearers. Some of them, who were Jews, believed, and made immediate profession of the truth which they had embraced; they conferred with Paul and Silas, as calling in their for with them, and ready to share their weal and wee; and of the devout Greeks a great multitude, and of the chief scenes not a few. Thus the foundations were laid of a most flourishing church; multitudes of Gentiles, as well as presbyters, being converted by the great apollos’ labours, 1 Thess. i. g.

3. No where could they find rest from the malice of their invercense seamen. The Jews which believed not, moved much easy at the success of Paul’s preaching, and the respect paid to him by the Gentiles, as well as by many of their own synagogues, took into them certain local fellows of the holy fort, and preferred a company, a profligate mob, the scum of the earth; and by these they sat all the city in an uproar, taking a riot against the preachers of the gospel, and assented the house of Jafon where Paul and his companions lodged, and fought to bring them out to the people, that they might expose them to the exasperated populace. And when they found them not, they having prudently withdrawn for their security, they drew Jafon, and set one brother, who were at his house, unto the rulers of the city, crying, Thos. that have turned the world upside down, are some hotter alys, (preaching their selfishness) errors, to the destruction of all peace and good neighbourhood, and sowing the seeds of discord and sedition, to the ruin of the state, whom Jafon hath received into his house, countenanced and abetted. And they all do contrary to the decrees of Czar, and evidently shew their disaffection and disloyalty to the government, saying, that there is another king, are Jesus, who is the universal Lord of all, to whom every knee must bow, in opposition to Czar not only lord and emperor. And they troubled the people and rulers of the city whom they heard these things, left some rebellion was really meditating, or left the jealous emperor Claudius should entertain suspicions of their negligence, however innocent they knew the apollos to be, and however fatuated they were at the injustice of the accultation. Nov. (1.) They who are the enemies and diffathers of the people of God, are wholly the sleft of mankind, abandoned profligates, full to all fense of justice and virtue. (2.) If men offend, the magistrate, are to judge; but to make the rabble judges and execuitioners, is to place madness on the seat of justice. (3.) It hath been a common accultation, that the gospel turns the world upside down, and creates all disturbances; but they who bring the charge, will not see that they themselves are the troublers, and that their own passions and persecences occasion the very evils of which they complain. (4.) The kingdom of Jafon is far from interfering with the civil government; may, it is one effectual part of it to be submissive to the powers that be, for malicious is the accultation of those, who would insinuate its dangerous tendency to the peace of kingdoms.

4. The magistrate, on enquiry, finding no ground for the accusation, discharged Jafon and his friends, on security taken for their appearance, if required. And thus ended this threatening affair, through the moderation of the rulers, without any farther ill consequence.

5. ¶ And the brethren immediately sent away Paul and Silas by night unto Berea: who coming slander, went into the synagogue of the Jews. 11. These were more noble than those in Theftalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. 12. Therefore many of them believed: also of honourable women which were Greeks, and of men not a few. 13. But when the Jews of Theftalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people. 14. And then immediately the brethren sent away Paul, to go as it were to the sea: but Silas and Timotheus abode there still. 15. And they that conducted Paul, brought him unto Athens: and receiving a commandment unto Silas and Timotheus, for to come to him with all speed, they departed.

6. 10—15. Though to avoid the present storm, Paul and his companions were obliged to fly from Theftalonica, the Lord had work for them to do elsewhere.

7. The brethren sent them away by night unto Berea, to conceal them from the fury of their persecution; and no sooner were they arrived, than they took the first opportunity of going into the synagogue of the Jews, to preach the gospel to them, really entreated, as they had so lately been by them at Philippi and Theftalonica. True charity is never weary of well doing, nor tired out with repeated provocations.

8. These Jews of Berea were more noble than those of Theftalonica, fewer from prejudices, more candid enquirers after truth, of more enlarged sentiments, and ready to give a fair hearing to those who differed from them in opinion; and therefore they received the word with all readiness of mind, embracing it most cheerfully, as soon as they were convinced of the truth, and not taking the matter upon truth, but they searched the Scriptures daily, whether those things were so, comparing diligently Paul’s preaching with the Scriptures to which he appealed, and examining carefully the passages which he explained, that they might comprehend their genuine meaning. Nov. (1.) The doctrines of the gospel fear no scrutiny; we wish for nothing more, than that our hearers would seriously examine whether these things are so. (2.) Searching the scriptures should be our daily business and delight; and their minds will be filled with noble and exalted sentiments and principles, who follow in simplicity their sacred oracles.

9. Great was the effect of Paul’s preaching, on minds so disposed to examine carefully into what they heard. Many of the Jews believed: also of honourable women which were Greeks, and of men not a few. 4. The restless malice of the Jews will not suffer the apostle to rest in peace in any place. Hearing of the success of the word of God at Berea, they came thither also, and stirred up the people, using every calumny to increase the mob against them. 5. The brethren at Berea knowing that against Paul the malice of the Jews was principally levelled, sent him away, as it were unto the sea, to prevent farther scares. But Silas and Timotheus abode still at Berea, to confirm the disciples, and carry on the work of God.

10. Paul, with those who accompanied him, took the road to Athens, the most renowned university of Greece; and when the brethren returned, he sent orders to Silas and Timothy to follow him speedily.

11. ¶ Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry. 17. Therefore: disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him. 18. Then certain philosophers of the Epicureans, and of the Stoics, encountered him: and some said, What will this babbler say? other some, He formerly to be a better forth of strange gods: because he preached unto them Jesus, and the resurrection. 19. And they took him, and brought him to a Areopagus, saying, May we know what this new doctrine whereof thou speakest is? 20. For thou bringest certain strange things to our ears: we would know therefore what these things mean. 21. (For all the Athenians and strangers which were there, spent their time in nothing else, but either to tell or to hear some new things.

mysteries of their gods, no secrecy was enjoined, that they might hear a full and plain discussion of the doctrine which he maintained and inculcated. And in this matter, curiosity seems to have prompted them more than any real desire of being informed. It being the character of the Athenians in general, that they, and the strangers who resorted thither, spent their time in nothing else, but either to tell or to hear some new thing. Now, it is a miserable abode of precious time, thus to spend it in gaping after news and novelty; and instead of real wisdom, can only produce superficial talkativeness.

22. ¶ Then stood Paul in the midst of Mars-hill, and said, Ye men of Athens, I perceive that in all things ye are too superfluous. 23. For as I passed by, and beheld + your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you. 24. ¶ God that made the world, and all things therein, seeing that he is Lord of heaven and earth, “dowlish not in temples made with hands: 25. Neither is worshipped with men’s hands,” as though he needed any thing, seeing he giveth in all life, and breath, and all things; 26. And hath made of one blood, all nations of men, for to dwell on all the fire of the earth, and hath determined the times before appointed, and hath made of their habitation; 27. That they should seek the Lord, if haply they might feel after him, and find him, “though he be not far from every one of us: 28. For ‘in him we live, and move, and have our being,’ as certain also of your own poets have said, For we are also his offspring. 29. Forasmuch then as we are the offspring of God, ‘we ought not to think that the God-head is like unto gold, or silver, or stone graven by art and man’s device. 30. And ’the times of this ignorance God winked at; but now ‘commandeth all men every where to repent: 31. Because he hath appointed a day in the which ‘he will judge the world in righteousness, by that man whom he hath ordained, whereof he hath given afforance unto all men, in that ‘he hath raised him from the dead.

23. 22-31. Never was discourse more admirably suited to the auditory, than this. Having now to do, not with Jews who admitted revelation, but with idolatrous philosophers, who, amidst their innumerable deities, were without God in the world, the apostle sets him to lead them to the knowledge of Him, whom they ignorantly worshipped.

24. He informs them, that he had particularly observed on one of their altars, this inscription, TO THE UNKNOWN GOD, which though a confession of their ignorance, intimated a desire to know and worship him; and some have thought that this altar was dedicated to the God of Israel, whole name Jef-breath, the Jews never pronounced.

25. He tells them that this God whom they ignorantly worship, not, him declared he unto them. Not as a letter forth of strange gods, to add to their number other deities, nor of new gods; but to bring them to the knowledge of him, who was the only living and true God, and to direct them how he was acceptably to be served; whom they, with blind devotion adored, though unknown. So prudently and persuasively does he introduce and urge the glorious truths he had to deliver, even from the idolatry which he condemned.

26. He describes the God he preached as the great Creator, Governor, and Lord of all, the author of life and being to every creature, and who filleth heaven and earth with his presence. He made the world, and all things therein, which sprung not from a tortuitous concourse of atoms, nor subsisted from everings, as the different sects of philosophers taught, but was the work of the Almighty, and spoken into being at his world; who, being that he is Lord of heaven and earth, the author and owner of all, dwelleth not in temples made with hands, nor can his immunity be circumcerned by these narrow bounds: neither is worshipped, or served with man’s hands, as though he needed any thing, images, fictions, temples, or offerings, to increase his fidelity; who is in himself infinitely blessed and glorious, and incapable of receiving any addition to his self-sufficient happiness; being all that the creature possesses comes from him; for he giveth at all life, and breath, and all things; then being, with all the supports and comforts of it, they receive

from him, but can add nothing to him: and hath made of our blood, all nations of men, for to dwell on all the face of the earth, who are originally descended from the same pair, which should stain the pride of pedigree, and teach us to love as brethren; and hath determined the ones before appointed, and the bounds of their habitations, having fixed in his eternal purpose the various events, and the periods of time in which each should happen; appointing to nations and individuals their place and abode on this habitable globe. And in all the dispensations of his providence, the end he proposes in, that they should seek the Lord, engaged by all the kindness and bounties of his providential hand, if haply, amidst the darkness, blindness, and ignorance of their fallen minds, they might feel after him, and find him, groping as the blind, through the creatures, and rising from the consideration of the subtle objects around them, to the knowledge of his eternal power and godhead: though he be not far from every one of us, filling heaven and earth with his presence, and exerting in every place his perpetual agency, for in him we live, and move, and have our being; brought into being by his power, supported by his providence, and preserved by his care, as certain also of your own poets have said, particularly Aratus, For we are his offspring. Note, (1.) He who goes to our beings, has a full right to dispose of us according to the good pleasure of his will: to mornon at our lot, in the rebel against his providence. (2.) Our times are in God’s hand, the number of our deeds is with him, he hath appointed us our bounds, which we cannot pass. (3.) Though God hath revealed enough of his glory to leave the world without cause, yet, such is the blindness of fallen man, that the world in men knew our God, nor ever would have known him, but for the forefathers of preaching, even that preaching, which the wisdom of this world still brands as fully. (4.) We can never enough be thankful for that blessed book of God that teaches more substantial wisdom in one page, yes, in one line, than is contained in all the volumes of poets and philosophers.

4. As the consequence of the doctrine which he advanced, he infers the absurdity of idolatry, and exhorts them to turn unto the living God. Forasmuch then as we are the offspring of God, created by him, and in his image, we ought not to put so gross an affront upon him, as to think that the godhead is like unto gold or silver, or stone graven by art and man’s device, however rich the materials, or exquisite the workmanship. And the times of this ignorance God winked at, with wondrous patience and long-suffering bearing with their abominations, and leaving the Gentiles as neglected, without the light of revelation; but now, in the riches of his grace, overlooking all that is past, he is pleaded to make a revelation of himself, and his designs to the world in general, and commandeth all men every where to repent; engaging them thereunto by the most engaging promises of pardon and acceptance through a Redeemer, and warning them by all the awful judgments which will descend on the heads of those who persist in their impenetence and idolatry, because he hath appointed a day in the which he will judge the world in righteousness, by that man whom he hath ordained; ushering he hath given afforance unto all men, in that he hath raised him from the dead. The day is fixed in the eternal counsels; the judgment will be impartial and strict, from the fullest knowledge of the characters of men; the person is appointed to whom all judgment is committed; his resurrection from the dead gives the fullest assurance to all who will enquire into the evidence of the fact, with its connections, of God’s approbation of him, and his appointment to this high office; and as there can be no exception to his sentence, there lies no appeal from his bar. An awful scene, which we cannot run often place before us, and under which our daily conduct should be influenced, that we may be found of him in peace at that day.

5. ¶ And when they heard of the resurrection of the dead, some mocked: and others said, ‘We will hear thee again of this matter. 33. So Paul departed from among them. 34. Howbeit, certain men clave unto him, and believed: among the which was Dionysius the Areopagite, and a woman named Damaris, and others with them.

6. 32-34. We have here an account of the effects of Paul’s preaching to this philosophic audience.

7. Some ridiculed his strange notions, and on the mention of the resurrection of the dead, so contrary to the maxims of their philosophy, they mocked at the absurdity of such an assertion; whilst others, deferring to determine upon the matter for the present, promised to give it a second hearing at their leisure. Note, (1.) We are not to think the words of the sacred truths of God, because profane philosophers or wits ridicule, and make a jell of them. (2.) They who put off the concerns of their souls, which demand present attention, to some future day, usually find something else constantly to engage them, till it is too late.

8. The apostle’s words were not however wholly ineffectual. Though the generality persisted in their scientific ignorance and philosophic pride, yet when Paul departed, and the assembly broke up, certain men clave unto him; immediately commencing a con-

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section with him, and believed that gospel which he preached unto them; among the which was Dionysus the Archangelus, a member of the Supreme court of Judicature before whom Paul appeared; and a woman of note and distinction, named Damaris; and others with them, who by the power of divine grace were effectually turned from idols to serve the living and true God.