Acts 17

1. Amphipolis. Amphipolis (now called Emboli), about thirty-three miles from Philippi, was a large commercial city, the capital of the first division of Macedonia. Apollonia was about thirty, and Thessalonica about thirty-seven miles further, on the great Egnatian road, leading from Rome to the Asiatic provinces.

Thessalonica. Thessalonica (now Saloniki), as a great maritime city and the capital of the second district of Macedonia was well fitted to be a centre of gospel light. It was an important British base of operations in the Great War.

a synagogue. Rather, “the synagogue”; prob- ably the first they reached in that country.

2 as his manner was, etc. See note on xiii. 46. These three sabbaths can hardly have embraced the whole time of Paul’s stay at Thessalonica; for many of the heathen were converted (1 Thess. i. 9), and he twice received aid from Philippi, a hundred miles away, while he remained here, and worked for his support. On his ministry and success here, see the Epistles to the Thessalonians.

3 that (the) Christ must needs have suffered. These are almost the very words of Luke xxiv. 26; on which see note. Both the matter of Paul’s discourse, and its results, were nearly the same as in ch. xiii.

and that this Jesus, etc. Rather, “and that this is the Christ, [even] Jesus whom I announce (R.V., ‘proclaim’) to you.” He “showed” that the Scriptures had foretold one who should suffer and rise again; and he “set forth,” or “affirmed” that Jesus was He.

4 consorted with. Lit., “threw in their lot with Paul and Silas.” i.e., as the fruits of their ministry.

devout Greeks, etc. See xvi. 13; and note on xiii. 50. Through the Gentile proselytes, Paul no doubt obtained access to the heathen population; out of which the church at Thessalonica was chiefly gathered (1 Thess. i. 9; ii. 14).

5 moved with envy, etc. Cp. xiii. 45, and note; and 1 Thess. ii. 14-16.

lewd fellows of the baser sort. Rather, “vile fellows of the rabble,” R.V. The word translated “rabble” denotes literally, “frequenters of the market-place,” or idle loungers. These people were ever ready for mischief.

Jason. Jason was Paul’s host (7), and perhaps his kinsman (see Rom. xvi. 21).

the people. Thessalonica retained the rights of a free city, having its meetings of “the people,” and its own “rulers.”

6 drew. R.V., “dragged.” The original word implies violence.

rulers. Lit., “politarchs.” Luke’s precision in the use of this term is illustrated by an inscription of about this date, on a ruined arch in the city, now in the British Museum, which gives this unusual title to the magistrates, among whom it is interesting to find names similar to those of Paul’s Macedonian companions, “Sosipater,” “Gaius,” “Secundus” (see xx. 4).

the world. Lit., “the inhabited earth,” as in Luke ii. 1.

7 saying that there is another king. This was a half-truth, ill understood, of Paul’s preaching respecting the coming and kingdom of our Lord: see 1 Thess. ii. 12; 2 Thess. i. 5; and ep. Matt. xxvii. 11; John xix. 12.

8 troubled. The people and the magistrates were probably afraid that the privileges of their free city might be compromised.

9 security. As the accused persons were not present, the magistrates required security, or bail, from Jason and “the others” (i.e., the “brethren” mentioned, ver. 6), to preserve the peace of the city. This end was in part gained by the departure of Paul and Silas. But the converts seem to have been afterwards maltreated: see 1 Thess. ii. 14. Paul’s intention of returning to build up the church was repeatedly frustrated; but he sent Timothy to them (1 Thess. ii. 17, 18; iii. 2).

10. Berea. Beroia, now Verria, a large town about forty-five miles south-west of Thessalonica.

11 more noble. That is, more noble in spirit (“ingenuous”); “more amenable” (Moffatt). Superior to prejudice, unlike most of the Jews with whom the apostle had to deal, they listened candidly; but at the same time they freely scrutinised the message, and loyally tested it by God’s written word. “Therefore many of them believed.”

and searched. R.V., “examining,” a different word from that in John v. 39.

12 honourable. Of good social position, as xiii. 50.

13 they came thither also, etc. Rather, “they came and stirred up the multitude there also”: ep. xiv. 19, and see 1 Thess. ii. 15.

14 to go as it were to the sea. Rather, as R.V., “to go as far as to the sea.” Paul probably embarked for Athens at Dium.

15 for to come to him, etc. If they did come to him quickly, they must have left him again soon: for Timothy was sent to Macedonia, and Paul was “left at Athens alone” (1 Thess. iii. 2). But Timothy may have been already directed to visit Thessalonica; and this message may have meant only that he and Silas should come “as soon as possible” after their work in Macedonia was done. They both rejoined Paul at Corinth (xviii. 5).

16. Athens. Although Athens had lost its ancient military and political greatness, it was still the metropolis of Grecian science, art, and wisdom, and was resorted to by scholars from every part of the world.

wholly given to idolatry. Lit., “full of idols” (R.V.); precisely the aspect of Athens that would strike the eye of a Jewish stranger. Petronius, a Roman satirist, declared that “it was easier to find a god than a man in Athens.”

17 disputed. Rather, as R.V., “reasoned.” The word in the original implies a continued course of action; “he had discussion” (Weymouth).

market. “Market-place”; the great place of public resort and discussion, as the Forum was at Rome.

with them that met with him. That is, “with those who happened to be there.”

18 certain philosophers, etc. Better, as R.V., “Certain of the Epicurean and Stoic philosophers.” Epicureas denied the creation and providential government of the world, and taught that the highest good and great end of existence was serene enjoyment; which his followers interpreted as meaning pleasure, and that often of the grossest kind. The Stoics derived their name from the Greek word for the Porch (stoa) in which their founder Zeno had taught. They professed to regard moral good as being of the highest value, and to be indifferent to pain and pleasure. They acknowledged a supreme God, but denied His personality, confounding Him with the universe; and for the conception of universal Providence substituted that of irresistible Fate.

What will (would) this babbler say? “Babbler” is literally, “grain-picker,” a designation of a bird, contemptuously applied to a retailer of borrowed sayings; “with his scraps of learning” (Moffatt); a characteristic piece of Athenian slang (Ramsay). These persons were disposed to treat Paul with derision; others charged him with introducing “foreign gods.”

19 (the) Areopagus. “The Council of the Areopagus” (see Ramsay: Recent Discovery, etc., ch. vii.). It was before this Council that Socrates had been arraigned 450 years before, for the offence of introducing strange or foreign gods. But there is no trace here of any judicial proceedings; and Paul departs unmolested at the close of his address (33).

May (can) we know, etc.? Probably a kind of courteous irony.

21 some new thing. Lit., “something newer”: the very latest news. This eager appetite for news was a notorious characteristic of the Athenians: it is forcibly described by Demosthenes (Philippic i. 43).

22. Men of Athens. The Greek words are the same as those used by Demosthenes in his orations: ἀνδρες “Aθηναῖοι,” Gentlemen of Athens."

ye are too superstitious. The A.V. does not here do justice either to the Greek word or to Paul’s courtesy. It is rather, “ye are very religious” (“worshippers of the gods”). This was a distinction of which the Athenians were proud; and Paul avails himself of it to secure a favourable hearing. His tone is respectful; to begin by affronting his audience would have been contrary to his method.

23. I beheld your devotions. Rather, “I carefully observed the objects of your worship” (see R.V.); including temples and altars, as well as idols.

To the Unknown God. Rather, “To an unknown God” (R.V.); although there is considerable authority for the ordinary rendering (see R.V. marg.). Altars to unknown gods are mentioned also by two contemporary writers, Pausanias and Philostratus, as existing in Athens.

Whom therefore, etc. The best text, “What ye worship unknowingly, this set I forth unto you.” A better English translation, however, would be: “The object of your unknowing worship I declare unto you.” You rightly acknowledge that there is a Deity hitherto unknown to you: I make Him known.

24 (The) God that made the world, etc. The apostle proclaims the Deity, neither as an idol-being of human form, according to the Epicureans, nor as the mere soul of the world, according to the Stoics; but as an intelligent Spirit, presiding over His works.

25 neither is worshipped. Rather, “neither is served” (R.V.), as “one who needs something more” than he has in himself.

28 as certain also of your own poets, etc. These words are found in two poets of the third century B.C.: Aratus of Cilicia, and Cleanthes the Stoic.

29. Forasmuch then as we, etc. The Maker of rational beings cannot resemble a block of wood or stone.

the Godhead. “The Divine nature.”

graven by art, etc. The device of man’s genius, carved by his art. Paul uttered these words within sight of the most celebrated works of Phidias, particularly the colossal statue of Athene (Minerva); and in the presence of an assembly who regarded these things as the highest glory of their city.

30 winked at. Rather, “overlooked”; He withheld deserved punishment: cp. xiv. 16, and Rom. iii. 25, with note.

31 [that] man. Lit., “a Man,” throwing emphasis on our Lord’s humanity.

hath given assurance. See John v. 19-29, and notes.

32 some mocked. The doctrine of the resurrection was repugnant alike to the Epicureans, who disbelieved a future life altogether; and to the Stoics, who held that human souls would be reabsorbed into Deity.

34 believed. It might have seemed to the credit of Christianity, had it been represented as gaining at least a few proselytes in this centre of Grecian refinement from the ranks of its scholars and philosophers. But Luke relates the case just as it was. The apostle was ridiculed, and his message was treated with contempt (Hackett). Only two persons of note are mentioned as believing.

Areopagite. That is, a member of the supreme court of Athens; a man, therefore, of age and consideration. Dionysius is reckoned by Eusebius as the first bishop of the church in Athens.