Acts 17
OGCActs 17:1-10
PASSING THROUGH THE CITIES OF AMPHIPOLIS AND APOLLONIA. Acts 17:1 a.
Now when they had passed through Amphipolis and Apollonia,
For a brief description of these towns you are referred to Cunningham Geikie, pages 398-401, a part of which we quote here:
Leaving Philippi, with its mingled memories of suffering and happiness, Paul and Silvanus and Timotheus took an easy day’s journey of about three and thirty miles to the beautiful town of Amphipolis. It lies to the south of a splendid lake, under sheltering hills, three miles from the sea and on the edge of a plain of boundless fertility. The strength of its natural position, nearly encircled by a great bend of the river, the mines which were near it, and the neighboring forests, which furnished to the Athenian navy so many pines, fit -to be the mast of some great Admiral-’ made it a position of high importance during the Peloponnesian wars. They proceeded the next day thirty miles further, through scenery of surpassing loveliness, along the Strymonic Gulf, through the wooded pass of Aulon, where St. Paul may have looked at the tomb of Euripides, and along the shores of Lake Bolbe to Apollonia. Here again they rested for a night, and the next day, pursuing their journey across the neck of the promontory of Chelcidice, and leaving Olynthus and Potidaea, with their heart-stirring memories, far to the south, they advanced nearly forty miles further to the farfamed town of Thessalonica, the capital of all Macedonia, and though a free city, the residence of the Roman Proconsul.
How far from Philippi to Amphipolis? From Amphipolis to Apollonia? What was Amphipolis?
Why not stop in the two above towns?
IN THESSALONICA. Acts 17:1 b - Acts 17:10 a.
they came to Thessalonica, where was a synagogue of the Jews:
and Paul, as his custom was, went in unto them, and for three sabbath days reasoned with them from the scriptures,
opening and alleging that it behooved the Christ to suffer, and to rise again from the dead; and that this Jesus, whom, said he, I proclaim unto you, is the Christ.
THESSALONICA.
Situated on a bay of the Aegean Sea, called the Thermaic Gulf, the city had for its original name Therma and was called Thessalonica after the sister of Alexander the Great. It was the metropolis of Macedonia and under the name of Saloniki is a strategic Balkan metropolis today; present population is about 200,000. The emperor Augustus Caesar made it a free city as a reward for aid given him by it during his war with the Roman Senate. From its position on the much used Roman road, the Via Egnatia, and as a port it was an important trade center as well as a center of influence over the surrounding country. (1 Thessalonians 1:7-8) It was almost on a level with Corinth and Ephesus for a port of trade. There were many Jews here in Apostolic time and there is yet a large Jewish population.
And some of them were persuaded, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few.
But the Jews, being moved with jealousy, took unto them certain vile fellows of the rabble, and gathering a crowd, set the city on an uproar; and assaulting the house of Jason, they sought to bring them forth to the people,
And when they found them not, they dragged Jason and certain brethren before the rulers of the city, crying, These that have turned the world upside down are come hither also;
whom Jason hath received: and these all act contrary to the decrees of Caesar, saying that there is another king, one Jesus.
And they troubled the multitude and the rulers of the city, when they heard these things.
And when they had taken security from Jason and the rest, they let them go.
And the brethren immediately sent away Paul and Silas by night
Acts 17:1 b - Acts 17:3 As has already been observed the reason for coming to Thessalonica was that here was a synagogue of the Jews, and hence there was afforded an opening for the gospel. To Paul the presence of a synagogue was an invitation to preach Christ. Being acquainted with the service of the synagogue, and most especially with the law, he was able to utilize this opportunity to the fullest. The order of service in the synagogues allowed opportunity for free expression by any deemed worthy to speak. This chance was eagerly sought by the apostle. In the large town of Thessalonica the numerous Jews must have maintained a thriving place of worship. In this place as in all other Jewish assemblies it was necessary not only to convince the Jew that a certain man from the city of Nazareth in Galilee was the Messiah, but totally apart from that startling fact, that when the Messiah did come He was not to rule from an earthly throne but to hang from a Roman cross. Indeed, the cross to the Jews was a stumbling block. Like the eyes of the two on the road to Emmaus they were holden to these things. And if, as in the case of the two, the Messiah Himself were to open the scriptures to them, and show from the law, the prophets and the Psalms that it behooved the Christ to suffer, and to rise again from the dead, they would scarcely believe.
How is it Paul could speak so readily in the synagogues?
What two facts had to be established in the Jewish mind before they could become Christians?
Why was the cross a stumbling block to the Jew?
For three sabbaths Paul opened and alleged these very truths, or we might say, giving scriptural statement and proving that these things were so. For three weeks Paul made an appearance in the synagogue and without a doubt he was found on the streets going from house to house. He further states in his epistle to the Thessalonians that while there he spent some time laboring at his trade as tentmaker. This was done by way of example and that he might not be a burden to any of the brethren. It might be well to refer to the two letters of Paul to the Thessalonians and read a first hand account of the effect of his preaching upon these folks. Note: It would at the same time be interesting and profitable to read the many geographical and historical comments given concerning these various towns (Conybeare and Howson is one of the best), but it is not the purpose of this book to emphasize that portion of the study.
**Acts 17:4 **Upon consideration of the scriptural facts presented by Paul some among the Jews believed and embraced Christianity. They cast their lot with these two strangers. Of the many, many interested Gentiles who attended the services a vast multitude were added to the Lord. Yea, among these would-be-proselytes there were some from among the influential women of the town who became Christians. These Gentiles were the ones Paul said turned from -dumb idols-’ to serve the true and living God. Conspicuous among the Jews to accept Christ was Aristarchus who was with Paul at Ephesus, at Jerusalem, and sailed with him to home and imprisonment.
**Acts 17:5 **But there was a monster abroad in the town which would influence certain of the leaders among the Jews and having done so would use them as his ambassadors to oppose and persecute the work of God. I refer to the monster of jealousy or envy.
The disbelief of these men involved more than a mere refusal to accept the promise of Paul’s message; it had in it a hatred for the man himself. Why was it, they thought, in three weeks a new doctrine so full of apparent contradictions of the law, could secure such a following when we who have been teaching the law and traditions of God for all these years have not interested half so many? There is only one thing to do; these heretics must go, and with them their influence and teaching. No amount of argument from the Old Testament would suffice to remove these men. There must be a general opposition from the town itself, and on such a scale as to involve the power of the city magistrates. Thessalonica being a Free City of Rome had complete control of its civic affairs and the word of the seven Politarchs was final. It was also true that the conditions of the town were particularly adaptable to the ends of these jealous Jews. In this town and in other such Roman cities it was considered disgraceful to participate in manual work. But all did not have the money to live the life of the noblethe result? A town full of idlers and parasites, men who would literally do anything for a price. These idlers or certain vile fellows gathered a crowd. To this crowd a word was sufficient, and a cry was soon raised against Paul and Silas: Why such an opposition was raised no one really seemed to know; something about treason against Caesar. We have no king but Caesar was doubtless soon on the lips of everyone. They were led by the Jews to the house of one, Jason, where it was known that these men were staying. Somehow the Lord saw to it that on this day Paul and Silas were not home. Jason was home and they found certain others whom they took to be followers of the Way. Pulling and hauling these through the streets they soon appeared before the authorities.
What is the meaning of opened and alleged?
How long did Paul preach before he was persecuted?
Who supported Paul while he was here? Why?
Who was in the majority among the converts, the Gentiles or the Jews?
What noted co-laborer of Paul was converted here in Thessalonica?
What was the monster abroad in the town? How did it effect the Jews? Paul and company?
**Acts 17:6-9 **In dealing with the seven Politarchs, under the very shadow of the proconsular residence, they were dealing with judges of much higher position and much more imbued with the Roman sense of law than the provincial duumviri of Philippi. These men were not going to be rushed into anything rash and the whole affair looked to the critical eye of these men too ludicrous for belief that hard-working citizens like Jason and his friends could be seriously contemplating revolutionary measures.
Not only to the rulers did it thus appear but also to the ordinary citizens of the town. A short hearing soon proved that it was only a matter of religious opinions and of no such proportions as at first suggested. But even so, such a thought must not be left afloat in the town. A certain bond was taken from Jason and the others as security against a continuation of this preaching of another king, one Jesus. That such a bond was taken is no evidence that Jason wanted to discourage their preaching, but when Paul and Silas arrived home and learned of the events of the day, they forth- with decided that this was indication that they were to move on to another field.
Who were the Politarchs?
Who were the helpers of the Jews in their opposition to the apostles, how secure their help?
Who was Jason?
What difference is noticed between the judges here and those in Philippi**?**
What was the accusation?
Why take security from Jason?
Acts 17:10 a The extreme care of the apostle that he might not burden any of you (1 Thessalonians 2:9) would seem to have an application here. After all, the hard earned money of these citizens meant something. All things are lawful; but not all things are expedient. So it was that that same night Paul and Silas were taken out of the city and they set their course toward a country town called Berea. It could have been that Timothy was left behind here, as Luke was in Philippi, to strengthen and confirm the church.
Acts 17:10-14
AT BEREA. Acts 17:10 b - Acts 17:14 a.
unto Beroea: who when they were come thither went into the synagogues of the Jews.
Now these were more noble than those in Thessalonica, in that they received the word with all readiness of mind, examining the scriptures daily, whether these things were so.
Many of them therefore believed; also of the Greek women of honorable estate, and of men, not a few.
But when the Jews of Thessalonica had knowledge that the word of God was proclaimed of Paul at Beroea also, they came thither likewise, stirring up and troubling the multitudes.
And then immediately the brethren sent forth Paul to go as far as to the sea:
Acts 17:10 b As usual, we notice how lightly Luke passes over the difficulties and dangers which drove Paul from place to place. The night journey of fifty or sixty miles is passed over without a word. Even though there were several rivers to cross and many other dangers on this mountain road not a sentence is given in allusion to it. The town of Berea is off the Egnatian Way in a southerly direction. It is suggested by some that Paul resorted to this out-of-the-way town in order to escape the pursuit of the Jews.
We must not conclude as we read these accounts of preaching and persecutions that Paul had no feelings on these matters, for we read in I Thessalonians that the apostle considered the Thessalonians as receiving the word in much affliction and in this same letter he alludes to his being shamefully treated at Philippi.
Acts 17:11 But if the life of the Christian missionary has its own breaths of gloom, it also has its lights, and after all the storms which they had encountered they were cheered in their heaviness by a most encouraging reception.
Here in Berea they found a group of Jews who actually acted like civilized beings. Maybe it was because they were away from the city and its conceits, or because they had better leaders, or for many other supposed reasons. At any cause, instead of prejudice and bitterness Paul and Silas received interest and consideration. The interpretation placed upon the Old Testament prophecies by Paul were daily taken home to be compared with the scripture text. They read anew and with a new meaning these treasured words. There could only be one result to this type of procedure. Many of them therefore believed.
Acts 17:12 The stay in Berea must have run into two or three months, as it was late fall or early winter when they arrived. This is learned by a knowledge of when travel was possible in these parts. Sir William Ramsey suggests that Paul preached in the town of Berea in some kind of public place for the hearing of the Greeks and in this way the women of honorable estate, and of the men, not a few came to believe. Others would place the Greeks as interested listeners in the synagogue services. Be that as it may, there were a substantial number of Greek converts, and among them some men and women of influence.
Acts 17:13-14 a From Berea once and again Paul had a great desire to revisit Thessalonica and see how the Kingdom fared in that place. But for some unknown reason he was hindered from doing so. Somehow, although Paul did not reach Thessalonica, word of his preaching did. The Jews in Thessalonica were like Saul of old yet breathing threatenings and slaughter against the disciples of the Lord, and as Saul had pursued them to foreign cities, they pursued Paul to Berea.
The method of opposition was very similar to that at Thessalonica and it was equally as successful. Almost identical words used by Luke in discussing the departure from the two towns. Timothy and Silas were to stay in Berea and carry on the work of Christ. It seems that the hatred of the Jews was centered in Paul and his preaching and not with these other two. We might also say that word was being expected daily from the brethren in Thessalonica and Paul was very anxious to hear of their state. Timothy remained in Berea to receive this word. Why was it that others accompanied the apostle wherever he went? Some say it was because of the weakness of his body, and to go alone would constitute a real danger. This surely cannot be unquestionably verified. It could have been that they were blessed by his company. I know I would have been. At any rate, he was taken to the seaport near Berea and there a ship was secured to Athens. The brethren from Berea sailed with him all the way to Athens. (Sopater could have been among them.)
How does the statement all things are lawful; but not all things are expedient apply here?
Who was left behind?
How far was the night journey to Beroea?
How did the apostle say they received the word in Thessalonica?
What encouragement did they receive in Beroea?
How long were they in Beroea? How do you know?
According to Ramsey how were the Greek converts made?
What great desire did Paul have while here?
Of what do you think the pursuit of these Jews reminded Paul?
How could Timothy and Silas stay in the town and be free of persecution?
What was being expected daily as they were in Beroea?
Why did Paul have someone with him wherever he went?
Who was Sopater?
Acts 17:14-34
IN ATHENS. Acts 17:14 b - Acts 17:34.
a.
The brethren from Berea go with Paul as far as Athens and take back a command for the coming of Silas and Timothy. Acts 17:14 b - Acts 17:15
and Silas and Timothy abode there still.
But they that conducted Paul brought him as far as Athens: and receiving a commandment unto Silas and Timothy that they should come to him with all speed, they departed.
Acts 17:14 b, Acts 17:15 When once here Paul instructed them that they should return and charge Timothy and Silas to come as quickly as possible. The time of their arrival in Athens would be determined by the news from Thessalonica.
b.
Paul is provoked in spirit and reasons in the synagogue. Acts 17:16-17.
Now while Paul waited for them at Athens, his spirit was provoked within him as he beheld the city full of idols.
So he reasoned in the synagogue with the Jews and the devout persons, and in the marketplace every day with them that met him.
Acts 17:16-17 Waiting in Athens. That seems to be the phrase descriptive of what Paul was doing in this pagan metropolis. This would suggest the thought that he had not originally decided to make this a point of work in his evangelistic efforts. But what would a Christian do while thus waiting? To Paul, Christ was his whole life; for me to live is Christ. Christ is all.
In the large town of Thessalonica he found the synagogue and preached Christ; in the rural town of Berea, he did the same. And in the immense city of Athens he also reasoned in the synagogue with the Jews and the devout persons. The only difference Athens made with Paul was that it stirred him with the deepest indignation to look upon the city full of idols. The idols referred to were of course, the many statues that lined the streets and filled the squares. As one writer observed, a statue looked out of every cave near Athens. These images were of the various Greek gods and goddesses as well as likenesses of many of the famous warriors and statesmen. Paul was surely right in thus evaluating them, for although these carved figures were not worshiped, they advertised the multiplicity of gods who were. How different is the response of men to similar circumstances. To many, such a condition would have been so overwhelming in magnitude as to make it seem impossible to do anything for Christ, but not for Paul. It only caused a great desire to arise in his heart that the truth be known in this place. This found expression not only in the synagogue services but everyday in the market place. The town was full of idlers, and in such a large city there was no trouble in securing a hearing from those on the street. In the Agora or public market (the same place Socrates had used for his teaching) Paul talked until they came to call him a babbler.
When were Silas and Timothy to come to Athens?
What was Paul’s first work for Christ in Athens?
What were the idols?
Where else did Paul preach besides the synagogue?
c.
The contact with the Epicurean and Stoic philosophers. Acts 17:18-21.
And certain also of the Epicurean and Stoic philosophers encountered him. And some said, What would this babbler say? others, He seemeth to be a setter forth of strange gods: because he preached Jesus and the resurrection.
And they took hold of him, and brought him unto the Areopagus, saying, May we know what this new teaching is, which is spoken by thee?
For thou bringest certain strange things to our ears: we would know therefore what these things mean.
(Now all the Athenians and the strangers sojourning there spent their time in nothing else, but either to tell or to hear some new thing.)
**Acts 17:18-21 **In such a town as Athens it was inevitable that Paul should encounter some of the many philosophers. The Epicurean and Stoic teaching had a great following in this place; a sizable sect of each was meeting in the city. We will not take the space here to go into the history and beliefs of these two philosophies. Suffice it to say that the Epicureans believed that the highest good from life could only be secured in pleasure. Their founder suggested that the pleasures to be sought should be in the intellectual realm, but his followers failed to take his advice and sought the highest good in all types of pleasures, the most natural and common being in lust. The Stoics on the other hand held that the highest good could be found in a complete self-discipline amounting to the denial of the natural and necessary desires of man. One philosophy produced degenerates, the other suicides.
Well, it so happened that representatives from either side stayed one day to hear Paul. They were intrigued, their curiosity was aroused, and although totally ignorant of the very fundamentals of Christianity they none the less were interested in this Jew who so earnestly set forth this strange teaching. What was Paul teaching here? Was he dabbling with the principles of the two opposing philosophical thoughts? No, No! He was preaching Jesus and the resurrection. He preached in plain understandable terms in this place what he had preached wherever he went. And this we also need to do today. Of course it would not be expected that they would all understand or accept. Some called him a babbler, others said that he was a preacher of foreign divinities, but all heard him and all were interested. So interested, indeed, that they literally hurried Paul up to the steps of Mars-’ hill, up to the open air amphitheatre where these philosophers and others might gather around while Paul stood before them to tell more about this new teaching. A description of the attitudes of these men:. their greatest orator had hurled at them the reproach that, instead of flinging themselves into timely and vigorous action in defense of their endangered liberties, they were forever gadding about asking for the very latest news; and St. Luke-every incidental allusion of whose brief narrative bears the mark of truthfulness and knowledgerepeats the same characteristic under the altered circumstances of their present adversity. Even the foreign residents caught the infection, and the Agora buzzed with inquiring chatter at this late and decadent epoch no less loudly than in the days of Pericles or of Plato. (Farrar, ibid p. 302). Surely we could say here that Paul was making application of his attributes of love. He was to say love hopeth all things, and that love believeth all things. These Athenians became more insolent than they were interested. Paul was surely standing as Pansainias stated on the stone of impudence, where men had to defend their facts while the listeners sat around.
Which two philosophical schools did Paul encounter? What did they teach?
What did these philosophies produce? Why?
What did Paul preach to these men?
What is the Agora? Mars Hill?
What was the matter with the attitude of the Athenians?
d.
Paul’s message on the unknown God. Acts 17:22-31.
And Paul stood in the midst of the Areopagus, and said, Ye men of Athens, in all things I perceive that ye are very religious.
For as I passed along, and observed the objects of your worship, I found also an altar with this inscription, TO AN UNKNOWN GOD. What therefore ye worship in ignorance, this I set forth unto you.
The God that made the world and all things therein, he, being Lord of heaven and earth, dwelleth not in temples made with hands;
neither is he served by men’s hands, as though he needed anything, seeing he himself giveth to all life, and breath, and all things;
and he made of one every nation of men to dwell on all the face of the earth, having determined their appointed seasons, and the bounds of their habitation;
that they should seek God, if haply they might feel after him and find him, though he is not far from each one of us:
for in him we live, and move, and have our being; as certain even of your own poets have said, For we are also his offspring.
Being then the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and device of man.
The times of ignorance therefore God overlooked; but now he commandeth men that they should all everywhere repent:
inasmuch as he hath appointed a day in which he will judge the world in righteousness by the man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.
**Acts 17:22-31 **Ye men of Athens, in all things I perceive that ye are very religious. As G. Campbell Morgan remarks, this entire address is conciliatory. The whole speech is directed toward gaining the ear and heart of those who listened. Here is a brief outline of Paul’s message to the Athenians:
THE UNKNOWN GOD
Introduction: Acts 17:22 b - Acts 17:23.
The observance of idols.
Proposition:
Characteristics of the Unknown God.
I.
Creator of all. Acts 17:24-26.
Made all things
Lord of heaven and earth
Dwells not in any one place
Not served by men’s hands
The maker of nations
II.
Within reach of all. Acts 17:27-29.
In Him we live, move and have our being
We are His offspring or creation
Cast away then these idols and worship the true God
III.
Gives salvation to all. Acts 17:30-31.
The days of ignorance are over
Men now should repent and turn to Christ
This to be done in lieu of the final judgment
Consider the following comments upon this outline:
Introduction: Acts 17:22 b - Acts 17:23 a.
He begins his message on a common ground. The thought is: I am to bring you a religious message and I deem it quite appropriate for, In all things I perceive you are very religious. To be more specific in this general thought, and at the same time to lead into the proposition of his address, he says: For as I passed along, and observed the objects of your worship I found also an altar with this inscription: To an Unknown God.
The proposition: What therefore ye Worship in ignorance, this I set forth unto you. It might be well to read Acts 17:18 b and Acts 17:23 b together to get the full import of Paul’s defense. Acts 17:18 b, and some said, what would this babbler say? Others, He seemeth to be a -setter forth of strange gods-’, Acts 17:23 b. What therefore ye worship in ignorance, this I set forth unto you. What a fine, pointed, winsome approach.
I.
CREATOR OF ALL. Acts 17:24-26.
This unknown God, the one whom all of you are really reaching out to find, is the one who has made all things; the world and all things therein. Thus, we could say of Him, that He is Lord of heaven and earth. This at once cuts out all gods of the various elements and forces connected with this earth or the heavens above. Being such a great God, He would not be found in some house of human construction. How ridiculous for God to create all things and then be confined to some object of His creation! Man is totally dependent upon God for all that he has; God upon man for nothing.
II.
WITHIN REACH OF ALL. Acts 17:27-29.
This unknown, but knowable God, created man to begin with, and then from this one man brought forth the many nations that are now on the face of the earth. These peoples all enjoy Spring, Summer, Fall and Winter. They all live in the very part of the globe best suited to their needs. Now, in these things which this unknown but knowable God has given is the means of discovering something of His character. Paul was to say elsewhere that. The things that are made declare His everlasting power and divinity (Romans 1:20). In thus using their senses and analyzing the things that are made in the light of whence they came they could feel after and find him.
But lest these men conclude that God was in some far off place and was to be thought of in a completely objective manner, Paul hastens to tell them that He is nearer than the very air we breathe, for He is the source of life and the sustainer of life. It naturally follows then that we are the offspring of God. To add force to this wonderfully new idea Paul quotes from two of their Grecian poets, Aratus and Cleanthes, who said in essence: For we are also his offspring. This being so, and we know that it is, it must also be that all images of man whether of gold, silver, stone or wood, however wonderfully carved and artistically fashioned, could never be a representation of deity.
III.
GIVES SALVATION TO ALL. Acts 17:30-31.
Paul says here as Peter said in Acts 3:17, I know that in ignorance ye did it. In times past the conditions described could be attributed to ignorance but a new day has come, a new hour has struck. God only overlooked those times because He looked beyond them to this day, this time. In this day, and in this message there is a remedy for all the ignorance and sin of the days past.
Now the application, now the demand upon the hearers, now the action from the message. This great God who created and sustains all things asks you and all men everywhere, in the light of your knowledge, and of the coming judgment to repent! Think it over. Change your mind and life. You are not right in the sight of this great God. Your beliefs, your philosophies, your life is at variance with His being and truth. It is imperative that you do this. God has set a day in His calendar when He will call all men before His bench of righteous judgment to be examined by His law. This God will not do this Himself but through His Son, the man whom He has set apart for this task. It is certain that this one will carry out this work, and all men can believe it is so, for God brought Him out of the grave for that very purpose. That was enough. A burst of coarse derision interrupted his words. The Greeks, the philosophers themselves could listen with pleasure, even with some conviction, while he demonstrated the nullity of these gods of the Acropolis at which even their fathers four centuries earlier had not been afraid to jeer, but now that he had got to the point. While Paul discussed round their altar the doctrine of an unknown God, while he enunciated philosophies, even though his enunciations contradicted their philosophies, they listened; but when he said, -Now He commandeth men that they should all everywhere repent, inasmuch as He hath appointed a day in which He will judge the world in righteousness-’, they mocked. Men often find an intellectual excuse for refusing to be moral when God demands morality. Paul, discussing an altar and a theory of God, will fail unless he says, -But now. Repent-’. That is the point where men begin to mock, and postpone. (G. Campbell Morgan, pp. 424-425).
What is the meaning of the term conciliatory?
What was the stone of impudence?
The theme of the message?
From memory give the three divisions of the sermon.
How does Paul begin his message?
What is the proposition?
How can we say that God is Lord of heaven and earth?
If He is Lord of heaven and earth what does that fact do with the gods of the Greeks?
What is the relationship of man and God, God and man?
From whence came all the nations on he face of the earth?
How did Paul state that man was to feel after and find God?
God bears what relationship to life?
Where did Paul secure his quotation from their poets?
What naturally follows from the conclusion that we are God’s offspring?
In what way did God overlook their ignorance?
What was the demand upon the hearers? Why?
Why was it so imperative?
What connection does the resurrection have with the coming judgment?
What caused some to mock?
Who was converted?
e.
The results. Acts 17:32-34.
Now when they heard of the resurrection of the dead, some mocked; but others said, We will hear thee concerning this yet again.
Thus Paul went out from among them.
But certain men clave unto him, and believed: among whom also was Dionysius the Areopagite, and a woman named Damaris, and others with them.
**Acts 17:32-34 **But not all mocked and not all postponed. Some believed, among them was a prominent man of the city, -Dionysius the Areopagite.-’ Here was a Christian official of the very place where others mocked. There always seems to be women among the converts,.. Christianity was surely a glorious boon for them. There were no doubt others, but one who stood out above the others was a woman named Damaris.
We find out from the Thessalonian letter that Silas and Timothy did meet Paul in Athens and that Paul was much refreshed by the news of the young evangelist. Timothy was soon sent back to Thessalonica and Silas to somewhere else, possibly Derbe. Paul left Athens as he came, alone. Because there are some among us that say Paul made a failure in Athens, I would like to remind them of the facts of history, which say that the church in Athens was one of the strongest congregations of the empire in the second and third centuries.
What does the epistle to the Thessalonians add to our knowledge of the work in Athens?
What facts of history disprove the idea that Paul made a failure in Athens?