1 - 3 Paul and his associates passed through Cilicia crossing the Taurus range by the pass called the Cilician Gates and thence into Galatia. The first stops on the second missionary journey were at the Derbe/Lystra area. When they had come (katentesen) or arrived at Lystra, Paul and Silas they found a young man named Timothy whom, it is assumed, they had met on the first missionary journey. Timothy (or Timotheos) who was a believer/disciple and well-reported (emartureito) or was honestly reported of by those in Lystra and Iconium. "It was a continuous witness that was borne the young disciple both in his home town of Lystra and in Derbe. Already he had so borne himself that his gifts and graces for the ministry were recognized. It is a wise precaution that the approval of the local church is necessary for the licensing and the ordaining of a preacher" (Robertson, p. 243). Evidently Paul asked young Timothy to go with he and Silas on their missionary journey. Since Timothy's father was a Greek or Hellenist, Paul had him circumcised because he wanted to take him into the synagogues as a witness to God's saving grace. Furthermore, they were going into an area where Paul wanted to avoid as much criticism as possible. "It would have repelled the Jews from (Paul's) ministry to have seen him associated with a man who they knew to be uncircumcised" (Hackett, p. 181). To young Timothy (I Timothy 1:18, 19) later, Paul wrote, "This charge I commit unto thee, son Timothy, according to the prophecies which pointed to thee, that thou by them mightest war a good warfare, holding faith, and a good conscience..." No doubt the elders and brethren at Lystra had commissioned and commended Timothy to the ministry for I Timothy 4:14 reads, "Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery."
4 And as they went through the cities, they delivered them the decrees to keep, that were ordained of the apostles and elders who were at Jerusalem. 5 And so were the churches established in the faith, and increased in number daily.
4, 5 As the missionary party went through city after city, they delivered unto the disciples the decrees (phulassein) or observances that were handed down from the Jerusalem Council. These decrees were transmitted by word of mouth to each disciple they met; Paul and Silas told them of the rules of the council. Moreover, the churches founded on the first missionary journey were established (estereounto) or strengthened in the faith, and the disciples increased in number daily or every day because the missionaries preached and led souls to Christ every day of the week. The churches were strengthened doctrinally, and they became more evangelistic.
6 Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden by the Holy Spirit to preach the word in Asia, 7 after they were come to Mysia, they attempted to go into Bithynia; but the Spirit allowed them not. 8 And they, passing by Mysia, came down to Troas. 9 And a vision appeared to Paul in the night; there stood a man of Macedonia, beseeching him, and saying, Come over into Macedonia, and help us. 10 And after he had seen the vision, immediately we endeavored to go into Macedonia, assuredly gathering that the Lord had called us to preach the gospel unto them.
6 - 8 The missionaries traveled throughout Phrygia, which was a region in Asia Minor, and Galatia; however, they were forbidden (koluthentes) or prevented by the Spirit to preach in Asia. They passed by the town of Mysia and attempted (epeirozon) or assayed to go northward into the region of Bithynia, which borders the Black Sea, but the Spirit didn't allow (eiasen) or prevented them from doing so. Passing by Mysia, they came to Troas on the Hellespont on the western most part of Asia Minor (modern Turkey).
9, 10 During the night prior to their attempting to go to Bithynia, Paul had a vision. In this vision was a man who was standing and begging them to come over into Macedonia and help (boetheson) or rescue the residents there. Yeager translated a part of verse 9 thus, "...a certain man, a Macedonian, had been standing and he was begging him and saying, 'As you go here and there in Macedonia, help us.'" (X, p. 256). Now Macedonia was a region north of Asia Minor and across the Aegean Sea into what is now Greece in Europe. How long had this man been standing there and asking for help? Had he been standing there as Paul and his missionary party attempted to go into southwestern Turkey and into Bithynia? The Holy Spirit works with the missionaries and with those who need the message of help. Paul took the vision as a sign from God that they should cross over from Asia Minor into Macedonia and on into Achaia. In Macedonia they visited the towns of Neapolis, Philippi, Amphipolis, Apollonia, Thessalonia, and Berea. In the region of Achaia they visited the town of Athens, Corinth, and Cenchrea.
Jehovah God is able to lead His workers through a heart-felt calling but through circumstances as well. It is interesting that Luke says the Spirit of Jesus did not permit the missionary party to go into Bithynia. The Holy Spirit is as much the Spirit of Jesus as He is the Spirit of God. In verse 10 the pronouns that refer to the missionary party change from they to we, indicating that Luke, the writer of the Book of Acts, joined the party in Troas. "Whether Luke was practicing as a physician in Troas at the time or was there for some other purpose we have no means of discovering; at any rate, he joined Paul, Silas and Timothy and went over to Macedonia with them, for, as he says when Paul related the vision to his companions, 'immediately we sought to go on into Macedonia, concluding that God had called us to preach the gospel to them'" (Bruce, p. 328). Now there are at least four in the missionary party - Paul, Silas, Timothy and Luke and possibly others.
11 Therefore, loosing from Troas, we came with a straight course to Samothracia, and the next day to Neapolis; 12 and from there to Philippi, which is the chief city of that part of Macedonia, and a colony; and we were in that city abiding certain days. 13 And on the Sabbath we went out of the city by a riverside, where prayer was accustomed to be made; and we sat down, and spoke unto the women who resorted there.
11 - 13 Loosing (avachthentes) or embarking from the seaport town of Troas, the party traveled a straight line (euthudromesamen) or navigated a straight course to Samothracia (an island in the northern Aegean Sea), and thence to Neapolis, a seaport city, and from there over land to Philippi the chief city in Macedonia, which was a Roman colony (kolonia). There in Philippi the party remained (diatribontes) or abode for several days. Philippi was a poster city for everything Roman - food, housing, dress, language and religion. No mention is made of a Jewish settlement in Philippi, nor was there a synagogue in the city. Doubtless Paul and his party had been biding their time ('to wear out the time' or we call it, 'killing time') until God opened a door of opportunity and he could gain a crowd and preach to them. Word got out that there was a group of people who met at the riverside to pray and worship or maybe the missionary party instigated the meeting.
Patient waiting is often
The highest way
of doing God's will.
---Jeremy Collier
14 And a certain woman, named Lydia, a seller of purple, of the city of Thyatira, who worshiped God heard us; whose heart the Lord opened, that she attended unto the things which were spoken by Paul. 15 And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us. 14, 15 In these verses Luke introduces a certain woman, named Lydia, of the city of Thyratira, a dealer in purple dyed cloth who was a worshiper (sebomene) or devoted to God. When Paul preached the gospel, Lydia's heart was opened (dienoixen) thoroughly by God as she listened to (prosechein) or heeded the message. She believed in the Christ of the gospel and desired baptism for herself as well as her household. Lydia became Paul's first convert on the continent of Europe. To show her gratitude for the message of Jesus, she constrained (parebiasato) or prevailed upon the missionary team to spend some time in Thyatira and in her house. Evidently Lydia was a woman of means.
16 And it came to pass, as we went to prayer, a certain maid possessed with a spirit of divination met us, who brought her masters much gain by soothsaying. 17 The same followed Paul and us, and cried, saying, These men are the servants of the Most High God, who show unto us the way of salvation. 18 And this did she many days. But Paul, being grieved, turned and said to the spirit, I command thee, in the name of Jesus Christ, to come out of her. And he came out the same hour. 19 And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew them into the market place unto the rulers, 20 and brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city, 21 and teach customs which are not lawful for us to receive, neither to observe, being Romans. 22 And the multitude rose up together against them; and the magistrates tore off their clothes, and commanded to beat them. 23 And when they had laid many stripes upon them, they cast them into prison, charging the jailer to keep them safely; 24 who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks.
16 - 18 On one occasion as the missionary party went to pray, a certain damsel who possessed of an evil spirit (pythona, which was a Greek mythological serpent or dragon) or spirit of divination and was quite profitable to her masters by her soothsaying (maneuomene) or ability to tell fortunes; this servant girl and her masters followed the missionaries. She probably was using the skill of a ventriloquist. She followed Paul and his company for many days, harassing them with faint praise. She cried out that Paul and his company were servants of the most high God, which shows a way of salvation. Jesus is the way of salvation not a way. The phrase "most high God" was applied to the pagan god Zeus. Finally Paul was grieved (diaponetheis) or agitated to the extent that he rebuked the evil spirit and exorcized it. Paul invoked the spirit by the authority of Jesus Christ, and the evil spirit came out that same hour. Literally, Paul said, "Come out (ek) of her and get away from (apo) her. "Paul wanted no further molestation of the girl by the demon. Paul not only demonstrated Christ's sovereignty over the diabolical spirit world, but he also destroyed a lucrative business. A business enterprise that can be destroyed by a revival meeting is the wrong kind of business" (Yeager, X, p. 268).
"Jesus! The name high over all,
In hell, or earth, or sky:
Angels and men before it fall,
And devils fear and fly."
19 - 24 When the masters (kurioi) or handlers of the demon possessed girl saw that their business was destroyed or hope of their gain (ergasias) was gone, they retaliated by taking hold of the missionaries; they seized (epilabomenoi) Paul and Silas and drew (eilkusan) them into the marketplace (agora) and brought them before the magistrates (archovtas) or authorities and accused them of disturbing the peace or troubling the city. A further accusation was - teaching customs to which Romans should not be subjected. Of course these charges were false because Paul and Silas were only teaching the doctrines of salvation by grace through faith in Jesus Christ. A riot broke out and mob violence prevailed; the magistrates rose up and rent off (perirexantes) the clothes of Paul and Silas and condemned them to be beaten with lictors' rods (rhabdizein). The approved number of stripes, probably thirty-nine, were laid upon the backs of the missionaries, and they were thrust into the inner prison (esoepan - cells within a building within a wall), and their feet were secured in stocks of wood (xulon). The stocks were "an instrument for torture as well as confinement. It was a heavy piece of wood with holes into which the feet were put, so far apart as to distend the limbs in the most painful manner. Yet in this situation, with their bodies still bleeding from the effects of their recent chastisement, and looking forward to the morrow only in the expectation that it would renew their pains, they could still rejoice; their prison at midnight resounds with the voice of prayer and praise" (Hackett, p. 189). The jailer was threatened with his life if a prisoner escaped. The Apostle Paul alludes the his suffering at Philippi in I Thessalonians 2:1, 2, which reads, "For yourselves, brethren, know our entrance in unto you, that it was not in vain; but even after we had suffered before, and were shamefully treated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention."
25 - 28 Instead of the usual sounds from a jail - groaning and cursing, at the midnight hour in a Philippian jail the missionaries were praying and singing praises to God; they were probably in so much pain that they could not sleep. The other prisoners heard (epekroonto) or listened intently to them singing and praising God. The idea here is that the prisoners enjoyed and were paying close attention to the praying and singing much like people would listen and enjoy an opera or a concert. Their praise, prayers and good cheer were a witness to God. Keep in mind now that Paul and Silas had endured a savage beating and their backs must have been swollen and bleeding, yet they were praying and praising God.
The missionaries were in tune with the psalmist (Psalm 42:8):
"Yet the Lord will command His
Loving-kindness in the daytime,
And in the night the song shall be with me--
And my prayer unto the God of my life."
Suddenly there was a great earthquake (seismos) that shook the prison to its foundations, doors were thrown open and the shackles of everyone were loosed (avethe) or released. Our God has a way of opening closed doors and freeing prisoners of their chains from a puny man-made prison; He sends an earthquake this time instead of an angel. The earthquake had awakened the jailer, and when he saw the prison doors open he supposed the prisoners had fled. Under Roman law the jailer had to forfeit his life if the prisoners were escaped; he drew out his sword and would have committed suicide, but Paul assured him the prisoners were all there. How did the prisoners' shackles fall off, how were the stocks opened without harm to the prisoners? God reveals His power and majesty in releasing His servants because not man but He rules supreme. Our God is a God of miracles! The praying and singing, the earthquake, the opening of doors, and the loosing of the chains all vindicate Paul and Silas as servants of the Most High God.
29 - 32 The jailer called, probably to his family or servants, for lights (lamps or torches) and sprang in (eisepedesen) or rushed in and came trembling (entromos) or quaking into the prison to see if what Paul and Silas said were true. The Western text says, that after the jailer brought the missionaries out "he fastened up the other prisoners." He then fell down at the feet of the missionaries and in a polite address questioned them, "Sirs, what must I do to be saved?" The Holy Spirit had convicted the jailer of his lost condition; Paul and Silas had something he did not have. John Wesley is quoted thus concerning the jailer, "From the guilt I feel, and the vengeance I fear. Undoubtedly God then set his sins in array before him, and convinced him in the clearest and strongest manner that the wrath of God abode upon him" (Carter and Earle, p. 241). Having been raised in a Christian environment, the jailer may not have had the same concept of salvation as we have, nevertheless, he wanted to be saved. He addresses Paul and Silas with "Sirs (or Gentlemen)."
Whereupon the missionaries answered his question with, "Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house." Why did not the missionaries tell him that he needed to repent? Paul and Silas probably knew that he had already repented by his actions toward the missionaries. Verse 32 says that the missionaries further instructed the jailer and his entire family in the way of salvation. "No one argues that a sinner must become a mature Christian theologian before he can believe and be saved, but there is nevertheless a minimal body of revealed truth about Jesus Christ that must be understood and to the truth of which the sinner must be committed if he is to believe and experience a genuine regeneration...If the Christian message is 'Only believe' the logical response would be, 'Believe in what?'...When Paul said to the jailer, 'Believe on the Lord Jesus and you will be saved,' the jailer may have wished to ask, 'Who is He?' (Yeager, X, p. 283). One can be sure that he had a captive audience and plenty of time before the dawn of the day to tell his listeners the plan of salvation.
33, 34 That same hour the jailer took the missionaries and washed their sore and bleeding backs, perhaps in the courtyard where the household water supply would be located. It is interesting that Luke uses the verb elousen from louo which means "to wash the whole body" or "to bathe oneself." Nipto was used for washing body parts, such as feet soiled from the desert dust and sand. The jailer must have regretted his earlier action. Yesterday he had put the missionaries' feet in stocks; now he tenderly washes their stripes and soothes their wounds. Then the jailor immediately submitted to immersion along with his wife, children and servants. Now they are not only members of the jailer's household but members of the household (the family) of God; the whole household (family, children and slaves) heard the word of God and believed in the Lord Jesus Christ, and were baptized and rejoiced together. After being immersed the jailer's wife or the servants prepared them a meal and were hosts to the missionaries; before it was daylight they all sat down to the meal and rejoiced together. The missionaries were no longer prisoners in the eyes of the jailer, but they were brothers in Christ. Chrysostom says in his Homily 36.2, "(The jailer) washed (the missionaries) and (he) was washed; he washed them from their stripes and he himself was washed from his sins" (Bruce, p. 338).
Gerok says of this passage - "What the Lord can make of a prison: (1) a quiet chapel of prayer, (verse 25); (2) and alarming place of judgment, (verses 26 - 29); (3) a wholesome school of repentance, (verses 30, 31); (4) a brotherly house of Christian love and compassion (verses 32, 33); (5) a blessed birthplace of the new life (verse 34)" (B. I., XXXVIII, p 510).
35 And when it was day, the magistrates sent the sergeants, saying, Let those men go. 36 And the keeper of the prison told this saying to Paul, The magistrates have sent to let you go; now, therefore, depart, and go in peace. 37 But Paul said unto them, They have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privately? Nay verily; but let them come themselves and fetch us out. 38 And the sergeants told these words unto the magistrates; and they feared, when they heard that they were Romans. 39 And they came and besought them, and brought them out, and desired them to depart out of the city. 40 And they went out of the prison, and entered into the house of Lydia; and when they had seen the brethren, they comforted them, and departed.
35, 36 As the day began to dawn the magistrates sent for the sergeants (rhabdouchous) or the rod bearers and told them to let the missionaries go without them having to go to court or to receive further punishment. They hoped that the missionaries would lick their wounds and leave town immediately. "They found that they were dealing with a lawyer who had studied under Gamaliel, and who well understood his rights of a Roman citizen, and whose right had been violated in Philippi, of all places, which was supposed to be a model city with the task of demonstrating the superiority of the Roman law...The high handed action on the part of the magistrates was their attempt to cover up an embarrassing incident in which they were guilty of accepting the flimsy trumped up and unsubstantiated charges of the plaintiffs and beating and imprisoning a Roman citizen, contrary to the highly touted Roman concept of justice. Paul of course was aware of all of this and he decided to make capital of it" (Yeager, X, pp. 286, 287). "When a Roman citizen registered the birth of a child in the presence of a Roman official, he received a wooden diptych recording the declaration, which acted as a certificate of citizenship for the rest of his life. It is possible that Paul and Silas carried such proofs of citizenship" (Kistemaker, p. 605). When Paul heard what the magistrates wanted to do he must have said, "No indeed!" or "Not so fast!" This is in no way an assertion of pride or self-will; Paul wanted public vindication for the sake of the reputation of the newly founded Christian church in Philippi (Carter and Earle, p. 243).
37 - 40 They had been beaten publicly and openly uncondemned (akatakritous), without hearing their case or punished without a trial, cast into prison and held without court; furthermore, Paul now stated that they were Roman citizens. They were worthy of a fair trial; they must have their day in court. Let the magistrates come and free the missionaries; the men whom they thought to be vagabond Jews. When the magistrates heard that Paul and Silas were Roman citizens, they feared what their superiors would do with them. "Evidently local magistrates did have the right to mete out minor punishment like flogging of noncitizens, even without a hearing. They seem in Paul's day to have had this authority even for offending Roman citizens--but not without trial. They had scourged and imprisoned two Roman citizens with no formal condemnation, and that was beyond their authority. In this case the magistrates were unaware that Paul and Silas were Roman citizens" (Polhill, p. 357). If word of Paul and Silas's treatment ever got back to Rome, the magistrates jobs were in jeopardy. According the Roman government and law, "even Roman governors in the provinces were forbidden to kill, scourge, torture, condemn or put in bonds a Roman citizen who appealed to the people or to prevent a defendant from presenting himself in Rome within a certain time" (Longenecker, p. 466). They came to the jailer's house, however, and politely asked (eroton) or besought them to leave the city.
The missionaries did not leave the city immediately; they went to the home of Lydia and visited the church members and comforted the members. Their bodies must have ached, their eyes must have been red from the lack of sleep, but the household of Lydia could see to their material needs, and Luke, the physician, could give them physical comfort. Timothy could minister to their spiritual needs. Only then did they leave Philippi; Paul, Silas and Timothy resumed their travels westward along the Egnatian Way. Apparently Luke, the writer, did not leave with the missionary party. He changes from the pronoun us to they.
1 After leaving Philippi the missionary team consisting of Paul, Silas and Timothy made their way westward on the Egnatian Way (Via Egnatia) to the cities of Amphipolis and Apollonia and finally to Thessalonica (modern Saloniki), the largest city in Macedonia. Since Luke uses the third person plural (they) it means that he did not accompany the missionary team. Either Luke remained in Philippi, or he may have returned to Troas. All of these cities were either on the seacoast or very near the seacoast of the Aegean Sea in southern Macedonia. At the first two cities Paul and his company did not stop to preach, but in Thessalonica they did go into the synagogue of the Jews. The total distance traveled was approximately 65 miles. The missionary team probably spent two or three months in Thessalonica visiting and ministering from house to house.
2, 3 Paul still had the Jewish brethren on his heart; he worked through the existing religious institutions whenever possible. He visited the synagogue over at least three Sabbaths. On these visits to the synagogue, Paul reasoned (dielezato) or engaged in dialogue with his hearers out of the scriptures. Of course the scriptures consisted of the Old Testament. Luke says that Paul's main message was opening thoroughly (dianoigon) and alleging (paratithemenos) or putting forth the message that the Messiah must suffer (pathein) or experience pain and be raised from the dead; that Messiah was Christ Jesus the Lord. Paul opened up the meaning of the scriptures which had to do with the death, burial and resurrection of Messiah; Paul wanted his hearers to see Christ there (Luke 24:32, 45). He showed the Jews the "continuity between the Old Testament and New Testaments...The New Testament message, built around the person and work of Jesus of Nazareth is but the fulfillment of that to which the Old Testament law and prophets pointed with prophetic fingers. The Old Testament is prophecy; the New is fulfillment. The Old is foundation, the New is superstructure. The Old is root; the New is fruit" (Yeager, X, p. 294).
Concerning the opening up of the Scriptures and alleging the Christ of the Old Testament, Arnot says, "(Paul) treated (the Scriptures) as a nut. He broke the shell, opened out the kernel, and presented it as food to the hungry. The Jews were like little children who had a fruit tree in their garden, their father's legacy. The children had gathered the nuts as they grew, and laid them up with reverence in a storehouse; but they knew not how to break open the shell, and so reach the kernel for food. Paul acts the part of elder brother to their little ones. He skillfully pierces the crust and extracts the fruit, and divides it among them. The passage, e.g., that Philip found the Ethiopian reading on the road, or the second psalm, he opened, and from it brought Christ" (B. I., XXXVIII, p. 550).
4 The results of Paul's messages in the synagogue were the fact that some believed (epeisthesan) or were persuaded, and they consorted (proseklerothesan from pros = to or unto + kleroo assigned or chosen) or were assigned to Paul and his fellow missionaries. The new converts cast their lot with Paul and his missionary team. Both these verbs are in the passive voice meaning that God persuaded and God assigned the new converts to the missionaries; spiritual conviction led these new converts. Paul, the great theologian that he was, argued opening the scriptures, appealed to their minds, and led the hearers logically to his conclusion - Jesus of Nazareth was the Messiah prophesied by the great prophets of old.
The work of the missionaries was not in vain in Thessalonica. Of course a church developed from the mission work done there. In I Thessalonians (1:7, 8; 2:13, 20) Paul writes of the faithfulness of the church; they were examples to others, and they received the word spoken to them as though it came directly from God. Paul tells the church members they are his glory and joy. While in Thessalonica Paul must have placed great emphasis on eschatology (the doctrine of last things), II Thessalonians 2:5. Two of the church members, Aristarchus and Secundus, accompanied Paul to Jerusalem (Acts 20:4), and Aristarchus went with Paul to Rome (Acts 27:2). After Paul's departure from Thessalonica a severe persecution came to them (I Thessalonians 2:14; 3:1 - 5; II Thessalonians 1:6). Paul states in I Thessalonians 2:18 that he desired to visit with them again, but Satan hindered him. Members of the church at Thessalonica, no doubt, escorted him to Berea.
5 But the Jews who believed not, moved with envy, took unto them certain vile (lewd) fellows of the baser sort, and gathered a company, and set all the city in an uproar, and assaulted the house of Jason, and sought 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 here also, 7 whom Jason hath received; and these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus.
5 - 7 The unbelieving Jews moved with envy (zelosantes) or jealousy gathered a group of vagrants (agoraion = homeless, loafers, base men of the marketplace) and set the city astir against Paul. They assaulted the house of Jason, the missionaries' host, and caused an uproar throughout the city. When the Jews did not find the missionaries in the house of Jason, they dragged Jason out of his house and took him hostage along with others. The accusation before the rulers of the city was - these missionaries "have turned the world upside down" or "upset the world." The Jews accused Jason of housing men who claimed that there was another king, one Jesus, who was a competitor of Caesar.
The unbelieving Jews gathered the idle, unprincipled, under worldling scavengers of the city who loafed about the central market, the fellows were alert to engage in any disorder that would afford them either excitement or personal gain. They were employed to shout slogans or taunts to inflame the public. They were the ignorant masses that set upon the missionaries like packs of dogs (Carter and Earle, pp. 248, 249).
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 others, they let them go.
8, 9 Their accusations troubled the rulers of the city and prompted them to take Jason and others as security or under bond, but they finally let them go free under the threat that they not again cause trouble in the city. "The injustice in the court's decision is seen in that they placed the wrong people under bond. It was neither Paul, nor Silas, Jason nor his Christian friends, who stirred up the riot. It was the unbelieving Jews and the ne'er-do-wells in the shopping center" (Yeager, X, p. 302). While in Thessalonica Paul supported himself by working with his hands. He writes in I Thessalonians 2:9, "For ye remember, brethren, our labor and travail: for laboring night and day, because we would not be chargeable unto any one of you, we preached unto you the gospel of God." He also wrote in II Thessalonians 3:8, "Neither did we eat any man's bread for nought; but wrought with labor and travail night and day, that we might not be chargeable to any of you."
10 And the brethren immediately sent away Paul and Silas by night unto Berea, who, coming there, went into the synagogue of the Jews. 11 These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so. 10, 11 To protect Paul, Silas and Timothy the brethren whisk them away by night and they journeyed to Berea, also in Macedonia but off the Egnatian Way, where they went into the synagogue there. They received a better reception in Berea which was a welcome change of attitude. The residents of Berea were more noble (eugenesteroi) or well-born in an intellectual sense than the people of Thessalonica in that they were receptive to the word and were willing or eager to search the Old Testament to see if what Paul taught was true. To the Bereans the Scriptures were basic, relevant and precious. What a contrast between the Thessalonians and the Bereans!
12 Therefore, many of them believed; also of honorable women who were Greeks, and of men, not a few. 13 But when the Jews of Thessalonica had knowledge that the word of God was preached by Paul at Berea, they came there also, and stirred up the people.
12, 13 As a result of their receptive spirit many honorable Greek women and many of the men believed. The Bereans were sufficiently open-minded enough to hear Paul out, and they weighed his teaching with the Scriptures. "Honest and humble attitudes toward the gospel, mixed with a healthy skepticism that drives us to Biblical research, so that our faith stands, not in the wisdom of men, but in the power of God (I Corinthians 2:5) is certain to lead to salvation" (Yeager, X, p. 306). "Berea stands out as a bright oasis in the dreary landscape of persecution. When Paul and Silas enter the synagogue, they find themselves in a new atmosphere. They find 'men of nobler spirit' than the dishonest cavilers and intriguers of Philippi and Thessalonica" (Pulpit Commentary, XVIII, p. 71). When the Jews of Thessalonica heard that Paul had come to Berea, they came on the scene to stir up trouble (tapassontes) or confusing and agitating (saleuontes) or stirring up the people in Berea.
14 And then immediately the brethren sent away Paul to go as it were to the sea; but Silas and Timothy abode there still. 15 And they that conducted Paul brought him to Athens; and receiving a commandment unto Silas and Timothy to come to him with all speed, they departed.
14, 15 The brethren had to conduct Paul away, probably with a body-guard, from the city and toward the sea, but Silas and Timothy stayed on the scene with plans to join Paul later. Paul traveled to Athens, about 180 miles from Berea and soon sent for Silas and Timothy to come immediately on his command. From I Thessalonians (3:1,2) we learn that Paul sent Timothy back from Athens to Thessalonica; and from I Thessalonians (3:6) we learn that Timothy came to Paul while he was at Corinth (where the Epistle to the Thessalonians was written) (Pulpit Commentary, XVIII, p. 59.
16, 17 Because of his quick departure from Berea, Paul had to wait (ekdechomenou) or tarry for Silas and Timothy to catch up with him. Paul felt lonely, the first time on this tour or the first that he had been completely without fellow workers; however, he did not take a vacation. He walked throughout the city of Athens and beheld the city steeped in idolatry (kateidolon) or wholly given over to idolatry (the city was full of idols). Polytheism was rampant and his heart was broken. Bruce says, "Whatever Paul may have felt in the way of artistic appreciation, the feeling that was uppermost in his mind as he walked here and there in Athens was one of indignation: the beautiful city was 'full of idols,' dedicated to the worship of gods which were no gods - for 'the things which the Gentiles sacrifice, they sacrifice to demons, and not to God'" (I Corinthians 10:20) (p. 349). His spirit was stirred up (paroxuneto) or sharpened emotionally. "Love is not easily provoked (I Corinthians 13), but the idols of Athens were more than Paul, with his commitment to monotheism could bear...Paul was totally exasperated - 'beside himself'" (Yeager, X, p. 310). He went to the synagogue and met with the Jewish brethren; he spoke daily in the marketplace to anyone who would listen (paratugchanontas) or anyone who happened to pass by. Paul tried to involve everyone he met in the controversy concerning Jesus as the Messiah. How zealous this soul-winner was!!
18 Then certain philosophers of the Epicureans, and of the Stoics, encountered him. And some said, What will this babbler say? Others, he seemeth to be a setter forth of strange gods; because he preached unto them Jesus, and the resurrection.
18 Here in Athens men talked about philosophy, poetry, politics, religion, anything and everything. The Parthenon, the most beautiful of temples, crowned the Acropolis. Paul encountered the Epicureans and the Stoics. Who were they? Epicurus (343 - 271 B. C.) was a Greek philosopher who espoused a practical guide to happiness. True pleasure and not absolute truth was the end at which he aimed; experience and not reason the test on which he relied. They were atheistic and materialistic, and they taught that the universe was accidental, and all that was human returned to matter at death. They were light-hearted, flippant and selfish. The current theory is - "eat, drink and be merry for tomorrow you may die."
The Stoics were followers of Zeno of Cyprus about B. C. 280. The morality of the Stoics was based on pride; they looked for consolation in the issue of fate. Their philosophy may be summed up in the last two lines of Henley's Invictus, which reads, "I am the master of my fate/I am the captain of my soul" (Bruce, p. 350). They taught that the soul was not immortal, but at death the soul was reabsorbed in God; no resurrection; live unemotionally, without regard for pain or pleasure. They were wholly opposed to Christianity. Of course, philosophy means lover (phileo) of wisdom (sophia). These philosophers encountered (suneballon) or mixed with Paul. They called Paul a babbler (spermologos) or literally a seed speaker or seed gatherer; that is, a scavenger, a beggar, a parasite or one who picked up idle talk and peddled it for gain. A picker-up of seeds as applied to crows; hence, idle hangers-on in the markets, who get a livelihood by what they can pick up, and so generally empty, worthless fellows. They viewed Paul as a setter forth (kataggeleus) or announcer of strange gods (foreign deities) and a speaker about Jesus and the resurrection; Roman law did not allow the introduction of a new religion. Paul probably heard the contemptuous tone of supreme ridicule, and doubtless he heard the comment "seed-picker." More than likely the Epicureans made this sneer that Paul was a charlatan or quack. Paul accepted the challenge to tell these so called philosophers about his Messiah; he tried to match wits with the philosophers. It was something new in Athens - 'Jesus of Nazareth had died for the sins of the world and had risen from the dead on the third day, and ascended to the right hand of Jehovah God.'
19 And they took him, and brought him unto Aeropagus, saying, May we know what this new doctrine, of which thou speaketh, 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 who where there spent their time in nothing else, but either to tell, or to hear some new thing.)
19 - 21 These philosophers took (epilabomenoi) or laid hold of Paul (it may have been more hostile than friendly) and brought him to the Aeropagus. The Aeropagus was a rocky height in Athens sometimes called Mars' Hill. "All the Old World's culture culminated in Greece--all Greece in Athens---all Athens in its Acropolis--all the Acropolis in the Parthenon" (Unger's Bible Dictionary, p. 18). This was the popular place for all public speakers; the philosophers wanted to hear more of this new and strange thing from Paul. He was invited to make a fuller explanation of his views. Of course these Athenians spent their time telling and hearing some new thing (kainoteron) or idea. 22 Then Paul stood in the midst of Mars' Hill, and said, Ye men of Athens, I perceive that in all things ye are very religious (too superstitious). 23 For as I passed by, and beheld your devotions, I found an altar with the inscription,
TO THE UNKNOWN GOD.
Whom, therefore, ye ignorantly worship, him declare I unto you. 24 God, who made the world and all things in it, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands, 25 neither is worshiped with men's hands, as though he needed anything, seeing he giveth to all life, and breath, and all things; 26 and hath made of one blood all nations of men to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation, 27 that they should seek the Lord if perhaps (haply) they might feel after him, and find him, though he is 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.
22, 23 Paul had been touring the city like any other tournist would do. After he was given the go-ahead, he began by saying that he perceived that the Athenians were a religious (deisidaimonesterous) or superstitious people. This word is a combination of two Greek words deido meaning 'to fear' and daimon meaning 'demons' or 'demi-gods' (god-fearers). Did Paul mean to praise or blame the Athenians? Paul probably "attacked that spirit in the Athenian people which led to so much idolatry; which he did in the speech which follows" (Pulpit Commentary, XVIII, p. 61). So what the Greeks were doing with this statue or idol was - in case they had omitted a god, they ascribed this idol to him. They did not want to leave out one god that needed appeasing. For as he beheld the altars (bomon) and idols he saw one with the inscription TO AN UNKNOWN GOD. Paul saw the advantage of speaking to them in behalf of this Jehovah God Whom he served; he had known Him from his youth as Elohim, Adonai, and Jehovah, as Jehovah Jireh, Jehovah Nissi, Jehovah Tsidkenu. The Greeks were ignorantly (agnoontes) worshiping an unknown Deity.
24 - 28 Yeager says verse 24 contains perhaps Paul's "most eloquent and scholarly statement on record, which, upon analysis is found to be lacking in any mention of the cross of Christ and its gospel of blood redemption, although the death of Christ is implied by his mention of our Lord's resurrection" (X, p. 321). Paul introduced to his hearers Jehovah God Who is Creator and Who is Omnipresent; He dwells not in temples made with man's hands (cheiropoietois) or of human design and construction. Jehovah God may be unknown to the Athenians but to Paul He is his heavenly Father. He is Creator of the cosmos (kosmos) or world and everything in it; creation, not evolution or emanation, is the answer to origins, Paul tells his auditors. Furthermore, He cannot be contained in a dwelling place which is made of materials which He Himself created. Architects or builders cannot make an edifice which contains Him; this statement strips away the Greeks pride in their temples.
Jehovah God needs (prosdeomenos) or wants nothing that man has to offer in the way of healing (therapeuetai) or help; He lacks nothing. Man can supply nothing to God, for He has no needs. Jehovah God is independent; however, the Greeks are very dependent upon Him. In fact, He is the Giver of all things - life and breath included. One is reminded of Psalm 50:9 - 12, which reads, "I will take no bullock out of thy house nor he-goats out of thy folds. For every beast of the forest is mine, and the cattle upon a thousand hills. I know all the fowls of the mountains; and the wild beasts of the field are mine. If I were hungry, I would not tell thee; for the world is mine, and all the fullness thereof." He is the Providential God; Jehovah God has made all nations that dwell on the earth ONE (blood - is not in the original), and He assigns where each nation will dwell and its boundaries (hopothesias) or limits. He assigns the time each nation will exist (katoikias) or dwell on the earth. Every human being came from one common parental blood source; every human being, family, tribe and nation is of one blood stream. Yeager says, "God decreed chronological periods in history and staging areas in geography upon which the various subplots of His scenario would be played...God's faultless decrees to create the universe and man within it and to direct the history which has and will continue to be implemented in it, antedated the implementation of them" (X, p. 327). Paul could have been quoting from Isaiah 42:5 which reads, "Thus saith God, the Lord, he who created the heavens, and stretched them out; he who spread forth the earth, and that which cometh out of it; he who giveth breath unto the people upon it, and spirit to them that walk in it..." W. L. Alexander says, "In God we live - apart from Him our life would decay, and be extinguished as a flame which had been suddenly deprived of its sustaining element. In God we move - apart from Him we are not only inert and helpless, but not even such movement as sustains the life of plants would be possible for us. In God we are - apart from Him we should not only cease to be what we are, but we should cease to be at all; it is only the hand of God that interposes between us and annihilation" (B. I. XXXVIII, p. 617).
Since Jehovah God made all mankind, He made them with a thirst for Him. Someone says there is a 'God-shaped blank' or a ' God-shaped space' in the heart of every person regardless of whether he is black, red, yellow or white; we are all brothers and sisters in Christ, or at least cousins. All mankind should seek the Lord though He is not far from all of us since He is spirit. Of course, those living when Jesus lived could touch God in Christ; they handled (pselapheseian), touched or felt Him with hands and fingers and knew that He was real (Luke 24:39; I John 1:1). All mankind, each in his own way, have sought after God either through altars, totems, rituals, taboos, ceremonies and sacrifices; however, Jehovah God can be found only in the Lord Jesus Christ. Even individuals in the darkest jungles of Africa have testified that they knew there was a God, but did not know how to reach Him. Of course, sinners accept the Lord Jesus Christ by faith and not by sense perception. Paul states that one (Aratus from Tarsus) of the Greek poets (poieton) or authors once stated that - We are the offspring of God. Doubtless, Paul gave this quote to inform the Greeks that he was not entirely ignorant of their literature.
29 Forasmuch, then, as we are the offspring of God, we ought not to think that the Godhead is like gold, or silver, or stone, carved (graven) by art and man's device. 30 And the times of this ignorance God overlooked (winked at), but now commandeth all men everywhere to repent, 31 because he hath appointed a day, in which he will judge the world in righteousness by that man whom he hath ordained; concerning which he hath given assurance unto all men, in that he hath raised him from the dead.
29 - 31 Paul reasons then if we are the offspring (genos) or stock of God we should not think of God (theion) or the divine nature, power and providence in general as some precious metal or stone, something engraven (charagmati) or imprinted by man's wisdom and artistry. "Since man is the creature, offspring, of God and thus bears the nature of God in His creation, then God must be superior to man; else He could not be his Creator Father. But these gold, silver, and stone, graven images of Athens are inferior to man, as Paul's proud Greek Areopagus auditors would readily agree" (Carter and Earle, p. 262). The Athenians had the opinion that God was like gold, silver, and the artistic stone masonry which man could make. In past time God overlooked (huperidon) or winked at man's ignorance for the time being, but since the Lord Jesus Christ came into the world He has commanded that all men everywhere repent (metanoein) or change his mind. In God's plan of the ages, He chose not to send His Son until He was ready, "when the fulness of time was come" - Galatians 4:4, 5; prior to Calvary man will not be charged with four thousand years of ignorance. This does not mean; however, that no one could be saved prior to Calvary, nor does it mean that lost men who lived prior to Calvary are not responsible for his sins. Punishment of the wicked prior to Calvary will not be as severe as those of us who live this side of Calvary. All men will be judged by the Lord Jesus Christ (John 5:22 - 27) on that day set aside by God and He only knows the date; He will mete out judgment according to the light that man has had down through the ages. The fact that God raised his Son from the dead gives proof that He will one day be the Judge of all men.
32 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 Nevertheless, certain men joined (clave unto) him, and believed, among whom were Dionysius, the Areopagite, and a woman named Damaris, and others with them.
32 - 34 The auditors listened intently to Paul until he spoke of a resurrection of the dead; whereupon, hearing this some mocked (echleuazon) or sneered at Paul. He was not run out of town; he was frozen out. Others said they would be hearing more later; that is what Felix later said (Acts 24:25). So Paul departed (exalthen) or took leave; however, some clave unto him and some believed. Among those who believed were Dionysius and Damaris and some others who became the nucleus for a church. Some heard and mocked, some heard and procrastinated and some heard and believed. Dionysius supposedly became the first pastor of the church in Athens, but Damaris is totally unknown after this reference.
The church grew and developed such eloquent apologists as Publius, Quadratus, Aristides and Athenagoras. By the third century it flourished in peace and purity. In the fourth century it was represented at Nicaea, and the noble rhetoric of two great Christian friends, Basil and Gregory, were trained in its Christian schools. Athens itself, however, never relinquished its hold on idolatry, and it never took a prominent position in church history. Its religion was the worship of ancient Greek genius rather than that of Christ (Goodwin, pp. 76, 77).
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Some authors think that Paul must have made a mistake in confronting the Greek philosophers of Athens as he did. It is true that he may not have presented the plan of salvation as he did in the synagogues and in other cities, but Paul was cognizant of the group to whom he was speaking and aware of their attitude and heart condition. Some also think that I Corinthians 2: 1 - 5 may be his resolve never to use such a stratagem again. Yeager says, "Paul's intellect shown brightly there but his evangelistic witness was not at its best. Preachers who have sufficient intellect to be beset with Paul's problem should take heed" (X, p. 342). Some would call Paul's Athenian experience as a 'maverick' episode; however, the opposite is true.
Maybe we can inquire of Paul when we get to heaven and know exactly what he meant by this paragraph in I Corinthians 2:1 - 5. He wrote, "And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. For I determined not to know any thing among you, except (save) Jesus Christ, and him crucified. And I was with you in weakness, and in fear, and in much trembling. And my speech and my preaching were not with enticing words of man's wisdom, but in demonstration of the Spirit and of power;..."